User:Craig zimmerman/Dystheism

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Dystheism is the belief that there is a God that does exist and that this God is evil, or at best not wholly good. It is contrasted with eutheism, which is the belief that God exists and is good.

Origin of Terms[edit]

Eutheism and dystheism are terms apparently coined by University of Texas at Austin philosophy professor Robert C. Koons. Koons defined these terms in a lecture he gave in 1998, stating that "eutheism is the thesis that God exists and is wholly good," while "dystheism is the thesis that God exists but is not wholly good." Before this, there was no established term for belief that God existed and was not good, although the word "misotheism" (meaning "hatred of God") had been included in the dictionary as early as 1913, and the word "maltheistic" had been used in a number of online discussion groups, as well as among designers and players of role-playing games to describe a constructed world with a malevolent deity.[1]

Dystheistic speculation arises from consideration of the problem of evil—the question of why an omnipotent, omniscient, and supposedly omnibenevolent God would allow evil to exist in the world. Koons notes that this is only a theological problem for a eutheist, since a dystheist would not find the existence of evil (or God's authorship of it) to be an obstacle to theistic belief. In fact, the dystheistic option would be a consistent non-contradictory response to the problem of evil. Thus Koons concludes that the problem of theodicy—explaining how God can be good despite the apparent contradiction presented in the problem of evil—does not pose a challenge to all possible forms of theism (i.e., that the problem of evil does not present a contradiction to someone who would believe that God exists but that he is not necessarily good).

Where Are the Dystheists?[edit]

Koons viewed dystheism as largely a hypothetical position which has not found historical defenders. Even those who bring up the position from a scholarly theological perspective do not overtly advocate it. (Koons himself identifies as a Lutheran.) While a number of people have voiced dystheistic opinions, few if any have applied that label (or any label) to those opinions.

A possible reason for the apparent rarity of real world dystheists is that theists who define God as both omnipotent and omniscient usually view God as the sole authoritative arbiter of moral law, claiming that his actions and prescriptions are by definition good. This view stems from the divine command theory, an approach to morality arising from accepting the second horn of the Euthyphro Dilemma, basically claiming that what God says is good is good, because he says it is, because he's God. The circularity of this notion has caused divine command theory to fall into disfavor, surviving from a theological perspective only in radically modified forms that many modern theologians find unsatisfying. This notion does, however, form the basis of the beliefs eutheists have about God and his nature.

Another possible reason for the apparent rarity of real world dystheists is that no word until now has been adequately catalogued or registered within academic circles to denote this belief or its adherents, even though there have been numerous examples of the sentiment throughout history. As Bernard Schweitzer wrote, "Strange enough, though, that the English vocabulary seems to lack a suitable word for outright hatred of God... [even though] history records a number of outspoken misotheists."[2]

Historical and Literary Examples[edit]

While eutheism describes the orthodox belief of all or nearly all monotheistic religions, beliefs that might be termed "dystheistic" have nevertheless frequently been expressed in various cultures, often manifesting themselves in art and literature. While labels like "dystheistic", "misotheistic", or "maltheistic" may not have been used explicitly to describe moral criticism directed against God, these terms could be applied to many historical and literary examples:

  • The trickster gods that play a part in many polytheistic belief systems certainly have a dystheistic nature. One example is Eshu, a trickster God from Yoruba mythology who deliberately fostered violence between groups of people for his own amusement, saying that "causing strife is my greatest joy." But polytheism in general involves multiple deities that have good and evil aspects (some having both).
  • The early Gnostics believed that the God worshipped by Jews and Christians was really a demiurge that stood between us and some greater, more truly benevolent real God. The Gnostic Gospels were suppressed for many years by the established church. (Strictly speaking, the Gnostics believed that a good God existed beyond the demiurge, and that the demiurge was not God, therefore it's stretching the truth to call them dystheists.) Similarly, Marcionites held beliefs deemed maltheistic in nature, depicting the Old Testament God as a wrathful, genocidal, malicious demiurge.
  • John Milton's Paradise Lost is often cited as an apology of Satan's rebellion against a despotic God, suggesting that if God's supremacy is only justified by brute force, then Satan was justified in rebelling against God's tyranny.
  • Critics of Calvin's doctrines of predestination frequently argued that Calvin's doctrines did not successfully avoid describing God as "the author of evil."
  • Thomas Paine wrote in "The Age of Reason" that "whenever we read the obscene stories, the voluptuous debaucheries, the cruel and torturous executions, the unrelenting vindictiveness, with which more than half the Bible is filled, it would be more consistent that we called it the word of a demon than the word of God." But Paine's perspective was a deistic one, critical more of common beliefs about God than of God himself.
  • Algernon Swinburne, a controversial poet in Victorian era England, wrote in his epic poem Atalanta in Calydon:

    "Who turns the large limbs to a little flame
      And binds the great sea with a little sand;
    Who makes desire, and slays desire with shame;
      Who shakes the heaven as ashes in his hand;
    Who, seeing the light and shadow for the same,
      Bids day waste night as fire devours a brand,
    Smites without sword, and scourges without rod;
      The supreme evil, God.

    Yea, with thine hate, O God, thou hast covered us,
      One saith, and hidden our eyes away from sight."

  • Ivan Karamazov in Fyodor Dostoyevsky's 1879 The Brothers Karamazov articulates what might be termed a dystheistic rejection of God. (Koons covered this in the lecture immediately following the one referenced above.)
  • Author Rebecca West wrote in an early essay called "The New God" (written in 1917):

    "It was his [God's] will that certain passions should be as strong and natural in man as the desire to breathe, and it was his teaching that [those passions] should be cut out as some Eastern tyrant might order the excision of a subject's heart and lungs."

