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Suspicion & Faith: The Religious Uses of Modern Atheism
Marx, Nietzche, and Freud are among the most influential of modern atheists. The distinctive feature of their challenge to theistic and specifically Christian belief is expressed by Paul Ricoeur when he calls them the "masters of suspicion." While skepticism directs its critique to the truth or evidential basis of belief, suspicion asks two different, intimately intertwined what are the motives that lead to this belief? and what function does it play, what work does it do for the individuals and communities that adopt it.
What suspicion suspects is that the survival value of religious beliefs depends on satisfying desires and interests that the believing soul and the believing community are not eager to acknowledge because they violate the values they profess, as when, for example, talk about justice is a mask for deep-seated resentment and the desire for revenge. For this reason, the hermeneutics of suspicion is a theory, or group of theories, of ideology critique in Marx, genealogy in Nietzsche, and psychoanalysis in Freud.
Suspicion and Faith argues that the appropriate religious response ("the religious uses of modern atheism") to these critiques is not to try to refute or deflect them, but rather to acknowledge their force in a process of self-examination.
What suspicion suspects is that the survival value of religious beliefs depends on satisfying desires and interests that the believing soul and the believing community are not eager to acknowledge because they violate the values they profess, as when, for example, talk about justice is a mask for deep-seated resentment and the desire for revenge. For this reason, the hermeneutics of suspicion is a theory, or group of theories, of ideology critique in Marx, genealogy in Nietzsche, and psychoanalysis in Freud.
Suspicion and Faith argues that the appropriate religious response ("the religious uses of modern atheism") to these critiques is not to try to refute or deflect them, but rather to acknowledge their force in a process of self-examination.
296 pages, Paperback
First published January 1, 1993
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July 29, 2010
Westphal's central thesis in this book is that Christians should take the atheism of Freud, Marx and Nietzsche "should be taken seriously as a stimulus to self-examination rather than refuted as error" (x). Reading through the sharp critics of religion from these men we find they are often echoing the words of scripture, specifically the prophets and Jesus.
These three are not evidential atheists, skeptical of religion due to lack of evidence. Rather, they are suspicious of religious claims. They see believers as deceiving themselves, hiding their motives. Their attack is more on the believer than on the propositions believed. But Westphal cautions that believers must avoid the temptation to simply attempt to refute them, since their critique is "all too true too much of them time" (16).
The first to be studied is Freud which means a look at dreams and wish fulfillment. Freud's critique is that religion is a wish fulfillment, more about what humans desire (or, delude themselves into thinking they desire) than about God. Westphal spends a lot of time diving deeper into Freud's critique. What Freud helps us to do is to expose the false piety that tries to compromise with God. Freud can remind us that God cannot be "snookered" into accepting bribes. When we attempt such "One-Way Covenants" we only deceive ourselves. Westphal concludes the section on Freud: "While Freud hopes that the hermeneutics of suspicion will lead to the collapse of religion, prophetic consciousness hopes that it will lead to the collapse of irreligion posing as religion, creating a space wherein true faith might flourish" (119).
Moving on, we have Karl Marx. He agrees that man makes religion but he emphasizes that religion does not just mirror culture, it legitimizes it. Mark points to the role of religion in justifying slavery, segregation and apartheid. Religion is opium for the people, a painkiller that allows them to accept their low position in this life as they look ahead to a better next life. But it is also opium for the upper classes who need a painkiller to assuage their guilt and to allow themselves to enjoy their wealth and status. In other words, religion persuades the rich that they deserve to be on top and the poor that they deserve to be on the bottom. Put briefly, religion embraces and endorses evil.
Marx reminds us that we cannot just ask whether our beliefs are true, but how they function in the real world: we need the theology of "Jesus loves me" but we need, right along with it, the theology of "Jesus loves all the little children of the world". Westphal takes a look at Liberation Theology and in doing so makes some very challenging statements: "the biblical critique of contemporary Western societies, including American society, sounds very much like the Marxist critique" (203). Marx points us to the critique of religion by the prophet Amos, causing Westphal to muse that perhaps Marx was plagiarizing. In ending with Amos the question we are left with is does our faith help the poor, weak and oppressed or take the side of the powerful and oppressor.
Finally, Westphal discusses Nietzsche Nietzsche sees religion as weakness seeking revenge. Everyone wants revenge, but the weak are unable to get it. In this they become even more vengeful, perhaps disguising their desire for revenge by speaking of justice. To see this, look no further than the doctrine of hell. According to Nietzsche, Christians may say it is about justice, but it is really about a revenge Christians desire against their enemies but are too weak to pursue on earth.
Westphal argues that Nietzsche reminds us of the danger of creating a morality that belittles the others and puts us in a place of superiority, which is basically how the Pharisees are portrayed in the Bible. In attacking such a false morality, Nietzsche takes us to Jesus' confrontation with the Pharisees. The challenge is that when we ask, "who are the Pharisees today?", the only honest answer is, "good church people." Nietzsche criticizes religious people for calling themselves good which should remind us that in Jesus' confrontation with the Pharisees it was the "evil sinners" who are the heroes. In other words, Jesus agrees with Nietzsche's critique of the hypocrisy of religion. But Jesus goes a step further, as alienated sinners find grace.
