It’s hard for a religious believer not to appreciate, at least in part, the spirit in which Robert Wright presents his new book The Evolution of God. On one hand, he regards the history of religion as the history of an illusion. On the other hand, he argues that the evolution of that illusion represents humanity’s groping toward a truth about the universe that may include the existence of a force operating in human lives, a force that it may even be fair to call God.
He writes admittedly as a materialist — for whom the most basic postulate holds that reality can be explained in purely material terms. He sees an “evolution” in the Bible where relatively primitive, even polytheistic concepts are gradually replaced by more enlightened ones. His case for religion, such as it is, is about as compelling as you can expect, given the postulation of materialism.
I like the person I see in Wright’s writing. Other materialists, on the basis of their own faith in such an arbitrarily constricted picture of the world, leap to demand the dismantling of religion, the mockery of religion’s defenders, and their exclusion from public office. We have the example of bestselling atheist author Sam Harris attacking poor old Francis Collins, Obama’s pick for the National Institutes of Health, on the New York Times op-ed page. Why? Because Collins is an Evangelical Christian. And we have Jerry Coyne in the New Republic attacking Wright himself as peddling “creationism for liberals.” Wright must find such insults unsurprising.
In his Afterword, he notes that following the Islam-inspired attacks of 9/11, faith as a whole acquired a foul odor. Many who previously would have been content to keep quiet about their atheism chose to go on the offensive. Today voicing even the mildly religion-friendly view that Wright does would invite mockery at, “say, an Ivy League faculty gathering unless you want people to look at you as if you’d just started speaking in tongues.”
Luckily, Wright is not a professional academic but a scholarly journalist. He has also taught at Penn and Princeton, so he knows that terrain. What I like about him, apart from the fact that he writes wonderfully readable yet learned prose, is his generosity to people of faith. I’m not being ironic. He writes that he finds it “nice” (and I think there he is being ironic) that some people can lead morally exemplary lives without God. Yet he also finds this surprising: “the natural human condition is to ground your moral life in the existence of other beings, and the more ubiquitous the beings, the firmer the ground.” It’s for that reason that he wants to find, again given his materialist premise, the most compelling case for faith that he can.
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