  • The characters in several of Tennessee Williams' plays express dystheistic attitudes, including the Rev. T. Lawrence Shannon in The Night of the Iguana:

    "All your Western theologies, the whole mythology of them, are based on the concept of God as a senile delinquent and, by God, I will not and cannot continue to conduct services in praise and worship of this, this... this... yeah, this angry, petulant old man."

  • In Jewish author Elie Wiesel's play, The Trial of God,[3] the survivors of a pogrom, in which most of the inhabitants of a 17th-century Jewish village were massacred, put God on trial for his cruelty and indifference to their misery. The play is based on an actual trial Wiesel participated in that was conducted by inmates of the Auschwitz concentration camp during the Nazi holocaust, but it also references a number of other incidents in Jewish history including a similar trial conducted by the Hasidic Rabbi Levi Yosef Yitzhak of Berdichev.

    "Men and women are being beaten, tortured and killed. True, they are victims of men. But the killers kill in God's name. Not all? True, but let one killer kill for God's glory, and God is guilty. Every person who suffers or causes suffering, every woman who is raped, every child who is tormented implicates Him. What, you need more? A hundred or a thousand? Listen, either he is responsible or he is not. If he is, let's judge him. If he is not, let him stop judging us."

  • Much of post-Holocaust theology, especially in Judaic theological circles, is devoted to a rethinking of God's goodness. Examples include the work of David R. Blumenthal (author of Facing the Abusing God[4]) and John K. Roth (whose essay "A Theology of Protest" is included in Robert Sutherland's book Putting God on Trial[5]) This idea is echoed in writings from other religions, including the writings of D. Z. Phillips[6], as well as the modern fiction of Salman Rushdie and Anne Provoost[7].
  • Dystheistic sentiment has also made its way into popular music, evincing itself in controversial songs like "Dear God" by the band XTC (later covered by Sarah McLachlan) and "Blasphemous Rumours" by Depeche Mode, which tells the story of a teenage girl who attempted suicide, survived, and turned her life over to God, only to be hit by a car, wind up on life support, and eventually die:

    "I don't want to start any blasphemous rumours but I think that God's got a sick sense of humour, and when I die I expect to find him laughing."

    The output of songwriter/composer Randy Newman also includes several songs expressing dystheistic sentiment, including the ironic "He Gives Us All His Love" and the more overtly maltheistic "God's Song (That's Why I Love Mankind)", both from his acclaimed 1972 album Sail Away. In the latter song, Newman bemoans the futility of dealing with a God whose attitude towards humanity is one of contempt and cruelty.

Vocabulary[edit]

Historically speaking, no one term has been consistently applied to the dystheistic viewpoint. Usage of the word dystheism seems to be limited to Koons' lecture, but it appears to be the only example at all of a word used in an academic context to describe this phenomenon. (Whether or not Koons coined this term himself is difficult to prove or disprove, but no prior usage of the word has been found.) Other words have been used to describe this viewpoint:

  • Antitheism is direct opposition to theism. As such, it is generally manifested more as an opposition to belief in a God (to theism per se) than as opposition to God himself, making it more associated with antireligion. Some (particularly religious extremists) might equate any form of antitheism (or even atheism) to an overt opposition to God, since these beliefs run contrary to the idea of making devotion to God the highest priority in life.
  • Misotheism is defined as "hatred of God". Strictly speaking, the term connotes an attitude towards God (one of hatred) rather than making a statement about God's nature. Evil people, for example, might hate a good God for thwarting them in their evil pursuits. Likewise, good people might hate an evil God.
  • Maltheism is another name that has been given to the belief that God is evil. The word is sometimes misconstrued to represent a justification for evil (a belief that God is evil and that thus we should be evil, too). But general usage of the term indicates precisely the opposite—that it represents a belief that God is evil and that thus we should not follow or worship him, advocating rebellion against him because his supremacy is justified only by brute force (might makes right) and not by any valid claim to ultimate goodness (cf. Satanism).

External Links[edit]

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Literary[edit]

Popular Culture[edit]

Online/Blogosphere[edit]

See also[edit]

References[edit]

  1. ^ Naylor, Janet (1994). GURPS Religion. Austin, TX: Steve Jackson Games, 1994. p. 176. ISBN 1-55634-202-0. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
  2. ^ Schweitzer, Bernard (2002). Rebecca West: Heroism, Rebellion, and the Female Epic. Westport, CT: Greenwood Press, 2002. p. 184. ISBN 0-31332-360-7. (Schweitzer claims to have coined the word "misotheism" himself in this book, but the word seems to have originated with Thomas de Quincey (1785-1859) in his essay "On Christianity As An Organ of Political Movement".)
  3. ^ Wiesel, Elie (1979). The Trial of God. New York, NY: Random House, 1979. p. 208. ISBN 0-80521-053-9.
  4. ^ Blumenthal, David R. (1993). Facing the Abusing God: A Theology of Protest. Louisville, KY: Westminster John Knox Press, 1993. p. 348. ISBN 0-66425-464-0.
  5. ^ Sutherland, Robert (2006). Putting God on Trial: The Biblical Book of Job. Victoria, BC: Trafford Publishing, 2006. p. 226. ISBN 1-41201-847-1.
  6. ^ Phillips, D. Z. (2005). The Problem of Evil and The Problem of God. Minneapolis, MN: Augsburg Fortress, 2005. p. 280. ISBN 0-80063-775-5.
  7. ^ Provoost, Anne (2004). In the Shadow of the Ark. Minneapolis, MN: Arthur A. Levine, 2004. p. 384. ISBN 0-43944-234-6.

Category:Theology

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