I have heard many religious people claim that when bad, unfortunate, or tragic events befall us in life, it’s because god is “testing” us. Testing us how and for what reason? The religious answer: to see if we will hold on to our faith in difficult times.
For the psyche of a believer, this answer often makes a bit of sense, especially when one’s individual faith (viz. beliefs disconnected from and/or contradicted by either logic or reality) is threatened by the implication of what is happening around them. If examined critically and objectively, however, such a stated goal is completely ridiculous. Why would an all-knowing, all-powerful being need to “see what happens”? And if the canned religious response is that he doesn’t, but that the devil does, then I refer the reader to my previous post regarding the inescapable dilemma posed by positing a cosmic battle between god and satan.
The fact is that such information is completely useless and seems to be nothing more than the human projection of piety onto the idea of god. Like a figmental cult leader or dictator, god apparently wants to know just how far people will go to hold on to their loyalty toward him; how much cognitive dissonance, intellectual dishonesty, and suspension of reason it will take to drive a person from faith in him. Again, critically speaking, such an enterprise is absolutely bizarre and absurd. What possible purpose could such information serve, especially for a god? Once again, we find that god is either mentally deficient or immoral – or both.
Two classic examples of divine “testing” are found in the biblical narratives of Joseph and Job. Joseph confidently attributes all the abuse, injustice, and suffering that he experienced directly to God (Genesis 45:8), and Job’s suffering was a direct result of god’s apparent need to prove something (Job 1:8-12). In the former case, god is directly responsible while in the latter he is complicit in the destruction and torture of an admittedly righteous man; god accepting the devil’s wager is at human expense. I mean, in the story god willingly allows many human lives to be taken, just to see if Job will crack, like an experiment. That is serious. If a human being did these kinds of things, we would certainly condemn such a person as immoral, and rightfully so. Why, then, does god get a pass? Isn’t he at least as wise and as loving and as decent as we are? Or supposed to be?
In saying this, I am not railing against the presence of bad, tragedy, or negativity in the world (although I do firmly believe that moralizing natural disasters is a mistake; “evil” can only rightly apply to human actions and interactions). Indeed, there are many lessons to be learned through the course of life and the “hard knocks” we receive. In fact, the survival of a species in the world as it is (rather than how we wish it to be) depends on navigating difficulties. However, if what I experience is god “doing” something to me, my family, or my property, then in my view that is even more problematic than if perpetrated by a human being because god is supposed to be better than us. If, however, the environment in which I live presents challenges to me because I am human and because learning is a process, then no moral questions arise and “that’s life.” But if a cosmic being is barraging me directly or by proxy via the devil, then why should I maintain any devotion to him? That seems like an abusive relationship.
A similar line of reasoning is often used by religious people to defend the fact that god never just shows up to make sure people believe in him and choose the right religion, or perhaps to stop all the fighting over which religion or sect is the “true” one if they really are all just fine. Why would god keep us all in suspense? To what end? To “see” what we will choose, or to “see” if humans can figure it out from a murky set of clues? This is a sort of “Russian roulette” with religion being the gun and the bullet being eternal damnation. There is no good, beneficial, coherent, or logical reason for god to demand correct belief while not supplying the means to it.