If death stands with open arms at the end of life’s trail, then what is the goal of life?
To what end has life been lived? Is it all for nothing? Is there no reason for life? And what of the universe? Is it utterly pointless? If its destiny is a cold grave in the recesses of outer space, the answer must be yes—it is pointless. There is no goal, no purpose, for the universe. The litter of a dead universe will just go on expanding and expanding—forever.
And what of man? Is there no purpose at all for the human race? Or will it simply peter out someday lost in the oblivion of an indifferent universe? The English writer H. G. Wells foresaw such a prospect. In his novel The Time Machine Wells’s time traveler journeys far into the future to discover the destiny of man. All he finds is a dead earth, save for a few lichens and moss, orbiting a gigantic red sun. The only sounds are the rush of the wind and the gentle ripple of the sea. 'Beyond these lifeless sounds,' writes Wells, “the world was silent. Silent? It would be hard to convey the stillness of it. All the sounds of man, the bleating of sheep, the cries of birds, the hum of insects, the stir that makes the background of our lives—all that was over.” And so Wells’s time traveler returned. But to what?—to merely an earlier point on the purposeless rush toward oblivion. When as a non-Christian I first read Wells’s book, I thought, “No, no! It can’t end that way!” But if there is no God, it will end that way, like it or not. This is reality in a universe without God: there is no hope; there is no purpose. It reminds me of T.S. Eliot’s haunting lines:
This is the way the world ends
This is the way the world ends
This is the way the world ends
Not with a bang but a whimper.
What is true of mankind as a whole is true of each of us individually: we are here to no purpose. If there is no God, then our life is not qualitatively different from that of a dog. I know that’s harsh, but it’s true. As the ancient writer of Ecclesiastes put it: 'The fate of the sons of men and the fate of beasts is the same. As one dies so dies the other; indeed, they all have the same breath and there is no advantage for man over beast, for all is vanity. All go to the same place. All come from the dust and all return to the dust' (Eccles 3:19-20). In this book, which reads more like a piece of modern existentialist literature than a book of the Bible, the writer shows the futility of pleasure, wealth, education, political fame, and honor in a life doomed to end in death. His verdict? 'Vanity of vanities! All is vanity' (1:2). If life ends at the grave, then we have no ultimate purpose for living.
But more than that: even if it did not end in death, without God life would still be without purpose. For man and the universe would then be simple accidents of chance, thrust into existence for no reason. Without God the universe is the result of a cosmic accident, a chance explosion. There is no reason for which it exists. As for man, he is a freak of nature—a blind product of matter plus time plus chance. Man is just a lump of slime that evolved into rationality. There is no more purpose in life for the human race than for a species of insect; for both are the result of the blind interaction of chance and necessity. As one philosopher has put it: 'Human life is mounted upon a subhuman pedestal and must shift for itself alone in the heart of a silent and mindless universe.'
What is true of the universe and of the human race is also true of us as individuals. Insofar as we are individual human beings, we are the results of certain combinations of heredity and environment. We are victims of a kind of genetic and environmental roulette. Psychologists following Sigmund Freud tell us our actions are the result of various repressed sexual tendencies. Sociologists following B. F. Skinner argue that all our choices are determined by conditioning, so that freedom is an illusion. Biologists like Francis Crick regard man as an electro-chemical machine that can be controlled by altering its genetic code. If God does not exist, then you are just a miscarriage of nature, thrust into a purposeless universe to live a purposeless life.
So if God does not exist, that means that man and the universe exist to no purpose—since the end of everything is death—and that they came to be for no purpose, since they are only blind products of chance. In short, life is utterly without reason.
Do you understand the gravity of the alternatives before us? For if God exists, then there is hope for man. But if God does not exist, then all we are left with is despair. Do you understand why the question of God’s existence is so vital to man? As one writer has aptly put it, 'If God is dead, then man is dead, too.'
Unfortunately, the mass of mankind do not realize this fact. They continue on as though nothing has changed. I’m reminded of Nietzsche’s story of the madman who in the early morning hours burst into the marketplace, lantern in hand, crying, 'I seek God! I seek God!' Since many of those standing about did not believe in God, he provoked much laughter. 'Did God get lost?' they taunted him. 'Or is he hiding? Or maybe he has gone on a voyage or emigrated!' Thus they yelled and laughed. Then, writes Nietzsche, the madman turned in their midst and pierced them with his eyes.
‘Whither is God?’ he cried, ‘I shall tell you. We have killed him—you and I. All of us are his murderers. But how have we done this? How were we able to drink up the sea? Who gave us the sponge to wipe away the entire horizon? What did we do when we unchained this earth from its sun? Whither is it moving now? Away from all suns? Are we not plunging continually? Backward, sideward, forward, in all directions? Is there any up or down left? Are we not straying as through an infinite nothing? Do we not feel the breath of empty space? Has it not become colder? Is not night and more night coming on all the while? Must not lanterns be lit in the morning? Do we not hear anything yet of the noise of the gravediggers who are burying God? . . . God is dead. . . . And we have killed him. How shall we, the murderers of all murderers, comfort ourselves?’
The crowd stared at the madman in silence and astonishment. At last he dashed his lantern to the ground. 'I have come too early,' he said. 'This tremendous event is still on its way—it has not yet reached the ears of man.' Men did not yet truly comprehend the consequences of what they had done in killing God. But Nietzsche predicted that someday people would realize the implications of their atheism; and this realization would usher in an age of nihilism—the destruction of all meaning and value in life. The end of Christianity, wrote Nietzsche, means the advent of nihilism. This most gruesome of guests is standing already at the door. 'Our whole European culture is moving for some time now,' wrote Nietzsche, 'with a tortured tension that is growing from decade to decade, as toward a catastrophe: restlessly, violently, headlong, like a river that wants to reach the end, that no longer reflects, that is afraid to reflect.'
Most people still do not reflect on the consequences of atheism and so, like the crowd in the marketplace, go unknowingly on their way. But when we realize, as did Nietzsche, what atheism implies, then his question presses hard upon us: how shall we, the murderers of all murderers, comfort ourselves?
© This is a sample from the book 'Reasonable Faith' by William Lane Craig, copyright 1994, page 51-75.