How does someone like this live to be 27?

Man urinates on dying woman, declaring it 'YouTube material'

From the "Annals of Modern Depravity" comes this sordid story:

Shouting, "This is YouTube material!" a 27-year-old British man urinated on a dying woman who had collapsed on the street, the BBC and local Hartepool Mail and Northern Echo tell us. He also doused her with a bucket of water and covered her with shaving cream.

The woman, 50-year-old Christine Lakinski, died at the scene of pancreatic failure.

In a sad sign of the times, it was all recorded on a mobile phone.

In court, Anthony Anderson said he had smoked a joint and been drinking with two friends when they spotted Lakinski. He faces jail after pleading guilty to "outraging public decency." Sentencing is set for Oct. 22.

"We will await the outcome and just hope he gets what he deserves," Lakinski's brother said after today's court hearing.

The way of the world is to abide in an ongoing state of death

From: Christopher Hitchens
To: Douglas Wilson
Part 4

Here is the reason why I lay so much stress in my book on the importance of William of Ockham and his justly celebrated razor. Why on earth—if you excuse the impression—do the faithful spend so much time creating a mystery where none exists? And why do they insist on inserting unwarrantable assumptions?

I take the plain meaning of the passage in Luke (in a section that is clotted with stories about the casting out of devils and other embarrassing sorceries) to be the duty to others in distress. Surely it loses much of its force if the lesson is about discrepant ethnicities of which we cannot in any case be certain? Nothing can "invert" the message to emulate the Samaritan and to go "and do thou likewise."

You dilute the purity of this—which is morally intelligible to any atheist or humanist—by saying that there is a millennium and a half delay between the "revelation" of this simple act of charity and its anecdotal fulfillment. You also appear to find no distinction between the intelligible injunction to "love thy neighbor" and the impossible order to love another "as thyself." We are not so made as to love others as ourselves: This may admittedly be a fault in our "design," but in such a case the irony would be at your expense. The Golden Rule is to be found in the Analects of Confucius and in the motto of the Babylonian Rabbi Hillel, who long predate the Christian era and who sanely state that one should not do to others anything that would be repulsive if done to oneself. (Even this strikes me as either contradictory or tautologous, since surely we agree that sociopaths and psychopaths actually deserve to be treated in ways that would be objectionable to a morally normal person.)

When you say that men have never known nor yet understood the essential principle, however, you speak absurdly. Ordinary morality is innate in my view. But if, in yours, it is still not known, then centuries of divine admonition have also gone to waste. You are trapped in a net of your own making. Take a look at the list of actual or potential crimes that you mention. Genocide is not condemned by the Old Testament and neither (as you well know and have elsewhere conceded) is slavery. Rather, these two horrors are often positively recommended by holy writ. Abortion is denounced in the Oath of Hippocrates, which long predates Christianity. As for capital punishment and unjust war, the secular and the religious are alike at odds on the very definitions that underpin any condemnation. (When you include "stem-cell research," by the way, I assume that you unintentionally omitted the word "embryonic.")

To your needlessly convoluted subsequent question: Atheists are by no means "coy" on the question of evil or on the possibility of non-supernatural derivation of ethics. We are simply reluctant to say that, if religious faith falls—as we believe it must and to some extent already has—then the undergirding of decency falls also. And we do not fail to notice that a corollary is in play: The manner in which religion makes people behave worse than they might otherwise have done. Take a look at today's paper if you do not believe me: See what the parties of God are doing in Iraq. Or notice the sordid yet pious tradesmanship of Ralph Reed, Jack Abramoff, and the late Jerry Falwell. The latter's bedside is the one at which you should be asking your question—do you dare to say that a follower of Albert Einstein or Bertrand Russell would be gloating in the same way at their last hour? In either case—an atheist boaster and braggart or a hypocritical religious one—I trust that both of us would know enough to be quite "judgmental." I would differ from you only in not requiring any supernatural sanction or in claiming to be smug enough to possess such a power.

I am sorry to see that you sarcastically refer to Thomas Jefferson as "my" beloved. Do you not respect him also? And why can you not summon enough charity to believe that a non-believer can give blood, say, for no return, out of the sheer satisfaction of doing a service that involves only a benefit and no loss? According to you, my doing this is pointless unless I accept the incredible idea that, after hundreds of thousands of years of human life and suffering, God chose a moment a few thousand years ago to finally mount an intervention. You will have to accept sooner or later that a good person can be born who cannot force his mind to believe such a fantastic thing. At that point, you will see that your strenuous conditions are surplus to requirements.

In closing, I reply to your clumsy observation about my motor vehicle by citing Heine, who said:

In dark ages people are best guided by religion, as in a pitch-black night a blind man is the best guide; he knows the roads and paths better than a man who can see. When daylight comes, however, it is foolish to use blind old men as guides.

