Is Christianity obsolete? Can an intelligent, educated person really believe the Bible? Or do the atheists have it right? Has Christianity been disproven by science, debunked as a force for good, and discredited as a guide to morality? Bestselling author Dinesh D'Souza (What's So Great About America) looks at Christianity with a questioning eye, but treats atheists with equal skepticism. The result is a book that will challenge the assumptions of both believers and doubters and affirm that there really is, indeed, something great about Christianity. D'Souza reveals:
*Why Christianity explains what modern science tells us about the universe and our origins-that matter was created out of nothing, that light preceded the sun-better than atheism does
*How Christianity created the framework for modern science, so that Christianity and science are not irreconcilable, but science and atheism might be
*Why the alleged sins of Christianity-the Crusades, the Inquisition, the Galileo affair ("an atheist's fable")-are vastly overblown
*Why atheist regimes are responsible for the greatest mass murders of history
*Why evolution does not threaten Christian belief, but actually supports the "argument from design"
*Why atheists fear the Big Bang theory and the "anthropic principle" of the universe, which are keystones of modern astronomy and physics
*How Christianity explains consciousness and free will, which atheists have to deny
*Why ultimately you can't have Western civilization-and all we value from it-without the Christianity that gave it birth.
Provocative, enlightening, a twenty-first-century successor to C. S. Lewis' Mere Christianity, Dinesh D'Souza'sWhat's So Great About Christianity is the perfect book for the seeker, the skeptic, and the believer who wants to defend his faith.
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What's So Great About Christianity
By Dinesh D'Souza
Copyright © 2007 Dinesh D'Souza
All right reserved.
THE TWILIGHT OF ATHEISM: THE GLOBAL TRIUMPH OF CHRISTIANITY
"The era of Western Christianity has passed within our lifetimes, and the day of Southern Christianity is dawning." -Philip Jenkins, The Next Christendom
God has come back to life. The world is witnessing a huge explosion of religious conversion and growth, and Christianity is growing faster than any other religion. Nietzsche's proclamation "God is dead" is now proven false. Nietzsche is dead. The ranks of the unbelievers are shrinking as a proportion of the world's population. Secularism has lost its identification with progress and modernity, and consequently it has lost the main source of its appeal. God is very much alive, and His future prospects look to be excellent. This is the biggest comeback story of the twenty-first century.
If God is back, why don't we see it? The reason is that many of us live in the wrong neighborhood. "Visit a church at random next Sunday," Brent Staples writes in the New York Times, "and you will probably encounter a few dozen people sprinkled thinly over a sanctuary that was built to accommodate hundreds or even thousands." Yes, I've seen the "empty pews and white-haired congregants" that Staples describes. But then, Staples lives in New York and I live in California. We live among people who are practically atheist.
Of course my neighbors do not think of themselves as atheist. Very few of them belong to atheist organizations or subscribe to atheist literature. Some of them who are highly educated like to think of themselves as agnostic: they haven't made up their minds because the evidence simply isn't in yet. Others even consider themselves Christian, either because they were born that way or because they attend church occasionally. The distinguishing characteristic of these people is that they live as if God did not exist. God makes no difference in their lives. This is "practical atheism." We all know people like this. Some of us hardly know anyone not like this. And sometimes we live this way ourselves.
If we live in the wrong neighborhood, we risk missing the most important development of our time: the global revival of religion. It's happening on every continent. In my native country of India, Hinduism is undergoing a resurgence. So is Islam. As I have written about Islamic radicalism and terrorism I am often asked, "When will the Muslims understand the importance of secularism? When will we see an Islamic Reformation?" My answer is that Muslims will never understand the importance of secularism. Nor do they need to, because as we shall see, secularism is increasingly unimportant as a global phenomenon. Moreover, Islam is in the middle of a reformation. We see a resurgence of Muslim piety not just in the Middle East but also in Indonesia, Malaysia, Bangladesh, Turkey, and East Africa. At one time Turkey provided a model of Islamic secularism, but not any longer. No Muslim country is going the way of Turkey, and in recent years even Turkey has stopped going the way of Turkey.
