Literary critic James Wood has again announced to the world that he alone possesses the requisite sensitivity and depth to be a non-believer.
In 2006, he castigated the so-called New Atheists for their shallow criticisms of faith while recounting at great length the hardly dissimilar grounds for his own lack of belief. He has repeated this conflicted performance in a review for the New Yorker of Oxford English professor Terry Eagleton’s Reason, Faith, and Revolution. (For a sample of Eagleton’s religious writing, which makes his Marxism look positively rigorous, see here.)
Wood mocks Richard Dawkins, Sam Harris, and Christopher Hitchens’ image of God as the Being who
created the world, controls our destinies, resides in Heaven, loves us when He is not punishing us, intervenes to perform miracles, sent His only son to die on the Cross and save us from sin, and promises Heaven for the devout.
Now where would they have gotten those ideas?
The New Atheists’ conception of God “is not very Judaic, or very philosophical,” Wood notes in disapproval.
Then he goes on to criticize Eagleton for just such a “philosophical” view of god, one that ignores the anthropomorphic qualities that he has just criticized the New Atheists for foregrounding:
Eagleton’s Thomistic God [is] bodiless as vapor, distant, sublimely indifferent. . . [But] the Christian God is personal . . . Daily religious belief is full of such implied propositions [as] ‘God is just’; ‘God saves my soul’; [and] ‘Christ was God made man’.
No kidding.
Wood’s preening efforts at distinguishing himself from other disbelievers reach a climax of incoherence at the conclusion of his review:
What is needed is neither the overweening rationalism of a Dawkins nor the rarefied religious belief of an Eagleton but a theologically engaged atheism that resembles disappointed belief. Such atheism, only a semitone from faith, would be, like musical dissonance, the more acute for its proximity. . . . It would be unafraid to credit the immense allure of religious tradition, but at the same time it would be ready to argue that the abstract God of the philosophers and the theologian is no more probable than the idolatrous God of the fundamentalists, makes no better sense of the fallen world, and is certainly no more likable or worthy of our worshipful respect—alas.
In other words, vulnerable to the identical critique as that of those crude New Atheists.
As for Eagleton’s conception of God, the problem is not that it is too disembodied and too detached from the world, the problem is that it is made up out of whole cloth—like every other assertion about God. God “fashioned us just for the fun of it—he is not neurotically possessive of us,” according to Eagleton. How in the world does Eagleton know that? Has he interviewed his subject? “Unlike George Bush, God is not an interventionist kind of ruler,” Eagleton adds. By what means of proof does Eagleton plan to dissuade people who think that God is daily involved with his creation? Marxism’ evidential base is rock-solid compared to these unmoored projections of fantasy.