CASE FOR HOLDING THAT DEVOTEES OF GOD ONLY PRETEND TO BE SELFLESS AND SACRIFICING
The Bible teaches that we are psychological egoists and naturally selfish until
the Lord gives us a new birth that frees us from all that. Emil Brunner wrote,
”One is compelled to say that, there is no one wholly good - there is a flaw in
each person of which one must say, there he fails. But most people are
in-between, a little more inclined to good, or a little more inclined to evil,
according to their natures. This view of the matter is quite correct, it is
indeed necessary. But the Bible speaks differently. “There is none that doeth
good, no, not one.” “For all have sinned”. In that passage Paul does not imply
that even the best have somewhere some little evil flaw. On the other hand,
“all” means that fundamentally all are in the same condition, namely bad. For “a
sinner” does not signify that there is something bad in him, as a splendid apple
may have a little bad speck that cane be removed with a twist of the paring
knife, so that you can scarcely see that anything has been cut out. No, by a
sinner the Bible means “bad at heart”, infected with evil at the core. “All are
sinners” does not mean that even the best are not quite saints. It means rather
that the difference between so-called good and so-called bad no longer comes
into consideration.” How is this view to be reconciled with what we first
characterised as correct? That is not hard to say. We have spoken of what holds
true among men, and there it is true so far as human affairs go. But before God
the matter is otherwise. Sin is a depravity that has laid hold on us all. It is
a radical perversion from God, disloyalty to the Creator who has given us so
much and remains so loyal, an insulting alienation from Him, in which all of us,
without exception, have shared” (page 41,42, Our Faith, SCM Limited, London,
1956).
Many dispute the assertion that we are all self-centred and only help others
when it benefits us in some way or fulfils us. I don't think they would dispute
that the Bible teaches that we are certainly self-centred when it comes to God.
They would agree then that we are selfish with God but kind with others at least
sometimes. They believe in Religious Psychological Egoism.
Do you do good because it is good or because you want to help? There is a
difference. Doing it because it is good implies you do because it fits your
abstract idea of good. Doing it because you want to help is about the person.
The two kinds of good are different. It is similar to the religious complaint
that many people make idols of the truths about God but never really connect to
him. They adore the truths and do not have a relationship with God. Same
principle - the difference between good the abstract and good the good. Doing it
because you want to help is an atheistic or humanistic value. It implies that
God is irrelevant and that bringing God into it is bringing in clutter.
The Christian faith is clear that this rejection of God is grossly evil and
sinful. Jesus said we must love God wholly and totally and that this is the main
commandment. Jesus said that failing to do this means you are selfish. You deny
God his rights by putting yourself on the divine throne. You are not allowed to
intend to help people but to benefit the principle of good. This may benefit
people but it is not what it is all about.
Does doing good because it is good imply you are being an egoist? What is good?
To do good because it is good is to do it because of an abstract principle. As
we have seen, that excludes doing it not because it is good but because it helps
a person. It is therefore selfish.
To judge what is good is always egoistic for you must put what you know or think
you know first. Therefore when you do good you are always being an egoist.
We never put anybody first. We always put our beliefs first. Suppose I help you.
I have to believe I am not dreaming. I have to believe you are a person just
like me and not some mirage or robot made of flesh that doesn’t know its alive
at all but just acts alive. I have to believe that I have an idea of how to help
you.
Sin according to believers is the root of all evil and suffering. So they say we
should never be happy about sin or unconcerned about it. We should hate it. Hate
is not the opposite of love for indifference is. To hate sin is to love it a bit
and a sin in itself. You have to love something or somebody enough to hate them.
Hate is considered selfish. If so then even hating sin is selfish. Not caring
about sin is also selfish - indifference is embraced and endorsed for the sake
of a cushy peace. Egoism is verified.
If virtue is its own reward you will never know if your motive was unselfish or
how unselfish. Then it should be assumed that you are selfish then. We don’t
assume people who are paid for their good work are altruists. So if a person may
get a reward from God or think they will then assume that they are selfish.