The argument that you have been making was over long before either of us was born. There is no need for revelation to enforce morality, and the idea that good conduct needs a heavenly reward, or that bad conduct merits a hellish punishment, is a degradation of our right and duty to choose for ourselves.

* * *

From: Douglas Wilson
To: Christopher Hitchens
Part 4

You refer to the faithful "creating a mystery where none exists." May I get you to agree that the question "Why is there something here rather than nothing at all?" does not fall into that category? If you and I were standing on a little thought-experiment balcony watching either the moment when the cosmic boilers blew, giving us the Big Bang, or watching the first glorious creational response to God's fiat lux, can we agree that at that moment Ockham's razor would be of absolutely no use to either of us?

If Jesus had told a story about a black man stopping to help a beat-up white guy in Mississippi in the 1950's, and you retold the story later with the merciful one now suitably white, I think it would be appropriate for me to point out the inversion, and that the story had been significantly changed and weakened. And when I said that the Good Samaritan fulfilled an ancient law, I did not say that obedience to this law was dormant during the intervening time. Of course it was not. But neither was disobedience dormant, and Jesus was confronting a particular form of institutionalized disobedience—religious hypocrisy.

On the question of morality, you say that you are "simply reluctant" to say that if religious faith falls, then the undergirding decency must fall also. But your behavior goes far beyond a mere "reluctance to concede." Your book and your installments in this debate thus far are filled with fierce denunciations of various manifestations of immorality. You are playing Savonarola here, and I simply want to know the basis of your florid denunciations. You preach like some hot gospeler—with a floppy leather-bound book and all. I know the book is not the Bible and so all I want to know is what book it is, and why it has anything to do with me. Why should anyone listen to your jeremiads against weirdbeards in the Middle East or fundamentalist Baptists from Virginia like Falwell? On your terms, you are just a random collection of protoplasm, noisier than most, but no more authoritative than any—which is to say, not at all.

You say that I need to admit that a "good person can be born" who can't get his mind around what I am saying about Jesus. But my initial claim has been far more modest. I am simply saying that a good person needs to be able, at a minimum, to define what goodness is and tell us what the basis for it is. Your handwaving—"ordinary morality is innate"—does not even begin to meet the standard.

There are three insurmountable problems for you here. The first is that innate is not a synonym for authoritative. Why does anyone have to obey any particular prompting from within? And which internal prompting is in charge of sorting out all the other competing promptings? Why? Second, the tangled skein of innate and conflicting moralities found within the billions of humans alive today also has to be sorted out and systematized. Why do you get to do it and then come around and tell us how we must behave? Who died and left you king? And third, according to you, this innate morality of ours is found in a creature (mankind) that is a distant blood cousin of various bacteria, aquatic mammals, and colorful birds in the jungle. Your entire worldview has evolution as a key foundation stone, and evolution means nothing if not change. You believe that virtually every species has morphed out of another one. And when we change, as we must, all our innate morality changes with us, right? We have distant cousins where the mothers ate their young. Was that innate for them? Did they evolve out of it because it was evil for them to be doing that?

Now this is how all this relates to the assigned topic of our debate. We are asking if Christianity is good for the world. As a Christian discussing this with an atheist, I have sought to show in the first place that atheism has nothing whatever to say about this topic—one way or the other. If Christianity is bad for the world, atheists can't consistently point this out, having no fixed way of defining "bad." If Christianity is good for the world, atheists should not be asked about it either because they have no way of defining "good." Think of it as spiking your guns—so that I can talk about Jesus. And I want to do that because he is good for the world.

Jesus Christ is good for the world because he came as the life of the world. You point out, rightly, that loving our neighbor as we love ourselves is impossible for us, completely out of our reach. But you take this inability as a state of nature (which the commandment offends), while the Christian takes it as a state of death (which life offers to transform). Our complete inability to do what is right does not erase our obligation to do what is right. This is why the Bible describes the unbeliever as a slave to sin or one who is in a state of death. The point of each illustration is the utter and complete inability to do right. We were dead in our transgressions and sins, the apostle Paul tells us. So the death and resurrection of Christ are not presented by the gospel as medicine for everyone in the hospital, but rather as resurrection life in a cemetery.

The way of the world is to abide in an ongoing state of death—when it comes to selfishness, grasping, treachery, lust, hypocrisy, pride, and insolence, we consistently run a surplus. But in the death of Jesus that way of death was gloriously put to death. This is why Jesus said that when he was lifted up on the cross, he would draw all men to himself. In the kindness of God, the Cross is an object of inexorable fascination to us. When men and women look to him in his death, they come to life in his resurrection. And that is good for the world.

Is Christianity good for the World?

Here is a link to a discussion between theologian Doug Wilson and atheist Christopher Hitchens. They did an exchange of letters and ideas which were released at Christianity Today over the course of a month. I will post them over the course the next few days. The first is from Hitchens. Please read and comment.

Subject: Is Christianity Good for the World?

