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Atheism Essay, Example Composition Writing on Atheism, Sample Atheism Essays

Essay Example 1: An Essay about Atheism

One day, an atheist was walking through the woods admiring all of creation. He liked the beauty of all the trees, the streams, the mountains, all the creatures he saw and all the birds of the air. Suddenly, from behind him, he heard a rustling sound and turned to see a giant grizzly bear looking right at him. Filled with fear, he began to run. The faster he ran, the faster the bear ran. Finally, looking backward, he tripped and fell and just like that, the bear was upon him. The bear raised his claw, intending to maul the man. In despair, the atheist cried out, “Oh, my God!” Suddenly, a bright light shone down from Heaven and just like that, everything stopped. No more breeze, no more sounds, even the bear was frozen. Suddenly, the voice of the Lord could be heard. God spoke to the man and He said, “All of your life, you have denied me and rejected me, and now, only in your moment of despair, do you call my name, expecting me to save you.” The man replied, “Lord, I’m not worthy of being saved, but can you at least make a Christian out of the bear?” Suddenly, the bear folded his paws and began to pray, “Lord, thank you for this meal which I am about to receive!”

How many of us are like this man, calling upon God only in our moments of despair? You’ve heard the expression, “When you get to the end of your rope tie a knot and hang on.” Now, is it before or after we tie the knot that we call upon God and acknowledge our sin before Him and humbly beg forgiveness? I think the sad truth is that we all feel we’re capable of handling whatever life has to throw at us on our own, without help from anyone or anything. The fact is that there’s a certain amount of pride and also a sense of accomplishment when we’re able to do something on our own to get ourselves out of a less than ideal situation.

Have you ever considered this thought: It’s a good thing we’re not capable of saving ourselves from eternal damnation because by doing so, we’d only serve to glorify ourselves in the process and not our Maker? If we could save ourselves then we’d have absolutely no need of God anymore. Nor would we even feel it worthwhile to pursue a relationship with His Son, Jesus Christ or to tell others about His amazing free gift of salvation that is found only through belief in Him? I believe it’s by God’s divine plan that we’re dependent on Him for our salvation. In fact, we’re really dependent on Him for much more than that, aren’t we?

How many of us have ever been able to cause it to rain, for example? Or cause our crops to grow or our heart to beat or our lungs to breathe? Who among us chose to be born or chose our parents or our skin color or what nationality we’d be? You see, when you think of life in these terms, you begin to realize that we really have very little say in our own existence and in the circumstances surrounding who we really are. There’s someone much bigger than all of us combined who’s really in control of it all and personally, I’m very glad for that because quite frankly, I don’t want that responsibility.

One of the things that Christianity has taught me over the years is the principle of relationships and how vitally important they are for us. Relationships give meaning and purpose to our lives and help to determine our place within the body of believers. The first 2 commandments drive home the point of relationships. In Matthew 22, when an expert in the law sought to test Jesus, he asked Him which commandment was the greatest. Jesus replied, “Love the Lord your God with all your heart and with all your soul and with all your mind. This is the first and greatest commandment. And the second is like it: Love your neighbor as yourself.” He even went so far as to say that, “All the Law and the Prophets hang on these two commandments.” You see, all that we are can be traced back to the relationships we have, both with our God and with each other. These are relationships built on love and are the most enduring of any we’ll ever have.

I’m sure you’ll agree that there is much that divides us, both as a body of believers and as a nation and the Christian community is not immune to this division. But no matter what our opinion is on a given topic, we must be the ones in the world to continue to work for peace, to seek the common ground and to discern what the truth is and make sure we all know it, understand it and embrace it. We must make unity within the body of believers a top priority and seek ways to always continue to grow together in Christ. We simply can’t afford to get to the point, like the atheist, when we’re flat on our backs, about to be devoured and calling out to God for the first time after a lifetime of ignoring Him and doing things our own way. The Christian life has so much more to offer us.

