The God Question

An Invitation to a Life of Meaning

J. P. Moreland

• Publisher: IVP Academic
• Year: 2021
• Print ISBN: 9780830839124
• eBook ISBN: 9780830839131
• Topic: Theology & Religion
• Subtopic: Christian Theology

What does it take to live a meaningful life? Why are so many people in affluent nations so anxious and unhappy? What difference does believing in God really make? Does belief in the God of the Bible truly make sense today?

In this revised edition of The God Question, philosopher J. P. Moreland invites us on a journey to a rich, flourishing life. He digs into the causes of our cultural crisis of unhappiness and considers how the God revealed in Jesus provides the most rational solution to our deepest needs. With special sensitivity to skeptics, seekers, and Christians who are disenchanted with their faith, he helps us see the Christian story—its reasonableness and its relevance—in fresh ways.

For anyone wrestling with big questions about life and faith, Moreland provides insight from his many years of philosophical studies and his own experience as a Christian. Filled with personal stories, this book explores evidence for the existence of God, the reliability of the Gospels, essentials of a flourishing Christian life, the reality of miracles, and more. This edition features a new section on overcoming anxiety and depression. Wherever you are on your journey, The God Question will help you see anew what difference Jesus makes in a human life.

CHAPTER ONE

Why Can’t I Be Happy?

IN THE MID-1980S, hard evidence revealed that something was seriously wrong with the American way of life. Rumors about the problem were prominent since the 1960s, but when the evidence was published, the rumors became public knowledge, though few today know what is going on. And more evidence has piled up in the past twenty years.

Some of the causes and symptoms of the problem shape the way we approach our lives and make it difficult to face this evidence. Not long ago, I was watching reruns of television commercials of the 1950s. In one quite typical ad, a medical doctor encouraged viewers to smoke cigarettes for their health. Smoking, he assured the viewers, calmed nerves, aided appetite, and helped one sleep better. This widely accepted belief hindered Americans from realizing that cigarettes actually harm one’s health. Similarly, the conditions of contemporary life make the evidence mentioned above hard to accept.

And even if someone accepts this evidence, it is very, very difficult to know what to do about the situation. And I say to you with all my heart that you have been hurt by what the evidence shows. No, it’s worse than that. You and your loved ones have been harmed, not merely hurt. In the following pages I have some good and bad news. Let’s start with the bad news. What are the problems and the evidence to which I have been referring? What are the causes and symptoms that have hindered us from facing the evidence and overcoming our dilemma? Let’s look at these in order.

AMERICANS DON’T KNOW HOW TO BE HAPPY

The cover story of the December 2006 issue of the Economist was about happiness. The Economist is about as far from a pop psychology magazine as you can imagine, so the topic must have been something of great concern to the editors. Based on research data from 1972 to 2006, the article concluded that people in affluent countries have not become happier as they have grown richer, had more leisure time, and enjoyed more pleasurable activities and a higher standard of living.1

In 2005, the results of extensive study on American happiness were released with similar findings: Americans are on average twice as rich, far healthier, more youthful, and safer than they were fifty years ago, but they are not as happy.2 Since the 1960s the percentage of Americans who say they are “very unhappy” has risen by 20 percent, and depression rates are ten times higher than they were during and before the 1950s. Each year, 15 percent of Americans (approximately 40 million people) suffer from an anxiety disorder.

For decades, University of Pennsylvania psychologist Martin Seligman has been the nation’s leading researcher on happiness. His study released in 1988 sent shock waves around the country. Seligman studied the happiness quotient and depression rate among Americans at that time compared to those of their parents, grandparents, and great-grandparents. Are you ready for this? He discovered that the loss of happiness and the rise of depression were tenfold in the span of one generation—the baby boomers. Something has gone terribly wrong with American culture, said Seligman, and the tenfold, short-term explosive loss of happiness and growth of depression—a factor that has continued to increase since the 1980s—is clearly epidemic. What is going on?