The proper attitude is that when you help another, that it is great to be able
to help them and be the kind of person that helps. This is the translation of
what “virtue is its own reward” means. Belief in God is a block to the proper
attitude.
Which one of the following is self-centred and is motivated about helping you
and not others?
1 I want to give to feed the hungry. Many people would say this is selflessness.
2 I want to please myself by giving to feed the hungry. Everybody would agree
that this is not selflessness so it must be selfishness. Selfishness can look
like compassion and kindness. In this case, you help not because of the hungry
people but because you want to please yourself.
2 would be better than 1 for it is more encouraging. It makes helping others its
own reward.
When somebody is in danger, your helping them is more important than your motive
for helping them. The Christian obsession with motives is actually selfish. It
says, “My spiritual development and what is in my heart is more important than
helping others.” Christians say they do not teach that if you have an improper
or bad motive for helping somebody that you should refrain from helping them.
They say that not helping would make you a worse person not a better one. This
is incoherent. If the heart comes first then it follows that hypothetically
speaking at least, it is better not to help if your motive is bad.
Having good motives do not stop you being a bad person. Jack the Ripper may have
had good motives in murdering prostitutes ie, to rid the street of women who
were spreading killer venereal disease, women who were probably better of dead
and gratifying an emotional need he couldn’t control but he was still bad.
The problem of good is: is this action good because God or the law or my boss or
my conscience says it is good or is it good in itself? This problem comes up
whether you believe in God or not. Religion says that evil is really just good
that is in the wrong place. The knife is good but used incorrectly by the person
who stabs you. Thus it follows that you are supposed to simply see good and then
work out if it implies a God instead of working out that there is a God and then
working out if good exists. We do see good as a brute fact and so we are
naturally selfish in the eyes of God and towards God.
If a banker takes a big bonus we do not consider them to be altruistic in doing
so. The bonus is a temporary reward for the bankers cannot take it with them
when they die. Why then should we consider people who believe that God is
watching them do good and will reward them as altruistic? In fact they are more
suspect than the bankers. Jesus said that if you do good when you want others to
see it then you are selfish and deserve no reward from God. Same idea!
From a humanistic or atheist point of view, looking after your father to get his
money is fine if you performed your role as carer very well. They argue this on
the basis that the result is more important than the motive.
Selfish does not necessarily mean bad. It doesn’t matter if you are selfish or
not. What matters is being good.
Altruism is selfish and unworkable for it demands that others disregard their
own needs for others.
Not letting others be altruistic must be a sin if altruism is good and holy.
Thus you should let others carry you about and act like slaves towards you. This
is not selfish as long as it is motivated by your concern for their spiritual
and altruistic development and evolution.
Can’t choose altruism - therefore your selfishness counts as altruism
The fact that I would not go to the horrific torment for all eternity if God
asked me so that two other people could be spared it shows that I am mainly
selfish. Some think they might be able to do it. But it is easy to kid yourself
when you know that it isn’t going to happen. Indeed it is mockery to do it.
Also, when you are that selfish that you would send others to everlasting
torment how can you expect people to trust you when you say you do not wish that
sinners will suffer in Hell forever?
Adults tend to believe that the worse the damage done the more responsible the
person behind it was. For example, if you bump your car into another car it’s a
mistake but if you cause a pile-up and people end up in hospital you are
responsible and indeed blameworthy.
If I see a house on fire and decide to run in and save a person trapped inside
at grave risk to my own life and well-being am I altruistic? Suppose I have a
gene that is making me prepared to run in. If I run in I am doing the wrong
thing. I should be trying to live so that I can procreate and make a new
generation that may carry the gene or pass it own to countless generations.
The Church says that being selfish is bad. The Church advocates self-sacrifice.
If it is famine time and I give my last loaf away to a beggar, I am selfish if I
do this to gratify my desire to help. It is the desire not the beggar I care
about. People who believe that everybody is an egoist say that we all help just
to gratify our wish to help.
