Skip to main content

A Confused Faith

Ed Miliband, the atheist leader of the UK's Labour Party made an interesting statement yesterday about his "faith" :
When I was twelve years old, I met a South African friend of my parents, her name was Ruth First. The image I remember is of somebody vivacious, full of life, full of laughter. And then I remember a few months later coming down to breakfast and seeing my mum in tears because Ruth First had been murdered by a letter bomb from the South African secret police. Murdered for being part of the anti-apartheid movement. Now I didn’t understand the ins and outs of it, but I was shocked. I was angry I knew that wasn’t the way the world was meant to be. I knew I had a duty to do something about it. It is this upbringing that has made me who I am. A person of faith, not a religious faith but a faith nonetheless. A faith, I believe, many religious people would recognise. So here is my faith. I believe we have a duty to leave the world a better place than we found it. I believe we cannot shrug our shoulders at injustice, and just say that’s the way the world is. And I believe that we can overcome any odds if we come together as people.
To his credit Mr Miliband's confession that he lives by faith is welcome. If only because all men live by faith, the only difference is when it is real or false. His faith lies in man of which the worship politics is one of the more overt expressions. A bit like the men who built the Tower of Babel, he declares, "we can overcome any odds if we come together as people". Eh, well not quite any odds because there's a monster in the room called "deprave human nature". But we are side tracking. The main point I want to make is that one would have thought that for a man who raises his fist against God so publicly, he would have a better grounding for his anti-God stance. In fact what we find in his statement are too many profound inconsistencies about his faith.

Mr Miliband says that when Ruth First was murdered, he was angry and "knew that wasn’t the way the world was meant to be". As a 12 year old he knew something is not quite right in the world. No one needed to tell him that. The only question is how does he explain this as an atheist? What exactly was the world meant to be from an atheistic position?  Mr Miliband is talking about purpose and design and yet he does not believe in a Designer.  Not satisfied with that inconsistency, he goes on to say that his faith is one "religious people would recognise". A faith that preaches a "duty to leave the world a better place than we found it". But who confers this duty on us, if God does not exist? All atheists agree that to have objective moral values there must be a moral law giver. Mr Miliband wants objective morality without the Giver. He makes much of injustice in Britain, but on what moral basis? When he says "we cannot shrug our shoulders at injustice, and just say that’s the way the world is", he appears to reject Darwinian naturalism! He does not think injustice is part of the evolutionary process. He believes that the quest for justice and fair play are externally given to us. There's nothing "natural" about suffering and therefore it is right and proper that we positive shape our future. We are not a mere product of chance. All of these things he seems to implicit hold onto are opposed to his atheistic beliefs. 

Since Mr Miliband asked people to know the real him. We are left with some difficult questions. Either Mr Miliband is very genuinely confused about what he thinks on these issues or he is lying to public about what he really thinks. The options do not look very attractive. 

Comments

Popular posts from this blog

The Shame of Worldly Joy

Only a Christian can be joyful and wise at the same time, because all other people either rejoice about things that they should be ashamed of (Philippians 3:19) or things that will disappear. A Christian is not ashamed of his joy, because he is not joyful about something shameful. That is why the Apostle Paul in [2 Corinthians 1:12] defends his joy. He says, I don’t care if everyone knows what makes me happy, because it is the ‘testimony of my conscience.’ He means, let other people can be happy about base pleasures that they are afraid to admit; let other people rejoice in riches, fame, or popularity; they can be happy about whatever they want, but my joy is different. ‘I rejoice because of my conscience.’ A Christian has a happiness that he can stand by and prove. No one else can do that. They will feel embarrassed and guilty if their happiness is found in something that is outside of themselves. They cannot say, ‘this is what makes me happy’. But a Christian has the approval of his ...

Incarnation and Modernity

[The Bible] resituate modernity's prejudices within a wider context from which they were originally wrenched, showing them to be reductive heresies of a more complex biblical reality. So whereas modernity privileges an unchanging a-historicity, in the incarnation God enters history at a particular moment to gather a people to be with him not in a Greck eternity of unchanging timelessness, but in a biblical eternity of never-ending and ever-renewed intimacy and relational richness. Whereas modernity subordinates the particular to the universal, the Bible perfectly marries the universal "image of the invisible God" together with a particular first-century Palestinian Jewish man. Whereas modernity seeks the abstract over the material and finds itself painfully akimbo between the twin idols of materialism and immaterialism, in the same gesture the incarnate Christ validates material reality and prevents his followers from ever worshipping it. Finally, whereas modernity secks ...

Pride vs Humility

Spiritual pride tends to speak of other persons’ sins with bitterness or with laughter and an air of contempt. But pure Christian humility rather tends either to be silent about these problems or to speak of them with grief and pity. Spiritual pride is very apt to suspect others, but a humble Christian is most guarded about himself. He is as suspicious of nothing in the world as he is of his own heart. The proud person is apt to find fault with other believers, that they are low in grace, and to be quick to note their deficiencies. But the humble Christian has so much to do at home and sees so much evil in his own heart and is so concerned about it that he is not apt to be very busy with other hearts. He is apt to esteem others better than himself. JONATHAN EDWARDS  (Source: The Works of Jonathan Edward’s, Volume 1)