In considering the above question (for which my thanks are due to your generosity and hospitality in inviting my response), I have complete confidence in replying in the negative. This is for the following reasons.

1) Although Christianity is often credited (or credits itself) with spreading moral precepts such as "Love thy neighbor", I know of no evidence that such precepts derive from Christianity. To take one instance from each Testament, I cannot believe that the followers of Moses had been indifferent to murder and theft and perjury until they arrived at Sinai, and I notice that the parable of the good Samaritan is told of someone who by definition cannot have been a Christian.

To these obvious points, I add that the "Golden Rule" is much older than any monotheism, and that no human society would have been possible or even thinkable without elementary solidarity (which also allows for self-interest) between its members. Though it is not strictly relevant to the ethical dimension, I would further say that neither the fable of Moses nor the wildly discrepant Gospel accounts of Jesus of Nazareth may claim the virtue of being historically true. I am aware that many Christians also doubt the literal truth of the tales but this seems to me to be a problem for them rather than a difficulty for me. Even if I accepted that Jesus—like almost every other prophet on record—was born of a virgin, I cannot think that this proves the divinity of his father or the truth of his teachings. The same would be true if I accepted that he had been resurrected. There are too many resurrections in the New Testament for me to put my trust in any one of them, let alone to employ them as a basis for something as integral to me as my morality.

2) Many of the teachings of Christianity are, as well as being incredible and mythical, immoral. I would principally wish to cite the concept of vicarious redemption, whereby one's own responsibilities can be flung onto a scapegoat and thereby taken away. In my book, I argue that I can pay your debt or even take your place in prison but I cannot absolve you of what you actually did. This exorbitant fantasy of "forgiveness" is unfortunately matched by an equally extreme admonition—which is that the refusal to accept such a sublime offer may be punishable by eternal damnation. Not even the Old Testament, which speaks hotly in recommending genocide, slavery, genital mutilation, and other horrors, stoops to mention the torture of the dead. Those who tell this evil story to small children are not damned by me, but have been damned by history and should also be condemned by those who shrink from cruelty to children (a moral essential that underlies all cultures).

The late C. S. Lewis helps make this point for me by emphasizing that the teachings of Jesus only make sense if the speaker is the herald of an imminent kingdom of heaven. Otherwise, would it not be morally unsafe to denounce thrift, family, and the "taking of thought for the morrow"? Some of your readers may believe that this teaching is either true—in the sense of an imminent redemption—or moral. I believe that they would have a difficult time believing both things at once, and I notice the futility as well as the excessive strenuousness (sometimes called "fanaticism" in tribute to the way that the two things pull in opposite directions) of their efforts. Another way of phrasing this would be to say that if Christianity was going to save us by its teachings, it would have had to perform better by now. And so to my succeeding point.

3) if Christianity is to claim credit for the work of outstanding Christians or for the labors of famous charities, then it must in all honesty accept responsibility for the opposite. I shall not condescend to your readers in specifying what these "opposites" are, but I suggest once more that you pay attention to the Golden Rule. If hymns and psalms were sung to sanctify slavery—just to take a recent example—and then sung by abolitionists, then surely the non-fanatical explanation is that morality requires no supernatural sanction? Every Christian church has had to make some apology for its role in the Crusades, slavery, anti-Semitism, and much else. I do not think that such humility discredits faith as such, because I tend to think that faith is a problem to begin with, but I do think that humility will lead to the necessary conclusion that religion is man-made.

On the other hand from humility, the fantastic idea that the cosmos was made with man in mind strikes me as the highest form of arrogant self-centeredness. And this brings me to what must be (within the limits of this short essay) my closing point. We are not without knowledge on these points, and the boundaries are being expanded at a rate which astonishes even those who do not look for a single cause of such vast and diverse phenomena. There is more awe and more reverence to be derived from a study of the heavens or of our DNA than can be found in any book written by a fearful committee in the age of myth (when Aquinas took astrology seriously and Augustine invented "limbo").

I cannot, of course, prove that there is no supervising deity who invigilates my every moment and who will pursue me even after I am dead. (I can only be happy that there is no evidence for such a ghastly idea, which would resemble a celestial North Korea in which liberty was not just impossible but inconceivable.) But nor has any theologian ever demonstrated the contrary. This would perhaps make the believer and the doubter equal—except that the believer claims to know, not just that God exists, but that his most detailed wishes are not merely knowable but actually known. Since religion drew its first breath when the species lived in utter ignorance and considerable fear, I hope I may be forgiven for declining to believe that another human being can tell me what to do, in the most intimate details of my life and mind, and to further dictate these terms as if acting as proxy for a supernatural entity. This tyrannical idea is very much older than Christianity, of course, but I do sometimes think that Christians have less excuse for believing, let alone wishing, that such a horrible thing could be true. Perhaps your response will make me reconsider?

Sincerely,

Christopher Hitchens