DIGGING DEEPER

Without being harsh, I must say that we would be naive if we didn’t believe this epidemic has affected all of us. There is a way out of this mess, and the chapters that follow are my best offerings for embarking on a journey to a rich, deep, flourishing life. In fact, I would like you to read this book as my invitation to you for such a life—one that is brimming with drama and adventure, flowering with meaning and purpose. However, I am not interested in merely offering you an invitation. I also want to give you wise counsel that has been repeatedly tested and found trustworthy and helpful for the journey.

A journey has to start somewhere, and the best place to start this one is by digging more deeply into the causes and symptoms of our cultural crisis. We are looking for broad cultural factors that have generated a shift in the way we do life, a shift that has caused the epidemic. These factors are not likely to be things we regularly think about. If they were, most people would have made a priority of avoiding them, and that is not the case. I am not suggesting that people will reject the alleged factors once they are made explicit. Quite the opposite. I believe that once they are laid bare, most folks will experience an ah-ha moment and readily identify with them. No, in order to do their destructive work, these factors have to fly under the radar. They must be so pervasive that they are hardly noticed.

In their excellent book on anxiety and depression, psychologist Edmund Bourne and coauthor Lorna Garano identify three causes for the epidemic: (1) the pace of modern life, (2) the loss of a sense of community and deep connectedness with others beyond the superficial, and (3) the emergence of moral relativism.3 The increased pace of life does not merely refer to more work and less free time, though those are certainly factors. Well into the late Middle Ages, Europeans had 115 holidays a year!4 Besides free time, the sheer pace and speed at which we live—our language is filled with terms like rush hour, hurry up, and fast food—and the technology we use (including iPods, email, television, and cell phones) make it difficult to be quiet and hear from ourselves. As a result, we feed off adrenaline, our brain chemistry is not normal, and we are incapable of handling the stress of ordinary contemporary life. Maybe we were never intended to, but I get ahead of myself.

On the surface, the loss of community reflects two things: Western individualism (which is a good thing in moderation) gone mad, and the supposed lack of time required to cultivate deep friendships, especially among contemporary men, who have often been described as “the friendless American males.” On a deeper level, it reflects misplaced priorities due to a shift on our view of the good life. I will say more about this in the next chapter, but for now I simply note that we define success in terms of the accumulation of consumer goods and the social status that they and a culturally respected line of work provide. We seldom measure a successful life by the quality of family and friendship relationships we cultivate.

Regarding the factor of moral relativism, Bourne and Garano make this note:

Norms in modern life are highly pluralistic. There is no shared, consistent, socially-agreed-upon set of values and standards for people to live by. . . . In the vacuum left, most of us attempt to fend for ourselves, and the resultant uncertainty about how to conduct our lives leaves ample room for anxiety. Faced with a barrage of inconsistent worldviews and standards presented by the media, we are left with the responsibility of having to create our own meaning and moral order. When we are unable to find that meaning, many of us are prone to fill the gap that’s left with various forms of escapism and addiction. We tend [to] live out of tune with ourselves and thus find ourselves anxious.5

I cannot resist making an observation about their insightful point concerning moral relativism. The damage it does is one reason why the contemporary idea of tolerance is really an immoral, cold, heartless form of indifference to the suffering of others. The classic principle of tolerance is both true and important: we take another group’s views to be wrong and harmful, but we will treat the (alleged) errant people with respect, will defend their right to promote their views, and will engage in respective, civil debate in attempting to persuade them and others to reject their viewpoint. The contemporary idea is grotesque: we are not to say others’ views or behavior is wrong. This is immoral because it allows for genuine evil, such as racism and child molestation. We must judge the behavior to be evil before we can stop it! Bourne and Garano show us that it is also cold and heartless: if you think another is engaged in a lifestyle that is deeply immoral and flawed, the most loving thing to do is to help that person face and get out of that lifestyle. Even if you are wrong in your assessment, at least you cared enough to try to help. By contrast, contemporary tolerance creates indifferent people who don’t have the moral vision or courage to intervene in the lives of others and try to help.