Society holds that an action is good if the main motivation is unselfish. It
says that you can have a mixture of motives for what you do some of which will
be selfish and some of which will be unselfish.
This is arbitrary. If a motive is bad it is bad. The quantity makes no
difference. If it does then you have to say that is okay to steal small amounts
from your friend all the time. Suppose your main motive is to help another
person. Suppose you have a lesser motive to maybe get that person into bed and
exploit her or him. Then why should it matter that you want to help the person
more than exploit the person? Wanting to help does not make to right to want to
exploit the person.
The Catholic Church corrupts people. It is so difficult to be really sure that
your actions were altruistic. It is difficult enough to be altruistic as it is
without the Church coming along with doctrines about rewards in the afterlife.
The carrot of heavenly rewards makes Catholics develop a selfish attachment to
their faith. That is why when the faith is disproven before a priest the priest
will still support the Church and teach the faith.
It is true that the believers could be doing good out of selflessness assuming
selflessness really is possible. But their goodness should be more suspect than
that of the atheist who expects no reward in the afterlife or much of a reward
in this life. As self-centredness is more natural to us than selflessness it
would be clear we should assume there is an ulterior motive when Catholics help
us. Atheists who believe that there is no God to give them a reward for
philanthropic actions are entitled to be considered to be more selfless than
believers in God. We all know that we can believe we are doing something
completely unselfish when there is actually a selfish motive behind it all. It
can be so difficult to discern. Believing God will reward us makes it harder to.
The motives of believers should be suspected more than the motives of
unbelievers.
If virtue is its own reward then there is no need for a God to reward right and
wrong and there is no need to look for it.
Virtue, according to the sages, is its own reward. Further
rewards then are unnecessary. People are to do good because it is
good and so rewards would be an insult. Rewards would be necessarily
inferior to the reward that is virtue so there would be no point in
giving them. When people put the desire for rewards out of their
minds the rewards are not rewards for they mean nothing to them.
They do not want the praise and thanks of others but for others to
copy their example and do their best. They would be offended to be
praised.
If by reward you mean some kind of joy then that doesn't fit Jesus
who said that virtue brings a cross and persecution. If virtue does
not promise good feelings or necessarily open the door to them at
least then it is in no sense its own reward. It is not a potential
reward. If there is a God then one day virtue will be its own
reward. This shows how the atheist or one who does not believe a
reward is waiting for you even if you cannot get your hands on it is
potentially the best person when they do good works.
All religious activity is egoism. Psychological egoism is disputed. But when
people undertake religious functions such as prayer or good deeds for God and
develop what they call their faith that is always egoism. We know RELIGIOUS
Psychological Egoism is true.
The apostle wrote that he and his cronies never looked for any special honour
from the people even though they could because they were apostles of Christ (1
Thessalonians .) This is saying that they have a right to special honour.
We all choose the jobs we choose so to feel more important in life. Priests feel
important and claiming to be servants of the maker of the universe is the
greatest self-glorification possible.
Clergy get a buzz from being obeyed. They promote irrational beliefs and they
enjoy turning people into fools. The Church is to blame when an old person falls
on ice going to Mass for the Church thrives on manipulating the vulnerable.
Jesus told the Pharisees and the scribes that they would go over land and sea to
make a convert and he ends up twice as bad as themselves (). He fully realised
that human nature is capable of seeming very holy and altruistic for bad
reasons. It is a slap at the Catholic view that you can know if a person is holy
and maybe declare them a saint.
Even if it is possible to practice morality based on conscience and reason
mainly instead of having it mainly based on feelings and emotions, the fact
remains that most of us base our moral opinions on our feelings more than on
anything else. This betrays our hypocrisy. What hypocrites we are.
Some people are psychological egoists. They believe that all people who do good
for others are doing it for themselves not others. I argue that once you accept
believe in God or Christianity, you become an egoist. You are a Religious
Psychological Egoist.