Some Western analysts describe the religious revivals around the world in terms of the growth of "fundamentalism." This is the fallacy of ethnocentrism, of seeing the world through the lens of our own homegrown prejudices. Remember that fundamentalism is a term drawn from Protestant Christianity. It is an American coinage that refers to a group of early twentieth-century Protestant activists who organized against Darwinian evolution and who championed the literal reading of the Bible. Fundamentalism is a meaningless term outside this context.
There are, of course, Hindu militants and Islamic radicals of the bin Laden stripe, and they are indeed a menace to the world. But the growth of religious militancy and the growth of religion are very different. One may seek to benefit from the other, but the two should not be confused. The resurgence I am talking about is the global revitalization of traditional religion. This means traditional Hinduism, traditional Islam, and traditional Christianity. By "traditional" I mean religion as it has been understood and practiced over the centuries. This is the type of religion that is booming.
Traditional religion is the mainstream, but it is not the only form in which religion appears today. There is also liberal religion. One can hardly speak of liberal Islam, as liberalism is essentially a nonexistent force in the Muslim world. But there are liberal Jews, whose Jewishness seems largely a matter of historical memory and cultural habits. Here in the West, there are lots of liberal Christians. Some of them have assumed a kind of reverse mission: instead of being the church's missionaries to the world, they have become the world's missionaries to the church. They devote their moral energies to trying to make the church more democratic, to assure equal rights for women, to legitimize homosexual marriage, and so on. A small but influential segment of liberal Christianity rejects all the central doctrines of Christianity. H. Richard Niebuhr famously summed up their credo: "A God without wrath brought men without sin into a kingdom without judgment through the ministrations of a Christ without a cross."
I have met liberal Christians who are good and sincere people. But their version of Christianity is retreating, in two senses. Liberal Christians are distinguished by how much intellectual and moral ground they concede to the adversaries of Christianity. "Granted, no rational person today can believe in miracles, but...." "True, the Old Testament God seems a mighty vengeful fellow, but...." "Admittedly religion is responsible for most of the conflict and oppression in history, but...."
This yes-but Christianity in full intellectual withdrawal, and it is also becoming less relevant. The liberal churches are losing members in droves. Once these churches welcomed one in six Americans; now they see one in thirty. In 1960 the Presbyterian church had 4.2 million members; now it has 2.4 million. The Episcopal church had 3.4 million; now it has 2.3 million. The United Church of Christ had 2.2 million; now it has 1.3 million. Traditional Christians who remain within liberal churches become increasingly alienated. Some have become so disgusted that they have put themselves under the authority of more traditional clerics based in countries like Nigeria, Ghana, and the Ivory Coast.
Unfortunately the central themes of some of the liberal churches have become indistinguishable from those of the American Civil Liberties Union, the National Organization for Women, and the homosexual rights movement. Why listen to Episcopal bishop John Shelby Spong drone on when you can get the same message and much more interesting visuals at San Francisco's gay pride parade? The traditional churches, not the liberal churches, are growing in America. In 1960, for example, the churches affiliated with the Southern Baptist Convention had 8.7 million members. Now they have 16.4 million.
The growth of traditional religion and the decline of liberal religion pose a serious problem for a conventional way of understanding religious trends. This is the way of secularization: the idea that as an inevitable result of science, reason, progress, and modernization, the West will continue to grow more secular, followed by the rest of the world. The more confident exponents of secularization believe, as Peter Berger puts it, that "eventually Iranian mullahs, Pentecostal preachers, and Tibetan lamas will all think and act like professors of literature at American universities."
For a good part of the last century, this secularization narrative seemed plausible. Secular people believed it and reveled in it, while religious people believed it and bemoaned it. But now we see a problem with the thesis. If secularization were proceeding inexorably, then religious people should be getting less religious, and so conservative churches should be shrinking and liberal churches growing. In fact, the opposite is the case.
Some scholars put this down to "backlash" against secularization, but this only begs the question: what is causing this backlash? The secularization thesis was based on the presumption that science and modernity would satisfy the impulses and needs once met by religion. But a rebellion against secularization suggests that perhaps important needs are still unmet, and so people are seeking a revival of religion-perhaps in a new form-to address their specific concerns within a secular society.
