Is Time On The Atheist’s Side?

Is Time On The Atheist’s Side? November 16, 2017

What is an atheist but one who is unconvinced about the God of his epoch and anticipates the future staleness of his epoch’s God?

In ages past, an atheist was the one unsure of the Sumerian, Akkadian, Babylonian, Egyptian, Greek, and Roman pantheons. He doubted the fairies and the forest elves too. No matter the time period, the atheist’s theological suspicions were aroused.

And time after time, time proved him right.

Suppose an ancient Egyptian doubted the existence of his epoch’s deity-packed pantheon. Suppose this skeptical man was subjected to a barrage of criticisms from defenders of the Egyptian faith. Suppose he had to support his skeptical position and offer reasons for incredulity. Suppose defenders of the ancient faith offered credible arguments and he offered weak arguments.

No matter how marginal his skeptical ideas were, no matter how inept he might have been in presenting his views, no matter how he mishandled the internal dissonance and public isolation resulting from rejection of childhood indoctrination, no matter if he was indeed the only skeptic in the entire four thousand-year epoch of Egyptian religion, we know from the distance of two thousand years since Egyptian religion died that this ancient Egyptian ‘atheist’ was correct. No Gods actually graced the ancient Egyptian pantheon.

We could imagine another such ‘atheist’ during the four-thousand-year epoch of ancient Sumerian-Akkadian-Babylonian religion: he too was right. And the teenage girl surrounded by ancient Norse religion but doubting it: she was also right.

And on and on—all those skeptics past were correct when they disbelieved the deities of now-dead religions.

Ancient skeptics doubted because there was something incredible in the theologies of their epoch, though most people at the time could never espy a cause for incredulity when those religions were in full flourish.

I speak of single ‘atheists’ in the epochs of ancient religions, but there could have been hundreds or thousands of ancient skeptics. For all we know, there may be a steady-state of five percent or ten percent or twenty percent of a population in any epoch that is skeptical about their epoch’s idea of God.

Ralph Waldo Emerson said one epoch’s religion is the next epoch’s literary entertainment. We enjoy ancient Greek religion as a literary event called mythology. But ancient Greeks didn’t call their religion mythology, did they? They called it theology. They believed in those Gods.

Visit Greece today and you’ll see it in ruins—and the ruins are the very real remains of ancient temples to Greek Gods that did not exist. And yet the epoch of ancient Greek religion existed for two thousand years—and then it died out as utterly unbelievable. Plato thought it the utmost sacrilege that a few of his philosophical contemporaries denied the Gods of Greece given the ancient pedigree of belief in those Gods. Plato could not know that a few hundred years after him everyone everywhere, including every Greek, would deny the Gods of Greece.

Questions inquiring minds wish to know:

  • Aware as we are of the fate of ancient religions, should our epoch be any different than epochs past?
  • Is it part of our temporal myopia to think our religions will escape judgment thousands of years from now?
  • Will a distant future prove our current atheists are correct?
  • Do atheists of all epochs offer hints about the future of religion?
  • Do atheists of all ages divine the future of God?
  • What is an atheist but one who is unconvinced about the God of his epoch and anticipates the future staleness of his epoch’s God?

Shakespeare put the following words into the mouth of personified Time in The Winter’s Tale :

“So shall I do to the freshest things now reigning, and make stale the glistering of this present”  (4.1.12-14)


Featured image ‘Greek Ruins’ by Gummyaddict via Flickr

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