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     ...In Defense of Christianity

Last week, I strongly endorsed What's So Great About
, Dinesh D'Souza's impressive defense of
Christianity against the almost-organized assault by
such "antitheists" as writer Christopher Hitchens.

I heartily reiterate my endorsement.

I have since read portions of Hitchens' new book
God is
Not Great
and watched his debate with theologian
Alister McGrath. Please indulge me in addressing a few
of Hitchens' arguments.
Hitchens unfairly and illogically conflates Christianity with other religions, blaming it not
only for the evils committed in its own name but also for those committed by practitioners
of other religions.

Hitchens' approach is only fair if you accept the modern pluralistic ruse that all religions
are the same, which they aren't since many of their truth claims contradict each other.

Hitchens also blames "religion" for the evils of godless secular systems like Soviet
Communism because they had religious attributes, such as dictators to whom the state
demanded reverence. By identifying secular regimes as religious, Hitchens goes for a
twofer: exempting secularism for the evils of militantly secular states and simultaneously
condemning religion for them. While clever, this is enormously convoluted thinking.

Hitchens claims antitheists "distrust anything that contradicts science or outrages
reason." But doesn't it outrage reason to foist on Christianity the burden of explaining
away evils committed by other religions or secularism, both of which contradict the
exclusive truth claims of Christianity?

Though Christianity should answer for its own evils, antitheists shouldn't be
permitted to grossly exaggerate those evils and grossly understate those
committed by others. And while Hitchens longs for a "new enlightenment,"
where reason and science flourish without the poison of religion, he seems to
forget the abject mayhem ushered in by the unshackled, licentious secular
liberty of the French Jacobins.

Moving on, Hitchens sets up a straw man when he says
it's "contemptible" for people to maintain that their religion
is good in providing comfort to people — for example, in
times of personal loss — even if their religion isn't true. I
know of no Christians who make this argument. To the
contrary, Christianity provides comfort precisely because
it is true and allows a personal relationship with an
eternal, omnibenevolent God.

Hitchens contends the whole concept of
Christ's substitutionary death on the cross is not
only "superstition" but also immoral.

He asks, "How moral is the following? I am told of a human sacrifice that took place two
thousand years ago, without my wishing it and in circumstances so ghastly that, had I
been present and in possession of any influence, I would have been duty-bound to try
and stop it. In consequence of this murder, my own manifold sins are forgiven me, and I
may hope to enjoy everlasting life."

Hitchens rejects that he is responsible for Christ's flogging and crucifixion, in which he
had no say and no part. He rejects that Christ's agony was necessary to compensate for
the sin of Adam, of which he also had no part.

The Original Sin Doctrine has always bothered me a bit, too. But it's hard to deny in light
of the human condition, which only the Biblical worldview accurately describes. This
condition also renders the secular humanist's utopian belief in the perfectibility of man to
be the kind of wishful thinking at which Hitchens' derisively scoffs.
Whether or not you
believe man is condemned for Adam's sins, doesn't the universality of our own
personal sins make the matter moot?

I respectfully suggest that Hitchens is looking at this backward. We are not condemned
for Christ's death but for our own sinfulness. Christ's death and resurrection are not our
condemnation. They are our avenue to deliverance.

In the debate, Hitchens seemed to be saying that the idea of atonement through Christ's
substitutionary death is inconsistent with our accountability for sin. He also seemed to
object to the idea that our salvation depends on whether we "believe" Christ died for us.

Saving faith, however, is not merely intellectual assent to the proposition that Christ died
for you. Rather, it's a full-blown commitment to placing your very life in His hands and
entrusting Him to save you. Saving faith also involves genuine repentance — a
deliberate turning away from your sins in complete humility — and turning toward Christ
for salvation. There's plenty of accountability in sincere contrition.

There is nothing immoral in someone voluntarily sacrificing His life for you —
especially when that someone is the very Giver of life — the Judge of all things.
Nothing could be more moral; nothing could be more loving.

Hitchens apparently believes skepticism is a badge of intelligence and reserved for
nonbelievers, yet many believers have their fair share of it, too. They don't fear it, they
embrace it, as working through it invigorates rather than undermining their faith.

While Hitchens mocks the faith of Christians in "myths," Christians believe their
faith is strongly supported by evidence.
Hitchens wholly ignores that evidence as
well as the great leaps of faith antitheists must take to assume away the limitations of
science and naturalism in explaining man's origins.
Yes, he is the younger
brother of talk radio
legend Rush Limbaugh,
but our GUEST
earned his own
reputation as a
powerful political
commentator and
bestselling author.

David Limbaugh has a
bachelor's degree in
political science and a
law degree from the
University of Missouri.

His books include
Bankrupt: The
Intellectual and Moral
Bankruptcy of Today's
Democratic Party
Persecution: How
Liberals Are Waging
War Against
Absolute Power (a
must-read blockbuster
about the Justice
Department under
President Bill Clinton
and Attorney General
Janet Reno).

David has been
married to his wife,
Lisa, since 1986, and
they have five children.

encourages you to go to
David's Website for more
columns and information.
Christopher Hitchens,
Author of
God Is Not Great