Essay Example 2: The Atheist

The atheist does not believe there is a God or eternal life. I assume then that they believe life is simply over when you die. You cease to exist. An intellectual argument can be made here that it makes more sense to believe than not to. If you believe that God is real and you live your life accordingly, doing good for others and for yourself, and it turns out you are right you will enter into eternal life, which is good beyond description. If it turns out you are wrong than your existence will end as the atheist, only you will have lived a good and rewarding life. On the other hand if you do not believe in God and live accordingly and it turns out you were wrong then you will spend eternity in a place called the lake of fire. Not so good.

Is this sufficient justification for belief in God? Unfortunately not, as it does not constitute a true belief, but one based on personal convenience. It lacks any real hope.

Why should you hope for something that you cannot see or prove exists. Hope that can be seen is not hope. If you could see it and prove that it exists, you would not need to hope for it (Rom.8: 24). You would already have it. But if we hope for what we do not see, then we eagerly wait for it. How should we hope for eternal life? Should we hope actively, pursuing it every day or should we just passively hope, sitting back and living our lives the same as if we had no hope. How can we actively pursue what we hope for if we cannot yet see it? How do we put “legs” to our hope so to speak. The word we use to describe this process is faith. Faith it turns out is the substance or substantiation of the things we hope for (Heb.11: 1) When we do things as if what we are hoping for is definitely going to come, these actions are called faith. Faith is not an intangible like hope but it is always tangible and can be seen (Luke5: 20). When we live our lives doing things as if what we are hoping for but can not yet see, will come, then it is said that we are living our life by faith.

Essay Example 3: Atheism and Christianity

There is no mistaking the presence of unique challenges to the life and mindset of the modern day Christian. Our secularist, privatized, consumerist worldview has wielded a religion (indeed many religions) that has little or nothing to do with life itself. Coupled with secularism's privatizing of religion from the public realm, consumerism's pull creates a context whereby the choice of belief is not only a personal matter, but a matter entirely divorced from the history and communities that inform these beliefs. As David Wells notes, "God has been evacuated from the center of our collective life, pushed to the edges of our public square to become an irrelevance to how our world does its business. Marxism rested on a theoretical atheism; our secularized world rests on a practical atheism in the public domain, though one that coexists with private religiosity." This chasm between public and private, sacred and secular, forces a theology whereby God is largely absent, unknown in the public arena, and silent unless spoken to.

Meanwhile, in conjunction with our evacuation of God and subsequent practical atheism, we live within an understanding of unbounded freedom to pursue and consume whatsoever we will. While we may recognize secularism for what it is, Wells warns: "We do not recognize the corrupting power of our affluence for what it is.... We consider our abundance as essentially harmless and, what is just as important, we have come to need it. The extraordinary and dazzling benefits of our modernized world, benefits that are now indispensable to our way of life, hide the values which accompany them, values which have the power to wrench around our lives in very damaging ways." Our sheer appetites, which we readily appease as if angry gods bring us to the conclusion that we ourselves are the center of collective life, echoing the call of secularism that God is where God belongs--in quiet, private corners. Even in the church, this outlook is often practically lived if not publicly admitted.

Yet, this dichotomy that is now readily accepted between matters of private faith and public life belies a betrayal of the very identity the Christian sets forth. The hope within us is not something we are able to keep private--for if the very public act of Christ's resurrection from the dead was not real, then the very faith our culture would have us keep in private is futile. The events of Christ's life, death, and resurrection, and the faith that upholds them, do not allow for the dichotomies of public and private, spiritual and physical, sacred and secular. The call of Christ is one that encompasses every possible realm, thus making "private faith" an unintelligible distinction.

Nonetheless, while the challenges of practical atheism may indeed be the outworking of a unique cultural moment, it is hardly a new way of life. Though the causes and contexts are certainly different, our current cultural mood is in some ways comparable to the scene Paul discovered in Athens. Standing before these men and women, Paul gently bid them to see their philosophy amounted to little more than practical atheism. Where there was belief that amounted to very little, where gods were acknowledged but unknown, and worship was offered in ritual, fear, and apathy, Paul set before them the God who is there, the God who is known. While the cultural challenges before us are intricate and unyielding, and we will try and fail and try again to clear away the obstacles that prevent our neighbor from seeing Christ, one of the clearest apologetics we can offer is that of a life touched by the God who is there. If atheism is intellectually implausible, practical atheism is unlivable when it is placed beside the one who is known.

