The Reason for God

In the introduction to The Reason for God, Timothy Keller talks about a great gulf that separates liberalism and conservatism. "Each side demands that you not only disagree with but disdain the other as (at best) crazy or (at worst) evil." As a conservative Christian school teacher living in Alabama, I have had to fight the desire to paint liberals as crazy or evil, not because it comes naturally to me, but because it's so easy to get a laugh out of my students with it. It's like pushing a button; say the word "Tree-huggers," and everyone is chuckling. I have consciously tried to beat the words "us" and "them" out of myself as a teacher. I have heard Christian authors and pastors, often in the name of evangelism, make fun of beliefs that some of my friends sincerely hold. It throws up a barrier rather than creating a bridge. In The Reason for God, Keller writes to people with a liberal bent, whether they be atheists or some other kind of believer, treating their objections to Christianity with respect. Considering where I live and the circles I walk around in, I'm probably not a great judge of how he comes across, but I can see he is trying, and I really respect that.

In each of the first seven chapters, Keller describes a common objection to Christianity and then attempts to answer it. One issue Keller brings up is the doctrine of God's judgment. "If you believe in a God who smites evildoers, you may think it perfectly justified to do some of the smiting yourself." Keller concedes that the church has a terrible record on this issue--everything from burning people at the stake to going on crusades. Then he argues that the sense of justice that makes such things wrong comes from a belief in God. He quotes from Foucault and Nietzsche, arguing that in a world without God, power is a more sensible motivator than justice. Keller argues that the belief that God will ultimately judge our enemies motivates true believers to leave judgment to God. He quotes Miroslav Volf, a writer who has been at the center of the Balkan conflict: "It takes the quiet of a suburban home for the birth of the thesis that human non-violence [results from the belief in] God's refusal to judge. In a sun-scorched land, soaked in the blood of the innocent, it will invariably die." Keller explains that "if you have seen your home burned down and your relatives killed and raped," you have a much stronger sense that there must be a God who judges such things.

Of course, there doesn't have to be. We can conceive of a purely material world set swirling by chance. A great many people obviously have. In the second half of the book, Keller argues that though we don't have irrefutable evidence that God exists, we have many clues that form a strong argument for Christianity, and a number of aspects to Christianity that should be appealing to the liberal mind. One of these aspects is a respect for the world we live in. In Christianity, "we do not see the illusion of the world melt away, nor do we see spiritual souls escaping the physical world into heaven. Rather, we see heaven descending into our world to unite with it and purify it of all brokenness and imperfection." Keller argues that the work of God is not only to restore the human soul, but the world we live in. Part of true Christianity then would be "the restoration of perfect shalom, justice, and wholeness in this material world." I love how God's very real love for this world comes across in the book.

The Reason for God begs for discussion. It would be an ideal book for a twelfth grade class to go through together in one quarter. It provides a good corridor not only into Christian apologetics, but also into postmodern philosophy. Many of my students don't know why anyone would have a problem with Christianity; they just haven't been led to think like people outside their own communities. This book is good medicine for the closed minded on any side of whatever religious fences we have raised.