Of course the secularization thesis is not entirely invalid. In Europe, Australia, and Canada, religion has been expunged from the cultural mainstream. It has been largely relegated to a tourist phenomenon; when you go to Chartres and Canterbury, the guides tell you about architecture and art history and little about what the people who created those masterpieces actually believed. According to the European Values Survey, regular churchgoers number, depending on the country, between 10 and 25 percent of the population. Only one in five Europeans says that religion is important in life. Czech president Vaclav Havel has rightly described Europe as "the first atheistic civilization in the history of mankind."
The religious picture in Europe is not unremittingly bleak. Ninety percent of Greeks acknowledge the existence of God, and only 5 percent of Greeks are atheists. Ireland still has church attendance figures of around 45 percent, twice as high as the Continent as a whole, although Irish Catholicism has also weakened in recent decades. Along with Ireland, Poland and Slovakia are two of the most religious countries in Europe. And some commentators have noted that even Europeans who are not religious continue to describe themselves as "spiritual." These analysts argue that Europe has not abandoned religion in general but only "organized" religion.
But if Europe generally supports the secularization thesis, the United States presents a much more problematic case. America has not gone the way of Europe. True, church attendance in the United States has declined in the past three decades. Still, some 40 percent of Americans say they attend church on Sundays. More than 90 percent of Americans believe in God, and 60 percent say their faith is important to them. Surveying the data on religion, Paul Bloom writes in the Atlantic Monthly that "well over half of Americans believe in miracles, the devil, and angels. Most Americans believe that after death they will actually reunite with relatives and get to meet God." All of this is a serious difficulty for the secularization thesis, because America is at the forefront of modernity. The thesis would predict that America would be the most secular society in the world. In fact, America is the most religious country in the Western world.
Perhaps the greatest problem for the secularization theory is that in an era of increasing globalization and modernization, the world as a whole is becoming more religious, not less. In a recent survey, Pippa Norris and Ron Inglehart sum up the evidence. Despite the advance of secularization in the West, they write, "The world as a whole now has more people with traditional religious views than ever before, and they constitute a growing proportion of the world's population." Consequently, the West is more secular but "the world as a whole is becoming more religious."
Even more remarkable is that the religious revival is occurring in places that are rapidly modernizing. China and India today have the fastest growth rates in the world, and religion is thriving in both places. Turkey is the one of the most modern of the Muslim countries, and Islam has steadily gained strength there. In Central and South America, the upwardly mobile classes are embracing Pentecostal Christianity.
The global spread of American culture, with the secular values it carries, seems not to have arrested or even slowed the religious upsurge. The reason is that many non-Western cultures are actively resisting secularism. A common slogan in Asia today is "modernization without Westernization." Many people want American prosperity and American technology, but they want to use these to preserve and strengthen their traditional way of life. They want to live in a world of multiple modernities.
We often read that Islam is the fastest-growing religion. Not true. Christianity is the fastest-growing religion in the world today. Islam is second. While Islam grows mainly through reproduction-which is to say by Muslims having large families-Christianity spreads through rapid conversion as well as natural increase. Islam has become the fastest-growing religion in Europe, which for more than a thousand years has been the home of Christianity. Catholic writer Hilaire Belloc wrote in 1920 that "the faith is Europe and Europe is the faith." Belloc was convinced that the future of Christianity lay in Europe.
Ironically, while Europe has moved away from Christianity, the Christian religion has been expanding its influence in Central and South America, in Africa, and in Asia. For the first time in history, Christianity has become a universal religion. It is in fact the only religion with a global reach. Buddhism and Islam, like Christianity, are religions with global aspirations, but these aspirations have not been realized. Buddhism never established itself even in the land of its founding, India, although it found adherents in the cultures of Southern and Eastern Asia. Even though it has a few followers in the West, Buddhism remains a religion with, at best, a regional impact. Islam is vastly stronger, but even Islam is regional, with little or no sway in the United States, Canada, Central and South America, or Australia. By contrast, Christianity is a force on every continent and in every major region of the world, with the sole exception of the heartland of Islam, the Middle East.
