Aaron Menikoff: "Blessed are the Poor in Virtue"

Christians and non-Christians take it for granted that the Beatitudes embody the noblest human qualities.  But imagine if this was not the case and, instead, they read:

Blessed are the poor in virtue
for theirs is the kingdom of heaven.
Blessed are those who mock,
for they shall be comforted.
Blessed are the proud,
for they shall inherit the earth . . .

Of course, this is absurd.  In the Beatitudes Christ called His followers to humility, patience, kindness, and grace.  He told them about goodness because their heavenly Father is good; more than that, perfect (Matt. 5:48).  But what if this was not the case?  What if instead of valuing meekness God valued might; instead of virtue, vice?  Sound crazy?  Not to some.

In 1980, philosopher Mortimer Adler came out with a little book entitled How to Think About God: A Guide for the 20th—Century Pagan. He argued that atheism is not an option. Adler made much of the cosmological argument, concluding: “If the cosmos needs an efficient cause of its continuing existence to prevent its annihilation, then that cause must be a supernatural being . . . in other words, the supreme being, or God” (137).

Adler, however, knew that philosophy would only get him so far. He could deduce that God exists—more than that, that God is all-knowing and all-powerful—but he could say no more. Adler put it this way: “There is no rational necessity to think of the supreme being as morally good, as just and merciful, or as benevolently disposed toward the world of men” (157). Yes, Mr. Atheist, there is a God, but whether He cares about you is anybody’s guess.

For all his genius, Adler encapsulated the sentiments of millions today who assent to God’s existence but, in a world mired by the Holocaust, 9/11, and Darfur, feel forced to deny His goodness. “How could a perfect God allow this?” they ask. “He may exist, but I don’t believe He is good.” The reality of evil and sadness in the world is no small challenge to the perfection of God. Nonetheless I, for one, choose to believe; not only in God, but in His goodness.

How can I proclaim the existence and goodness of God in the face of such evil? My answer is the Cross. Two things of monumental import took place when Jesus, God’s own Son, was crucified. First, God displayed divine justice. A judge is good when He convicts a criminal. Likewise, God proved Himself righteous by punishing sin. We are to see Christ’s death as evidence that God hates evil. Second, God displayed divine mercy. After all, the sinless Christ did not deserve death; it is the sinful who deserve punishment—and need mercy. As Shakespeare’s Portia told Shylock, “Though justice be thy plea, consider this/That in the course of justice, none of us/should seek salvation: we do pray for mercy.” Christ offers mercy; He died in place of—as a substitute for—those who believe in Him. How good is that? It is the Gospel.

Sound unreasonable? Mortimer Adler agreed, kind of. By 1990 he concluded that Christianity is both reasonable and mysterious: “Articles of faith are beyond proof. But they are not beyond disproof. We have a logical, consistent faith. In fact, I believe Christianity is the only logical, consistent faith in the world. But there are elements to it that can only be described as mystery.” Well said. Adler chose to believe that God—Father, Son, and Holy Spirit—is good. Whether we agree or disagree, it is worth us asking ourselves, “Why?”

 

© 2005, Aaron Menikoff.

Comments

[Tim Minore]

Very good article. Aaron, do you remember me? Tim Minore from the UO. If you see this I hope you will email me.

Tim