The Critics of Christianity

It may seem weird, but I enjoy having conversations with critics of Christianity.  It’s always a learning experience for me and, at the same time, it is faith-affirming for me.  Every interaction I’ve had with these folks demonstrates that they don’t have all the answers either, that their position also requires faith, and that their doubts, like everyone’s, usually stem from some type of emotional experience.  I’ve also seen, up close and personal, that these critics have no answer to questions of morality or what constitutes justice.  Instead of offering up a different framework for determining what is right or just, they simply point out the imperfections of Christians as a retort.  But is that really a response?

Here’s a portion of an article written by Bible scholar Dr. Ron Highfield that addresses this question:

“Many critics illegitimately confuse Christianity with the thought and behavior of churches and individuals who claim to be Christian.  Clearly, there is a conceptual difference between the essential teaching and moral vision of the original Christian faith and the practice of individual Christians and institutions that call themselves churches.  Lay Christians and clergy have done and do bad things.  Bishops acted like secular lords, amassing wealth and building magnificent palaces at the expense of the people while neglecting their duty to care for and teach the people.  ‘Christian’ princes conducted wars against other ‘Christian’ princes.  So-called ‘witches’ and heretics were burned alive.  Christian churches sought power in alliance with the political order.  Clergy abused and still abuse their trusted positions by molesting children, living in luxury and seeking honor. Indeed, Christians and so-called ‘churches’ do bad things, horrendous things, and they deserve to be exposed and denounced.

And it is precisely by the teaching and example of Jesus Christ and the original Christian faith that they are most decisively exposed and denounced!  De-Christianized progressivism cannot possibly be as radical in its criticism.  For it possesses no coherent principles by which to criticize such abuses.  Non- or post-Christians also seek wealth, desire power and work to satisfy their lusts.  And why not?  They cannot appeal to moral law or divine judgment or the teaching and example of Jesus to redirect their lives toward the truly good and right. This life is all there is, and it is precarious and short.  Carpe diem!  Hence their criticism of the behavior of Christians and Christian institutions boils down to criticizing them for not living up to the teaching of Jesus and the original Christian faith, that is, it boils down to an accusation of hypocrisy.  They don’t raise any independent criticisms.  So, it cannot escape notice that an argument from hypocrisy to the falsehood of the ideals by which hypocrisy is exposed and denounced is self-contradictory.  If the Christian moral vision is false, the charge of hypocrisy is evacuated of its moral content.  How can hypocrisy be a moral failing if the system within which hypocrisy is condemned is itself false?

Surely it is obvious that failure to live up to an ideal does not disprove the ideal.  A bad Stoic does not prove that Stoicism is bad.  A bad math student does not prove that mathematics is bad.  Nor does a bad Christian prove that Christianity is bad.  Hence merely rehearsing the sins of Christians and so-called ‘Christian’ institutions does not constitute a good argument against Christianity’s moral vision.  A good argument, that is, a rational argument, against Christianity’s moral vision would, first, need fairly and accurately to describe that vision.  Second, it would need to judge Christianity’s moral vision defective according to an alternative moral vision, which as a system can claim as good or better grounding in moral truth.  I do not accept expressions of emotion or sentences that begin with ‘I feel’ or ‘everyone knows’ or ‘we have discovered’ or ‘history will show’ as rational arguments.”

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