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In my extended review of Christopher Hitchens, “God Is Not Great,” we have finally reached chapter two. This is one of the problems with the Neo-atheists, as there are so many blatant errors and problems in their writings and with their arguments that even just picking out just some of the most obvious ones takes many posts. There were for example many more problems in Chapter one that I easily could have addressed, but I have decided to move one and will attempt to pick up the pace a bit with the hopes of one day finishing.

Hitchens begins this chapter asking why the belief in “infinitely benign and all-powerful creator” (pg 15) who watches over and cares for us, and who has prepared eternity for those who obey him, does not make believers happy? He goes on to state that, “religion does not, and in the long run cannot, be content with its own marvelous claims and sublime assurances. It must seek to interfere with the lives of nonbelievers, or heretics, or adherents of other faiths.” (pg 17) His prime example for this was Mother Teresa actions against a change in Irish Law to allow divorce.

To Hitchens and the other neo-atheists, no doubt this is a powerful and devastating indictment of religion. My reaction, on the other hand, is more along the lines of shaking my head and saying, so many errors, so little time.

Let’s start with Hitchens’ question about happiness. The simple fact is that believers are, as a general rule happier, as many polls have demonstrated. For example, an extensive survey of teenagers and young adults last year found that those who said that religion or spirituality was the most important thing in their lives were a third more likely to be happy than those for whom it was not important. So the premise of Hitchens argument is just false and the question we should be asking is why are so many of those who reject God unhappy? But I suspect the answer to this question would not support Hitchens as well.

Hitchens’ broader claim about interfering with the lives of nonbelievers is not so clear cut, though his prime example reveals some significant problems with his reasoning. Now it is certainly true, that Christians have at times interfered with the lives of non-believers. But this is not the black and white question implied by Hitchens.

While Hitchens points to negative examples of such interference to bolster his case, what about the positive examples? What about those Christians who felt compelled to interfere in the slave trade because they believed it to be immoral? What about those Christians today who feel compelled to interfere for the poor, the sick, and the persecuted around the world? Would the world really be a better place if Christians just closed their eyes to such suffering, as not any of their business? Would the world really be a better place if, instead of vigorously fighting to end the slave trade, William Wilberforce had adopted the secular motto of “who am I to judge”?

Just as Christians tend to be happier than atheists, numerous polls also show that Christians are more charitable as well. For example, the United States is not only more religious than Europe; it is the most charitable country in the world; and not only in total dollars, but in percentage of Gross National Product as well. In fact, the US gave more than twice as much as percentage of GNP than its closest competitor, England, and more than ten times than the far more secular France.

Even if you factor in Government “contributions,” in addition charitable giving by individuals, the US still gives nearly 50 percent more than England, and over twice as much as France. This difference between secular vs. religious giving continues within the United States as well, as states where religion is strong and important tend to out give the more secular states.

So while Hitchens bemoans interference, it is often good and to be commended rather than attacked. Even his example of Mother Teresa opposing a change in divorce law is problematic, though not surprising. I have frequently been told by secular opponents that my position on this or that political issue is invalid because it is “religious.” Carried to its logical conclusion such reasoning would make Christians and other people of faith second class citizens, whose very participation in the democratic process was suspect.

It would seem that for many secularists in democracy people are free to enact the social policies they want, just as long as those social policies cannot in any way be considered religious. Hitchens suggest that the Catholics could continue to follow their church’s teaching on divorce without “imposing them on all other citizens.” In other words, do what you want, but keep your religious noses out of social policy, that is for us secularist to determine based on what we think our reason tells us at any given moment.

Of course if the secularist were correct, one could just as easily ask why even have a Government policy on divorce or marriage at all. Just let everyone do whatever they want, for as soon as you have any policy at all, someone will not like it. While secularist I have talked to object to such counterarguments, when you look at the social trends and recent court rulings, that seems to be exactly where we are headed.

This is Elgin Hushbeck, asking you to Consider Christianity: a Faith Based on Fact.