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In this course we take a hard look at some of the most difficult questions that are asked of the Christian faith, so as to understand it more deeply, explain it more persuasively and defend it more effectively. For example, any really good reasons to believe in God? And even if there are some good reasons to support belief in God, aren’t there also lots of reasons not to believe – how should we weigh these up? What about the thought that belief in God is irrelevant to the most important things in our lives, anyway - can’t people be ‘good without God’? Shouldn’t we focus our concerns on the problems of this world, rather than worrying about the ‘life of the world to come’? Why bother trying to resolve questions that lie beyond the limits of our understanding?
In each week of the course we take a look at one problematic question or an objection to Christian belief, and see how it might ask us to deepen our understanding of our faith. We will consider a range of writings from some vocal opponents of Christian belief, as well as responses from Christian thinkers who have engaged thoughtfully with these perspectives. The aim is not to memorise a series of handy arguments that could be pulled out in an argument, but to come to a clearer, deeper, more honest and convincing account of our own beliefs.
Week 1
Is there a God?
If there is no God, then perhaps Christians should just ‘stop worrying and enjoy their lives’, as one memorable humanist campaign suggested. So are there any good arguments to support belief in God? If so, what do these arguments have to do with the reasons that actually motivate people of faith? This session asks whether it is rational to believe in God – and what it might mean to be ‘rational’ in the first place.
Week 2
Do we need God?
Many influential thinkers have argued that morality does not depend on religion in the way that some religious people claim it does. But many influential philosophers have concluded that certain moral commitments do depend on belief in God in crucial ways, even if in practice many of the people committed to these ideals don’t believe in God themselves. What should we make of this? Can we be ‘good without God’?
Week 3
Is there anything beyond death?
Even if God exists, it doesn’t follow that there is any life beyond or after death for humans. How could we be what and who we are without a body? And since our bodies die and decompose, doesn’t that mean the end for us, as well? In this session we ask how we should understand Christian belief about ‘the life of the world to come’, and what kind of sense it makes.
Week 4
Do miracles happen?
The Christian story seems to be based on miracles of one kind or another: the parting of the Red Sea; the virgin birth; the resurrection. But the whole scientific worldview seems to be based on the assumption that the world is governed by natural laws that don’t admit of exceptions. Doesn’t that mean that Christianity is unscientific, somehow? In this session we explore what scientifically informed people can or should make of the miraculous.
Week 5
What about suffering?
Perhaps the most serious objection to Christian belief is the problem of suffering. Not only is the world full of intense suffering for human and non-human animals, that suffering seems to be distributed unfairly. Can such a world really have been created by a good God? In this final session we ask how and why we are led to ask these kinds of question, and whether any satisfying responses are available.
If there is no God, then perhaps Christians should just ‘stop worrying and enjoy their lives’, as one memorable humanist campaign suggested. So are there any good arguments to support belief in God? If so, what do these arguments have to do with the reasons that actually motivate people of faith? This session asks whether it is rational to believe in God – and what it might mean to be ‘rational’ in the first place.
Readings
‘Ways to God’ from Aquinas by Brian Davies
Questions for reflection and preparation
Many influential thinkers have argued that morality does not depend on religion in the way that some religious people claim it does. But, then, some philosophers have concluded that without reference to transcendence, there are no good reasons to believe in ‘objective moral values’, or that
that certain moral commitments do depend on belief in God in crucial ways - even if in practice many of the people committed to these ideals don’t believe in God themselves. What should we make of this? So: can we be ‘good without God’? Does commitment to the objectivity of moral values fit better within some worldviews than others?
In addition to the reading and audio recordings for this week, it will help to look at the short presentation of William Lane-Craig’s version of ‘the moral argument’ here: https://www.reasonablefaith.org/moral
From there, you could listen to Walter Sinnott-Armstrong’s critique of these kinds of argument, available here: https://philosophybites.com/2009/08/walter-sinnottarmstrong-on-morality-without-god.html
Reading
In addition to the material above, you may want to look at J L Mackie, Inventing Right and Wrong (extract)
Questions for reflection and preparation
1. Do you think that it is possible to be an atheist and believe in ‘objective moral values’?
2. What do you make of Mackie’s arguments against objective moral values (esp. pp. 36-42)?
3. Do you think that ‘morality’ (moral beliefs, emotions, judgements, practices, etc.)can give someone a good reason to believe in God?
Reading
Ratzinger, Eschatology (extract)
In addition to the audio recording for this week, please watch/listen to the interview and video below, which introduce some important arguments against physicalism/materialism:
- Philip Goff on philosophy bites: https://philosophybites.libsyn.com/philip-goff-on-galileo-and-consciousness
- Summary of Frank Jackson’s ‘knowledge argument’: https://www.youtube.com/watch?v=mGYmiQkah4o
Questions for reflection and preparation
1. What do you make of Ratzinger’s claim that ‘immortality of the soul must be firmly rejected as an idea which goes against the grain of biblical thought’? Does this seem surprising?
2. Ratzinger suggests that the seed for the Christian idea of eternal life is found in the Psalms – ‘the psalmists’ deeply experienced sense that communion with God’ (p.89). What do you make of this idea? How does it relate to attempts to talk about the possibility of ‘life after/beyond death’?
Week 1
Week 2
Week 3
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Stuart is the Theology Lead at LJC. He graduated with a degree in Literature and Theology from the University of Hull in 2000. From 2003-9 he studied Philosophical Theology part-time at the University of Nottingham, whilst continuing to work in the third sector with vulnerably-housed or homeless people, and young asylum seekers (as well as pulling pints in a pub). He was Lecturer at York St John University for almost a decade, before moving to London Jesuit Centre in 2021. He now lives in South East London, and spends as much time as he can in the woods.