We might summarize Bourne and Garano’s insights this way: First, our resistance to depression and anxiety is weakened by the pace of our lives. Second, we don’t have the relational connection we need for support and strength in finding a way out of unhappiness. And third, we lack the intellectual framework required to admit that there is a right and wrong way to approach life and to fuel the energy we need to seek, find, and live in light of the right approach. In fact, believing that there actually is a right approach seems intolerant to many.

I have spent hours thinking about these three points and how they inform my own journey.6 If I may say so, it wouldn’t hurt if you set the book down, took out a sheet of paper, jotted down these three factors, and brainstormed about how they have had a negative impact on you or your loved ones. Nevertheless, I do not believe that Bourne and Garano have identified the heart of the matter. We must probe more deeply.

DIGGING DEEPER STILL

Psychologist Carl Jung once observed that “neurosis is always a substitute for legitimate suffering.”7 Jung is referring to our tendency to avoid feeling genuine emotional pain and facing real personal suffering and dysfunction by creating, usually subconsciously, a neurotic pattern of thinking or behaving that allows us to be distracted from our real issues.

When I was attending seminary, my roommate was in constant fear that he had committed the unpardonable sin, an act for which there is no forgiveness. Try as I might, I could not reassure him that he had done no such thing. One day while probing him more deeply, I realized that his real issue was fear of abandonment, loneliness, and feelings of inadequacy due to harsh treatment in his early years by his father. However, it was too painful for him to feel and face these—something he needed to do to get well. Such self-awareness would have been legitimate suffering in Jung’s terms. Instead, he projected his anxiety on something more manageable, on something that distracted his anxiety from the real issues—the unpardonable sin—and neurotically worried about this repeatedly throughout his daily life.

I am convinced that this inability to face our deepest anxieties is at the heart of why we have trouble being happy. In chapter two, I will expose why this inability is a distinctively contemporary problem for Western culture since the 1960s. For now, I want to mention two forms of “neurosis” characteristic of many of us. Just as my roommate obsessed about the unpardonable sin, we use these two items to manage our anxiety and cope with life while avoiding the deeper issues we have trouble facing.

The two items to which I am referring are hurry and worry. When I speak of hurry, I am not simply referring to the (sick) pace at which we live our lives. That’s a problem in its own right. No, I am referring to the role that busyness and being in a hurry plays in coping with our fears in an unhealthy way. People are afraid to slow down and be quiet. As one thinker put it, the hardest thing to get Americans to do today is nothing. We fear solitude, silence, and having nothing to do because we fear what will happen if we aren’t busy. What do we fear? We fear that our anxiety will bubble up. We dread feeling insignificant. We fear hearing from ourselves because we might experience pain if we do. We all have responsibilities in which we invest time and effort. But if you compare our lifestyles with folks in earlier generations, it becomes apparent that our busyness and hurried lives are avoidance strategies.

We all have worries and things that could hurt us. But the degree to which we worry is, again, symptomatic of something much deeper. When I refer to worry as a coping strategy, I am not referring to worry about a threatening situation—losing one’s job, being sick, not getting married, and so on. I am talking about worry as an approach to life. In this sense, worrying is actually a learned behavior. As dear as she was, my mother was a very anxious person who worried about everything. I lived around her and absorbed her approach to life, so by the time I was a young adult, I had learned how to worry from an expert. And now I was the expert!

What roles do hurry and worry play in your life? I encourage you to spend some time pondering this question. As a help to you, I suggest you find some safe friends or family members and ask them to give you honest feedback about this. This issue is so deep and so much a part of the warp and woof of American life that it is hard to get in touch with the way we neurotically use hurry and worry to avoid problems.

One of our main fears is boredom an...

Table of contents

• Cover
• Title Page
• Dedication Page
• Contents
• Preface
• Part 1: Why Can't We Be Happy?
• Part 2: Is There a Real Solution to Our Dilemma?
• Part 3: How Can The Solution Help Me Change?
• Part 4: Is This Life All There Is?
• Epilogue
• Notes
• Praise for The God Question
• About the Author
• More Titles from InterVarsity Press
• Copyright