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Back in Part 5 of our continuing series on atheist ideas and perspectives that are good for believers, we spoke about how important it is to recognize and deal with the fact that G-d cannot truly be known (at least not in the normal sense of the word).
But now for something completely different. This time, we leave aside reflections on the nature of the creator for more practical and in some ways more interesting sociological concerns.
It is both undeniable from my own experience and a realization of many latecomers to religion: the people showing up on the religious doorstep by choice are almost without exception flawed, troubled, or lacking success in regular secular life. This leads to the obvious doubt — are people interested in this because it’s true or because they are flawed?
Of course, if one so desired one might point out that human flaws are just as true as any ideology and far more widely accepted, so what surprise is there that the religious subset has issues?
But it’s much more than just “having issues.” I have friends who as they became more religious also went into therapy. As they sorted out their life issues, they came to the conclusion that their initial attraction to religion was due to psychological insecurities, pain, etc. As they in their adulthood learned to manage their problems they found little need to continue their religious practice which for them was always a crutch they used to deal with the world. So I think there are indeed people who at the very least perceived their own connection to G-d as a shield from the difficulties of life.
(On the other hand, there are many who leave religion in the exact same way. That is, not due to an intellectual disagreement or even deep personal incongruity but because they were merely unsuccessful at the religious endeavor or damaged in other areas of their life and thought that by jettisoning their religious commitments they might fix their problems. Many indeed do fix them in some way and find themselves slowly coming back to religion. So practical examples of what specifically is a “crutch” may be a bit of a wash.)
The atheist argument generalizes this situation and is usually coupled with a historical explanation of how religion came about. It says that all religious worship is a defense mechanism against the painful truths of the world.
The world according to most religions, however, is a painful place. There is no religion I know of (not that I am an expert on other religions, granted) that does not acknowledge that the world is imperfect and full of pain and death. Judaism especially has a long history of struggling with G-d in times of great pain, which unfortunately litter Jewish history. We find the truth of anguish undeniable and so cry out to G-d, doubting His goodness. This, too, is part of our religion.
In fact, the only general pain from which religion generally rescues us is the pain of meaninglessness. It is against the existential void that religion indeed acts as a shield, not dulling life’s pains but granting them meaning and in this way comforting us.
Nevertheless, we could still contend (as Victor Frankl might) that the pain and terror of suffering without meaning is so great the it encourages a sort of willful ignorance of the truth (that is, that the world is an accident and our lives are for naught) that many can achieve only through religion.
As usual, the atheist intuition is quite perceptive. In our struggle for meaning, we may often place our intellectual and emotional comfort before the truth, and that is indeed unacceptable. What this thought teaches us is the need to embrace G-d and religion on their own terms, rather than in a way that fills our voids or comforts us per se. The comfort must ever be a corollary of the truth but never itself the goal of our efforts. And the best way to achieve that, in Judaism at least, is to find a coreligionist and speak with them for five minutes. They will be sure to say something about our religion with which we disagree and which might even make us uncomfortable…
What’s wrong with a crutch? If it gets you somewhere faster, it would be silly not to use one.
That’s a goshdarn clever turn of phrase. Let me try to be half as clever with my reply.
Crutches are great if there’s something wrong with your legs. But if you’re hobbling around on crutches with a pair of perfect legs, you’re a fool.
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