Column
Atheism
Creed
6 min read

Confessions of an atheist philosopher. Part 4: The empty promises of “be here now”

In the fourth of a series, philosopher Stefani Ruper tries the most popular advice given by atheist philosophers.

Stefani Ruper is a philosopher specialising in the ethics of belief and Associate Member of Christ Church College, Oxford. She received her PhD from the Theology & Religion faculty at the University of Oxford in 2020.

A graffited wall shows a stick man face next to 'what now'
Photo by Tim Mossholder on Unsplash.

My name is Stefani. I was a committed atheist for almost my entire life. I studied religion to try to figure out how to have spiritual fulfillment without God. I tried writing books on spirituality for agnostics and atheists, but I gave up because the answers were terrible. Two years after completing my PhD, I finally realised that that’s because the answer is God.   

Today, I explain how and why I decided to walk into Christian faith.   

Here at Seen and Unseen I am publishing a six-article series highlighting key turning points or realisations I made on my walk into faith. It tells my story, and it tells our story too.   

 

I spent the first thirty years of my life looking for ways to have spiritual fulfillment as an atheist. I even got a PhD studying theology trying to figure out how to get the same peace and joy my religious friends had without believing in God.  

For a brief period after finishing my PhD I thought I might have found some solutions. I tried writing books about them titled things like How to Have an Existential Crisis and Agnosticism: The Real Spiritual Truth and Joy. But they were not good books. When I shared this opinion with my friends, they all thought I was being too hard on myself. But I knew the truth: the answers I was providing just weren’t good enough. They didn’t make me feel happy or peaceful. Why would they work for anyone else? 

I had one last resort to try: giving up, which is the advice most atheist philosophers provide. According to them, happiness lies not in finding the meaning of life, but in accepting that there is none. Relax, they say. Stop searching for something that isn’t there! Be a good person. Enjoy the present moment. Be here now!  

I decided to give it a try—and I really did try my best. I got a prestigious job. I rented an expensive apartment with a balcony overlooking Harvard Square. I bought a brand-new car and paid an extra $600 for a special-edition paint colour. I partied a few nights a week. I meditated every day. I cultivated friendships. I dated. I went hiking and sat on park benches and wondered at the beauty of nature. 

Everyone who followed me on Instagram thought I was having the time of my life. But I have never been more miserable. 

“Be here now” reduces meaning and possibilities for spiritual fulfillment 

Of course, there are beautiful aspects to being present. It is true that being aware, mindful, and grateful in each moment enriches life. 

But when that’s all there is, you run into three big problems. 

1: Meaning is flimsy 

All religions offer meaning that has what Donald Crosby calls a personal-cosmic link—that is, a way to explain our personal stories in terms of a bigger, ultimate story. These stories call us to be the best versions of ourselves for the sake of something beyond us. They give us reason to actualize. They provide solace when we falter or suffer. They offer meaning that is fulfilling, reliable, and concrete. 

In contrast, when meaning exists only in the here and now, it’s not out a real thing out there to be discovered, but only something you can make up if you feel like it. Such meaning is flimsy, easily transgressed, and forgotten.  

2: The universe is a cold, empty, meaningless void

Believing in God or some transcendent source turns existence into what William James calls a thou. Humans are naturally social beings and always in relationship. Being able to have a relationship with the source of all existence adds great potential for love, awe, adoration, belonging, and homecoming to life. In contrast, when the present moment is all there is, the universe is a cold, empty, meaningless void you just bumble along in until you die. 

3: Life is unsatisfying, pain harder to bear, and effort more difficult

“Why bother?” is a common refrain in modern culture. There are many reasons, including unjust systems and corrupt institutions. But one major reason is that living only in the here and now traps what counts as “good” and “evil” in the here and now, too. 

The highest good can only ever be pleasure (things like ‘flourishing' and 'well-being' are measurable only by how good they feel), and the worst evil can only ever be pain (suffering and injustice are similarly measurable only by how bad they feel).   

Pleasure, however, never lasts. Dopamine, the neuromodulator that creates a feeling of satisfaction every time you obtain something you want (a meal, an achievement, a date with a crush), falls right back down after you get it, typically to levels lower than when you started. No matter how much you love, or how hard you party, or how much you sacrifice to help others feel good, you (and they) end up in the same state of longing you started in—or worse.  

The only solution is to keep pursuing more pleasure. Many fall prey to all sorts of unhealthy attachments such as to substances, sex, and entertainment. Personally, I was most attached to professional success, food, and romantic love. I kept chasing ultimate satisfaction—while realising more every day that it was never going to come. 

Pain, the greatest evil, is unavoidable. It can never be overcome. This makes us its victims, “helpless cogs in a cruel machine,” as Tim Keller puts it. This can create a victim mentality as well as a sense of futility, as there is nothing you can do to escape it or give it meaning. Many consider it their purpose in life to fight pain, but as none of us can ever put a significant dent in it, such efforts can feel pointless. Personally, I felt hammered by successive loss and the absurdity of injustice. I had no way to cope other than to escape with pleasure or to numb myself.  

Back to the drawing board 

Living in my sky rise apartment overlooking Harvard, I would often make a cup of tea and go stand on the balcony. I’d stare off into the horizon, my heart thudding dull and sluggish in my chest, and wonder: is this all there is? 

