When we are angry at evil, we are acknowledging that life has purpose. We are recognizing that there is a difference between good and bad. We are affirming that bad should be punished. But what does that mean for my bad actions? And from where did my sense of justice come in the first place? If life is the result of an accident, how can life have a purpose? And if life has no purpose, why am I angry at what I think is unfair?
My sense of oughtness is an indication that I believe in a standard of life. But what standard, an arbitrary one set by changing cultures driven by natural selection or a transcendent one that never changes even though societies might? Mankind’s sense of justice can point them to the good Judge.
— Michael C Sherrard
When injustice or tragedy comes our way, a common response is to get angry and exclaim, “why me?” or “this is not fair!” or “this shouldn’t be happening to me!” Some shake their fist at God.
Why do we react this way? Why are we troubled by injustice? Why do we find tragedy and suffering so intolerable? Who told us things were not meant to like this?
Human beings resist the idea of accepting pain as inevitable. We cannot bring ourselves to consider tragedy as normal and to live with it as we do with the changing of seasons or varying weather patterns. Suffering regularly provokes anger and disappointment.
Somehow we instinctively know there is something wrong with this picture. Things shouldn’t be this way. This idea seems to be written deep inside of us. Injustice and suffering were simply not meant to be.
Tragedy would not seem tragic to us unless somehow we knew that life was supposed to be different. Injustice would not exist unless there was some kind of unspoken universal law that everyone should adhere to.
After all, we cannot talk about “crooked” if we do not have some idea of “straight.” We cannot be homesick if we have no home. We cannot be disappointed or frustrated unless we are convinced something better should be taking place.
If there is a God who wrote his moral law in our hearts, and who created us to live in a perfect world that was somehow ruined in a tragic way, then our reactions make a lot of sense.
But if this material world is all humans have ever known, if this is “normal” and it has always been this way, then anger makes no sense at all. It’s like blowing our cool because autumn leaves turned color, or because the temperature dropped.
If an atheist acted according to his naturalistic worldview, he would see everything that goes on in this world as normal. He would not be getting angry at tragedy and injustice.
But he does.
It appears his heart knows something that his head doesn’t.
His reactions betray him.
–J. O. Schulz
The essential amorality of all atheist doctrines is often hidden from us by an irrelevant personal argument. We see that many articulate secularists are well-meaning and law-abiding men; we see them go into righteous indignation over injustice and often devote their lives to good works. So we conclude that “he can’t be wrong whose life is in the right”– that their philosophies are just as good guides to action as Christianity. What we don’t see is that they are not acting on their philosophies. They are acting, out of habit or sentiment, on an inherited Christian ethic which they still take for granted though they have rejected the creed from which it sprang. Their children will inherit somewhat less of it.
Smoke on the Mountain
Where do atheists and agnostics acquire their often acute sensitivity to injustice, evil, suffering, and death if not from an even deeper experience of ultimate life, fulfillment, and meaning? In short, what provides the grounding for a radical experience of ‘what ought not to be’ for those who deny ultimate meaning a priori? –Harvey D. Egan
Although the world cries out for justice, the basis for it has been disintegrating now that the vagaries of human will have come to replace faith in divine justice and eternal law. Although there is still a broad cultural consensus that it is right to be committed to the well-being of others, the rise of secular humanism makes it more and more difficult to support and explain any such obligation . . . All that the secular humanist has is his own present existence. Nothing has a rational claim to be of greater value for him. Therefore, no ethical claim which involves self-sacrifice, unless it promises due recompense, can win his assent.
The secular humanist who performs an act genuinely altruistic and self-sacrificing is presupposing the falsity of his humanistic beliefs. Loving our neighbour is not a rationally defensible ethic within the humanistic system. It is an ethic theologically grounded in the gospel and respected long after the erosion of faith because of its recognized rightness. It does not and did not grow out of humanistic soil. Logically speaking secular humanism is ethically bankrupt and its assumptions about reality when taken to their logical conclusions turn out to be inhuman and anti-human. The world’s deepest problems are moral and spiritual, not economic and technological.