Part of Christopher Hitchens' magic in his essay is misdirection: He would have us ignore ourselves. How do human beings know? If we are, as scientific materialists tell us, nothing more than an accident of ancient chemistry, haphazardly evolved with no thought, no design, no intelligence behind the universe, then how do our minds draw correct conclusions about the origin of things? In Hitchens' article he makes numerous assertions about the way the world began and will end and what God would or would not do, without wondering if it is wonderful that he can know this at all.
Minds evolved to survive on the savannah do not need to invent, much less master, nuclear physics. "I am awesomely, wonderfully made" sings the psalmist. The addition of evolutionary mechanisms to our stock of knowledge makes that declaration more potent, not less.
Evolution tells us that random mutations followed by adaptations to environment account for who we are. If we are adapted to fit an ecological niche, and our minds are as random and limited as our legs, ears and eyes, why can we understand truths about the world? Even more powerfully, where would free will enter this story? Products of heredity and environment do not get free will: No one picks his or her environment or his or her genes, so where do we get this glorious ability to choose?
It is possible that we are determined and all of our conclusions are limited or simple illusions. I cannot argue against the certainty that people are robots. But if you believe that what we know about the world has some relationship to truth, and that we are free agents, then you are driven to the conclusion that materialism may be too simple a conclusion. Perhaps God has something to do with this remarkable pageant.
The improbability of human existence can be seen from two different directions. Hitchens writes that given the ages Earth was without us, the close brush we had with extinction and the universe's constant threat to wipe out life on our planet, we are clearly a wild card in the deck, products of happenstance.
There is another way to view the same set of facts: Given how long the Earth prepared for our appearance, however, (the midrash actually talks about how God set everything like a table for the guest of honor) and the unlikelihood of our being here and surviving, we could equally argue it is clear that we were intended. Once again, what Hitchens writes as conclusive -- we were afterthoughts -- can be seen in a very different light.
Rabbi David Wolpe and Christopher Hitchens will debate religion and faith on Wednesday, Nov. 12, at 7:30 p.m. at the Wilshire Theatre Beverly Hills as part of the Celebration of Jewish Books
Physicist Robert Jastrow famously remarked, "At this moment, it seems as though science will never be able to raise the curtain on the mystery of creation. For the scientist who has lived by his faith in the power of reason, the story ends like a bad dream. He has scaled the mountains of ignorance; he is about to conquer the highest peak; as he pulls himself over the final rock, he is greeted by a band of theologians who have been sitting there for centuries."
Faith is not a cowering born of fear, to be discarded when a vaccine proves more efficacious than a prayer. Two thousand years ago the rabbis taught us that faith from love is more powerful and lasting than faith from fear. They understood the uncertainty of reward and punishment in this world, teaching explicitly that there is no reward for mitzvot in this world (B.T. kidd. 39b).
There are religious people who are credulous and narrow. To set up these straw men is one way of disputing, but there are religious people who both contribute to and learn from the intellectual advances in the world. For we believe that God intends us to learn, to grow, to discover and to create. These things are not contradicted by a tradition that pictures God as a creator; rather creativity is one of the ways of imitateo Dei -- becoming more like God in our conduct in this world.
Hitchens does not mention that people who are religious give more to charity, have more stable lives, are less addicted to drugs and alcohol and form more cohesive communities. None of this proves religion is true, of course. Things can be false and still good for us.
What it suggests, however, is that faith is far more complex than a simple ancient illusion. Only a narrow antagonism assumes religion can be replaced with the Hubble telescope.
Disdain is an ugly quality on either side of the debate. Humility and goodness are a prerequisite if one wants not merely to score points but to touch souls. Belief is not a static illusion to be knocked down at the introduction of a new scientific hypothesis or discovery. Faith is an orientation of soul, a posture toward God's universe that finds expression in many religious traditions. God is not a magic dispenser of favors in the sky but a creator whose presence is a challenge to create goodness and a call to humility.
Those who value religious traditions should value thoughtful opposition, because it forces us to re-examine our own lives. In the end, however, I believe that questions honestly asked lead us back to the Source of all.
David Wolpe is senior rabbi of Sinai Temple.
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