It had been more than twenty years since the first time I read a book on philosophy and started my lifelong quest for spiritual fulfillment without God. I had remained hopeful that I would find an answer. And if there wasn’t an answer to be found, I would create one.  

But as I sipped my tea and watched the sun slip below the horizon, night after night, I began to suspect that I was going to fail. I had just tried the most popular advice given by the most esteemed atheist philosophers and came up empty handed. 

After just nine months, I pulled the plug on the experiment. A professor in France had recently published a paper on atheism I found intriguing. I terminated my lease, quit my job, and hopped on a plane. Two days later I dropped my books on a desk in the university bibliothèque and settled in to keep learning.   

Little did I know, the program of research I’d given myself wasn’t about to deepen my understanding of atheism. 

It was about to lead me to the one place I never thought I’d end up: in the loving arms of God. 

Article
Atheism
Belief
Creed
4 min read

Atheism discovers Christianity — just not the inconvenient bits

When sceptics start praising faith for its vibes and values, you know the secular ship is taking on water

Jonah Horne is a priest, living and working in Devon.

A spotlit round table with podcast guests around it.
Steve Bartlett and guests discuss belief.
Diary of a CEO.

Atheism in the age of authenticity and self-expressive secularism is inherently cannibalistic. I’m not suggesting that Dawkins, Harris and Hitchens are losing their minds and devouring one another. But what I am proposing is that atheism, held within today’s philosophical waters, cannot not affirm the thing it so vehemently denies: faith. 

There’s a fascinating moment in a round table conversation with Steven Bartlett (Diary of a CEO) and Alex O’Connor (Cosmic Skeptic). The former presents a case of his friend whose life is radically changed when he becomes a Christian. In some senses it’s a classic despair to hope story. Bartlett concludes by asking O’Connor “what would you say to this friend?” The answer that follows flawed me. O’Conor, an ardent atheist, responds by essentially saying “if these things work, then I’d encourage him to continue doing them.” 

In a similar vein, last year Richard Dawkins professed his faith in cultural Christianity. Dawkin’s well documented and fresh alignment with Christianity is accordingly founded upon its ‘fundamental decency.’ Which just to be clear, according to the biologist, is very unlike Islam. Sadly, his newfound respect hasn’t prohibited New Atheism’s inherent Islamaphobia, it just seems to be masquerading in more sympathetic clothing. 

Amongst these stories and other examples there seems to be a resurgence, or at least a growing respect, in Christian religion and faith. This can also be seen in church attendance and statistics around those professing faith. And whilst Dawkin’s move away from religious degradation towards cultural affirmation can, in some senses, be welcomed; there is an inherent flaw in both his and O’Connor’s perspectives when held in light of Christianity’s central claims. 

For O’Connor, Christianity is seemingly commendable if it leads to self-actualisation, self- fulfilment and a privatised sense of hope. From O’Connor’s atheistic vantage point, the goal of the human is self-actualisation. When confronted by Christianity as a means of this fulfilment, his philosophical stance begins to eat itself. Similarly, for Dawkins, Christianity is a useful tool for the construction and preservation of Western societies. As our country goes through rapid change and our cities exponentially expand in size and multiculturalism Dawkins finds himself affirming the faith he so enthusiastically mocked as a means of security. His atheism inevitably eats itself. 

Whilst different, Christianity in both of these cases is used as a crutch. The faith becomes a prop either for societal betterment or self-fulfilment: it is a reductive perspective that views Christianity as the best truth amongst other truths on offer. It approaches religion as a pick-n-mix sweet shop, with Christianity currently the best flavour. 

However, for Christians, their faith is not a truth amongst other truths, it is the truth. It is not primarily reasoned, discovered or affirmed upon positive reviews but is fundamentally revealed to us and encouraged by a Triune God of love. Reason, positive societal change and personal fulfilment are not bad things in of themselves but when approaching Jesus, they are utterly secondary. This revelation, when fully recognised, reveals O’Connor and Dawkin’s understandings of Christianity as inherently stunted. For O’Connor his affirmation of faith, when positively leading to self-actualisation, would struggle to reckon with St. Stephen’s death found in the book of Acts. The first Christian martyr pleaded for God’s mercy upon his murderers as they launched stones at him. His faith led to incredible courage in the face of intense violence but I’m not entirely sure you could say it led to a widely accepted notion of self-actualisation. For Dawkin’s his affirmation, of Christianity as a pillar for society, should be held in light of the early church’s teachings on radical hospitality, their startling financial generosity and the faith’s ongoing care for the alien or foreigner. This, I would contend, would unsettle the biologist’s divorce of culture and faith. 

The challenge for Christians when confronted by seemingly positive reactions from historically antagonistic voices is to refuse the subtle domestication of the ancient faith. I appreciate O’Connor’s openness to the Christianity and I commend Dawkin’s softening tone. However, their self-defeating and cannibalistic atheism can only affirm Christianity as crutch for their own agendas. They concede defeat but on their own terms. Their vision accepts a partial understanding of following Jesus, an understanding that has been moderated and regulated to fit into their preconceived philosophical and societal agendas. However, for Christians, Jesus is not someone who affirms our predetermined frameworks but instead devastates our self-obsessive tendencies and overwhelms our insecurities with a profound love best revealed in his life, death and resurrection. This realisation is ultimately revealed to us, not on our terms but received freely as a gift. It is given, not grasped or owned, but received.

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