I have been going over different Asian religions in my Dialogue in Asian Religions course. I started with Judaism in Western Asia and worked my way across to Shinto in the East. Now I am looking at Atheism. Atheism has deep roots in Asia. Some forms of Buddhism and Hinduism could be described as Atheistic, as can some modern political movements in Asia such as Bolshevism and Maoism. Of course, Atheism is so diverse that it is hard to find commonalities between many atheistic perspectives. That, however, is the point. One doesn’t truly know what another person believes simply by knowing the label they use to self-describe. One must talk with them.
I decided to use some comments from my favorite “skeptic” online. His name is Alan Melikdjanian. He is more commonly known as “Captain Disillusion” on Youtube. He is a debunker— particularly of videos that seem to show the impossible. He shows how many of these are made through special video “tricks.” Very interesting. However, I am bringing him up for a talk he gave at Skepticon Australia (2018 I think). The title of his talk to a group of skeptics was “The Unbearable Loneliness of Being Right on the Internet.” While he doesn’t say it directly, the talk is essentially a critique of the “New Atheism” movement that developed in the early 2000s. I really don’t think the movement truly exists. Rather, it was a term coined by a journalist around 2003 (I forgot the journalist’s name) to refer to a rather aggressive evangelistic form of atheism that often shows itself in seeing belief in God or in a religious belief system as a sign of mental deficiency or delusion.
Melikdjanian does not seem to have problems with the evangelistic fervor of these people, but rather that their method often has the opposite effect of what they are seeking. The aggressive negative stance of the “new atheists” tended to lead to pushback seeing these skeptics as jerks (or as Melikdjanian said, falling into the “black hole of assholery”).
He suggested three H’s to describe how skeptics (a term that itself is generally understood as rather negative) can be more persuasive.
H is for Humor. Melikdjanian commonly uses humor to entertain and to educate. Good humor builds bridges between people. Bad humor such as sarcasm (“cutting of the flesh”) drives a wedge. Humor also makes one’s message more interesting, grabbing the attention and sympathy of the respondent. Such humor must be humor that resonates with people outside of the echo chamber of the skeptic community. When humor is used in a self-deprecating fashion (pointing out one’s own weaknesses or mistakes), it can lead into the second H.
H is for Humility. In theory a skeptic is a doubter (even though it has often been used to describe those who are rather uncritical of a naturalist worldview). As a doubter, one should be ready to admit one’s mistakes, and express uncertainty and a willingness to learn. Skeptics too often have been known for embracing a certain “know-it-all” attitude with an associated condescension of other’s views. This seeming lack of humility is not a popular attitude, and even less so in a time being dominated by post-modern thought.
H is for Hope. Melikdjanian notes this is very important. Many people hold to faith beliefs that are out of line with the beliefs of skeptics. Many such believers do so, in part, because it provides a source of hope for them. For a skeptic to encourage a person of faith to leave that faith, the hope lost must be replaced with a new hope. The goal should never be to replace hope with hopelessness.
I think there is a lot of wisdom here, and I believe it applies as much to Christians as anyone else. Christians need to be able to express their faith in a manner that is humorous… entertaining, and enlivening the interest of those who are not Christians. Far too much Christian media is designed to be consumed only by Christians or those who are fully immersed in a Christian worldview. Much of it is boring or nonsensical to those outside of the subculture. It is maddening at times the Christian productions out there. Much of it is low quality. That is worthy of complaint. Worse, however, is that it is often marketed as Evangelistic, and yet uses language and cultural references that are only meaningful to insiders. To insiders, it may be seen as simplistic and boring… but to outsiders, the reaction can be far worse. The Gospel poorly presented CAN be do worse than the Gospel not (yet) presented.
As Christians, we recognize that God knows all things, and that we are not God. As such, we have every reason to be humble and joyously embrace our own ignorance. This should not mean that we revel in ignorance (it is good to study and try to understand), but we should not assume that we know it all and that we are always right about everything. Christians are supposed to be humble, so why not embrace that role? We also should avoid espousing the lie (or at least mistaken belief) that doubt is the opposite of, or contradiction of, faith.
As Christians, we need to help others know that we offer a message of hope. Often we do the opposite, spending more time on judgment than on hope. Why? I think there is still a part of us that think that the Medieval practice of the Morality Play (scaring people into formal adherence) is still a good method today. I am not sure it ever was. We must realize that the Gospel message is an offense to some and foolishness to others. It also undermines much of what others base their lives on. Therefore, when we express the Gospel message, the focus should be more on hope.