Thus we might be encouraged, for regardless of the risks and opportunities that fill the world around us, so it is filled of the unfailing love of a present God. And it is this reality that despite ourselves or our obstacles compels the blind to see. On such matters of the Spirit, 18th-century preacher Jonathan Edwards once noted, "Though great use may be made of external arguments...for they may be greatly serviceable to awaken unbelievers, and bring them to serious consideration and to confirm the faith of true saints... There is no spiritual conviction...but what arises from an apprehension of the spiritual beauty and glory of divine things. And such a direct apprehension is a gift mediated only by the Holy Spirit of God." In our pluralistic, privatized, and practically atheistic culture this Spirit indeed continues to move

Essay Example 4: The Problem with Atheism

It may surprise many people that God has a lot to say about atheism. Throughout its pages, the Bible affirms again and again one fundamental truth: atheism as a condition results from a deliberate choice of the heart, rather than from purported loyalty to open-minded intellectual inquiry.

The atheist confines his debate to a limited arena, creating a whole world, as it were, in a sandbox. In that sandbox he claims to be a lover of truth, refusing to believe anything that has not been satisfactorily proven. There is no evidence that God exists, he says, and so there is no reason to believe in Him—any more than there is a reason to believe in fairies or leprechauns. On the other hand, there are plenty of reasons not to believe in a God who is all-powerful and totally benevolent. Evil exists, for one thing, and how could such a God permit it to continue and still remain true to His nature? God is silent, for another thing, and a simple test will prove it. The atheist invites God to strike him dead instantly, or to turn a tabletop into a cloud of purple smoke, within say, the next 60 seconds. Seeing no response, he congratulates himself on finding “proof” of his assertion.

As a precondition for believing in God, the atheist demands a comprehensive explanation for a God-created world. He insists that Christians provide a system that answers all his objections. Again and again he says, “If God is real, He owes me an explanation.” God must answer for allowing evil and suffering in the world. God must answer for allowing death, war, hunger, and disease. He has made a world with misery in it, and He cannot be both good and omnipotent, or He would long since have done something to change it.

Confident within this world of his own making, the atheist scoffs at God and those who trust in Him. He dismisses belief in God as superstition, the folly of the cowardly and weak-minded—people who are too afraid or too simple to cast off their fear of the Almighty. But in his heart he has deliberately chosen to deny the possibility of a very real world outside the safe sandbox of his own mind. And, like it or not, that world does intersect with his artificial world. He can deny its existence, but if he persists, it will forcibly intrude upon him at an unforeseen time.

Sooner or later, a gust of wind from that outside world will sweep in and crumble his arguments, like so many sand castles. In its wake will be the soft voice of God, whispering these words:

The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse. (Romans 1)

In these verses God explains a fundamental truth: that He has made the grains of sand, the people of the earth, and the stars that outnumber them all. Though He is invisible, His existence is obvious to all people, because they can see His creation. He indicts mankind for abandoning the knowledge of Him, and for suppressing the truth about Him by their evil behavior.

For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. (Romans 1)

The world outside the sandbox is the real world, which God has made and which He rules. In that world, man must answer to God, not the other way around. God will call each person to answer for every evil thought, every evil word, and every evil deed. He will judge the attitudes of each person’s innermost being. That judgment will be so intense, like fire, that no man will be able to stand on his own. God will show that He has no tolerance for evil, but that He allowed it for a time out of kindness, in the hope that each person would turn away from it and decide to follow Him—without being forced to do so.1

Would we dare suggest then that it is God’s fault that evil is in the world? God will show us what we did to promote evil in the short life we had on earth, and He will destroy that evil work—and us too, if we have failed to turn away from it.

Atheism is a spiritual condition, a “darkening of the heart,” which results from a moral choice to reject the truth, its Author, and the accountability He demands. The moral choice and the result (denial of God) always go hand in hand, as the Bible says in Psalm 14: “The fool says in his heart, ‘There is no God.’”2 (The Hebrew word for “fool” denotes one who is morally deficient.)

The atheist’s arguments may make perfect sense to him, but they are nonetheless spurious and deceptive. God calls him to make a second choice of the heart, a choice to step outside the sandbox and into a life with Him.



Essays About Atheism

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