Sin, Evil, Inhumanity or The Argument from Evil
The Brothers Karamazov, trans. Constance Garnett (Random House : 1993), pp. 245-246.
A Bulgarian I met lately in Moscow," Ivan went on, seeming not to hear his brother's words, "told me about the crimes committed by Turks and Circassians in all parts of Bulgaria through fear of a general rising of the Slavs. They burn villages, murder, outrage women and children, they nail their prisoners by the ears to the fences, leave them so till morning, and in the morning they hang them — all sorts of things you can't imagine. People talk sometimes of bestial cruelty, but that's a great injustice and insult to the beasts; a beast can never be so cruel as a man, so artistically cruel. The tiger only tears and gnaws, that's all he can do. He would never think of nailing people by the ears, even if he were able to do it. These Turks took a pleasure in torturing children, too; cutting the unborn child from the mother's womb, and tossing babies up in the air and catching them on the points of their bayonets before their mother's eyes. Doing it before the mother's eyes was what gave zest to the amusement. Here is another scene that I thought very interesting. Imagine a trembling mother with her baby in her arms, a circle of invading Turks around her. They've planned a diversion; they pet the baby, laugh to make it laugh. They succeed, the baby laughs. At that moment a Turk points a pistol four inches from the baby's face. The baby laughs with glee, holds out his little hand to the pistol, and he pulls the trigger in the baby's face and blows out its brains. Artistic, wasn't it? By the way, Turks are particularly fond of sweet things they say.
The Ragamuffin Gospel (Questar Publishers, 1993), 21.
The Good News means we can stop lying to ourselves. The sweet sound of amazing grace saves us from the necessity of self-deception. It keeps us from denying that though Christ was victorious, the battle with lust, greed, and pride still rages within us. As a sinner who has been redeemed, I can acknowledge that I am often unloving, irritable, angry, and resentful with those closest to me. When I go to church I can leave my white hat at home and admit I have failed. God not only loves me as I am, but also knows me as I am. Because of this I don't need to apply spiritual cosmetics to make myself presentable to him. I can accept ownership of my poverty and powerlessness and neediness.
Marlene Winell on Original Sin said...
Leaving the Fold (Oakland, CA: New Harbinger, 1993), p. 1.
In conservative Christianity you are told you are unacceptable. You are judged with regard to your relationship to God. Thus you can only be loved positionally, not essentially. And, contrary to any assumed ideal of Christian love, you cannot love others for their essence either. This is the horrible cost of the doctrine of original sin.
Peter Kreeft on Sin said...
Back to Virtue (San Francisco: Ignatius Press, 1992), p. 82.
This interpretation (of the Sermon on the Mount) naively assumes what all of history disproves, that we broken bricks can constitute an unbroken building if only we have an unbroken blueprint. Malcolm Muggeridge says, more realistically, that the most unpopular of all Christian dogmas is the one that is most empirically verifiable, the dogma of Original Sin.
Back to Virtue (San Francisco: Ignatius Press, 1992), p. 77.
We need grace. We need God. We need to be loved despite our sin. This is infinitely more than what secular psychology says, that we need human positive strokes, that we are O.K. We are not O.K., and we know it, even as we repeat, for the millionth time, the most attractive lie the Devil has ever hooked us on, that sin is a superstition, that we are intrinsically good. Modernized Christianity, in it desperate attempt to be accepted by the world, compromises its bad news of sin and thus trivializes its Good News of salvation. This modernized Christianity will never get what it wants, the world's acceptance. Even as it taunts us for Puritanism, it envies us for telling the truth that it knows, deep down inside, it has covered up. The patient likes to be told by the nice doctor that there's nothing seriously wrong, but the patient knows all the time that both are fooling themselves. Dying people in America are usually told they're going to be "just fine", and they play along to spare the family the grief and honesty it cannot endure, thus plunging both into a conspiracy of lies. The same is true with regard to the greater illness of the spirit when we indulge in the conspiracy of lies that "everything's going to be all right." That's the song people sing as they march to Hell.
Peter Kreeft on our Ancestors said...
Back to Virtue (San Francisco: Ignatius Press, 1992), p. 25.
True, we are less courageous, less honest with ourselves, less self-disciplined, cruel, intolerant, snobbish, and inhumane than they were. They were better at the hard virtues; we are better at the soft virtues. The balance is fairly even, I think... When we act morally, we are better than our philosophy. Our ancestors were worse than theirs.
Peter Kreeft on Self-Control said...
Back to Virtue (San Francisco: Ignatius Press, 1992), p. 23.
If we can conquer everything except ourselves, the result is that we do not hold the power. More and more power over nature is placed in hands that are weaker and weaker. Heredity, environment, the spirit of the times, "the inevitable dialectic of history," the media, something is always in the driver's seat instead of ourselves.
"Why I Am Not a Christian" in Bertrand Russell on God and Religion (Buffalo, NY: Prometheus, 1986), p. 62.
Do you think that, if you were granted omnipotence and omniscience and millions of years in which to perfect your world, you could produce nothing better than the Ku Klux Klan, the Fascist, and Mr. Winston Churchill? Really I am not much impressed with the people who say: "Look at me: I am such a splendid product that there must have been design in the universe." I am not very impressed by the splendor of those people. Therefore I think that this argument of design is really a very poor argument indeed. Moreover, if you accept the ordinary laws of science, you have to suppose that human life and life in general on this planet will die out in due course: it is merely a flash in the pan; it is a stage in the decay of the solar system; at a certain stage of decay you get the sort of conditions of temperature and so forth which are suitable to protoplasm, and there is life for a short time in the life of the whole solar system. You see in the moon the sort of thing to which the earth is tending — something dead, cold, and lifeless.
William Styron on Good Time said...
Sophie's Choice (New York: Random House, 1979), pp. 217,357.
Precisely at the same hour in which [the Jews] were being done to death, the overwhelming plurality of human beings, two miles away on the Polish farms, five thousand miles away in New York, were sleeping or eating or going to a film or making love or worrying about the dentist. The two orders of simultaneous experience are so different, so irreconcilable to any common norm of human value, their coexistence is so hideous a paradox... Are there, as science fiction and Gnostic speculation imply, different species of time in the same world, "good time" and enveloping fold of inhuman time, in which men fall into the slow hand of the living damnation?... What had old Stingo been up to while Jozef (and Sophie and Wanda) had been writhing in Warsaw's unspeakable Gehenna? Listening to Glenn Miller, swilling beer, horsing around in bars, whacking off. God, what an iniquitous world!
The Plague, (New York: Vintage International, 1948, 1975) 214-7.
They had already seen children die — for many months now death had shown no favoritism — but they had never yet watched a child's agony minute by minute, as they had now been doing since daybreak. Needless to say, the pain inflicted on these innocent victims had always seemed to them to be what in fact it was: an abominable thing. But hitherto they had felt its abomination in, so to speak, an abstract way; they had never had to witness over so long a period the death throes of an innocent child. In the small face, rigid as a mask of grayish clay, slowly the lips parted and from them rose a long, incessant scream, hardly varying with his respiration, and filling the ward with a fierce, indignant protest, so little childish that it seemed like a collective voice issuing from all the sufferers there. Paneloux gazed down at the small mouth, fouled with the sores of the plague and pouring out the angry death-cry that has sounded through the ages of mankind. He sank on his knees, and all present found it natural to hear him in a voice hoarse but clearly audible across that nameless, never ending wail: "My God, spare this child!" But the wail continued without cease.