The new face of Christianity is no longer white and blond but yellow, black, and brown. "If we want to visualize a typical contemporary Christian," Philip Jenkins writes in The Next Christendom, "we should think of a woman living in a village in Nigeria or in a Brazilian favela." The vital centers of Christianity today are no longer Geneva, Rome, Paris, or London. They are Buenos Aires, Manila, Kinshasa, and Addis Ababa. "The era of Western Christianity has passed within our lifetimes," Jenkins observes, "and the day of Southern Christianity is dawning."
In 1900, more than 80 percent of Christians lived in Europe and America. Today 60 percent live in the developing world. More than two out of three evangelical Christians now live in Asia, Africa, and South America. Here are some numbers Jenkins provides: Europe today has 560 million Christians and America has 260 million, yet many of these are Christian in name only. In comparison, there are 480 million Christians in South America, 313 million in Asia, and 360 million in Africa. The vast majority of these are practicing Christians. There are more churchgoing Presbyterians in Ghana than in Scotland.
Oddly enough, this Christian growth occurred after the period of European conquest and colonialism ended. The old boys in pith helmets are long gone, but the faith that first came with them has endured and now thrives without them. It's just like the early times of Christianity. After Constantine converted and Theodosius proclaimed Christianity the state religion toward the end of the fourth century, Christianity was carried by the Roman empire. Yet the faith spread fastest after the collapse of that empire, and soon all of Europe was Christian. We're witnessing a comparable pace of growth for Christianity in the rest of the world.
A century ago, less than 10 percent of Africa was Christian. Today it's nearly 50 percent. That's an increase from 10 million people in 1900 to more than 350 million today. Uganda alone has nearly 20 million Christians and is projected to have 50 million by the middle of the century. 12 Some African congregations have grown so big that their churches are running out of space. While Western preachers routinely implore people to come every Sunday to fill the pews, some African preachers ask their members to limit their attendance to every second or third Sunday to give others a chance to hear the message.
Excerpted from What's So Great About Christianity by Dinesh D'Souza Copyright © 2007 by Dinesh D'Souza. Excerpted by permission.
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Table of Contents
A Note on the Interpretation of Scripture xi
Preface: A Challenge to Believers-and Unbelievers xiii
The Future of Christianity
The Twilight of Atheism: The Global Triumph of Christianity 1
Survival of the Sacred: Why Religion Is Winning 13
God Is Not Great: The Atheist Assault on Religion 21
Miseducating the Young: Saving Children from Their Parents 31
Christianity and the West
Render unto Caesar: The Spiritual Basis of Limited Government 41
The Evil That I Would Not: Christianity and Human Fallibility 55
Created Equal: The Origin of Human Dignity 67
Christianity and Science
Christianity and Reason: The Theological Roots of Science 83
From Logos to Cosmos: Christianity and the Invention of Invention 91
An Atheist Fable: Reopening the Galileo Case 101
The Argument from Design
A Universe with a Beginning: God and the Astronomers 115
A Designer Planet: Man's Special Place in Creation 127
Paley Was Right: Evolution and the Argument from Design 139
The Genesis Problem: The Methodological Atheism of Science 155
Christianity and Philosophy
The World Beyond Our Senses: Kant and the Limits of Reason 167
In the Belly of the Whale: Why Miracles ArePossible 179
A Skeptic's Wager: Pascal and the Reasonableness of Faith 191
Christianity and Suffering
Rethinking the Inquisition: The Exaggerated Crimes of Religion 203
A License to Kill: Atheism and the Mass Murders of History 213
Christianity and Morality
Natural Law and Divine Law: The Objective Foundations of Morality 225
The Ghost in the Machine: Why Man Is More Than Matter 239
The Imperial "I": When the Self Becomes the Arbiter of Morality 251
Opiate of the Morally Corrupt: Why Unbelief Is So Appealing 261
The Problem of Evil: Where Is Atheism When Bad Things Happen? 273
Christianity and You
Jesus among Other Gods: The Uniqueness of Christianity 283
A Foretaste of Eternity: How Christianity Can Change Your Life 293