These three are not evidential atheists, skeptical of religion due to lack of evidence. Rather, they are suspicious of religious claims. They see believers as deceiving themselves, hiding their motives. Their attack is more on the believer than on the propositions believed. But Westphal cautions that believers must avoid the temptation to simply attempt to refute them, since their critique is "all too true too much of them time" (16).
The first to be studied is Freud which means a look at dreams and wish fulfillment. Freud's critique is that religion is a wish fulfillment, more about what humans desire (or, delude themselves into thinking they desire) than about God. Westphal spends a lot of time diving deeper into Freud's critique. What Freud helps us to do is to expose the false piety that tries to compromise with God. Freud can remind us that God cannot be "snookered" into accepting bribes. When we attempt such "One-Way Covenants" we only deceive ourselves. Westphal concludes the section on Freud: "While Freud hopes that the hermeneutics of suspicion will lead to the collapse of religion, prophetic consciousness hopes that it will lead to the collapse of irreligion posing as religion, creating a space wherein true faith might flourish" (119).
Moving on, we have Karl Marx. He agrees that man makes religion but he emphasizes that religion does not just mirror culture, it legitimizes it. Mark points to the role of religion in justifying slavery, segregation and apartheid. Religion is opium for the people, a painkiller that allows them to accept their low position in this life as they look ahead to a better next life. But it is also opium for the upper classes who need a painkiller to assuage their guilt and to allow themselves to enjoy their wealth and status. In other words, religion persuades the rich that they deserve to be on top and the poor that they deserve to be on the bottom. Put briefly, religion embraces and endorses evil.
Marx reminds us that we cannot just ask whether our beliefs are true, but how they function in the real world: we need the theology of "Jesus loves me" but we need, right along with it, the theology of "Jesus loves all the little children of the world". Westphal takes a look at Liberation Theology and in doing so makes some very challenging statements: "the biblical critique of contemporary Western societies, including American society, sounds very much like the Marxist critique" (203). Marx points us to the critique of religion by the prophet Amos, causing Westphal to muse that perhaps Marx was plagiarizing. In ending with Amos the question we are left with is does our faith help the poor, weak and oppressed or take the side of the powerful and oppressor.
Finally, Westphal discusses Nietzsche Nietzsche sees religion as weakness seeking revenge. Everyone wants revenge, but the weak are unable to get it. In this they become even more vengeful, perhaps disguising their desire for revenge by speaking of justice. To see this, look no further than the doctrine of hell. According to Nietzsche, Christians may say it is about justice, but it is really about a revenge Christians desire against their enemies but are too weak to pursue on earth.
Westphal argues that Nietzsche reminds us of the danger of creating a morality that belittles the others and puts us in a place of superiority, which is basically how the Pharisees are portrayed in the Bible. In attacking such a false morality, Nietzsche takes us to Jesus' confrontation with the Pharisees. The challenge is that when we ask, "who are the Pharisees today?", the only honest answer is, "good church people." Nietzsche criticizes religious people for calling themselves good which should remind us that in Jesus' confrontation with the Pharisees it was the "evil sinners" who are the heroes. In other words, Jesus agrees with Nietzsche's critique of the hypocrisy of religion. But Jesus goes a step further, as alienated sinners find grace.
October 5, 2023
Daring. Searching. Insightful. I have no doubts there will be many who take issue with this work, and in some ways I think I understand why. The book isn’t flawless. The arguments aren’t unassailable. The one who takes seriously the thesis and charges in these pages will likely be uncomfortable at best and offended at worst. (I felt a mixture of both at times, if I’m honest.) But the ethos - the spirit driving Westphal’s work - is one I am absolutely on board with and find wildly helpful. Three of the most prominent opponents to the Christian faith, appropriated in their own words without refutation, for the sake of chastening religious pride and developing Christian maturity. This is a wonderful example of subversion, but of an unexpected stripe. I’ll be thinking long and hard on what’s been written here. This book is one I know I needed to read. May even be one I return back to.
“Bow down thine ear and hear! Open thine eyes and see.
Our very love is shame, and we must come to thee
to make it if thy grace what thou wouldst have it be.”
- Henry Twells, “Not For Our Sins Alone”
“Bow down thine ear and hear! Open thine eyes and see.
Our very love is shame, and we must come to thee
to make it if thy grace what thou wouldst have it be.”
- Henry Twells, “Not For Our Sins Alone”
January 24, 2014
This is one of the greatest books that I have read. In my opinion, profound and insightful.
I had a really great time analyzing myself and the funny fact of it is that I got help from Freud, Marx and Nietzsche.
I have always believed that as Christians we should read atheist authors, of course the good ones, so that we can understand the atheism side, but I never thought as Merold Westphal did.
We, Christians, tend to close our eyes and cover our ears to the atheist world but now I think it is a great activity to heard the criticism of the atheists to the church. When I mean church, I mean myself, because it is easy to judge "church" and forget myself as a part of the church.
I had a really great time analyzing myself and the funny fact of it is that I got help from Freud, Marx and Nietzsche.
I have always believed that as Christians we should read atheist authors, of course the good ones, so that we can understand the atheism side, but I never thought as Merold Westphal did.
We, Christians, tend to close our eyes and cover our ears to the atheist world but now I think it is a great activity to heard the criticism of the atheists to the church. When I mean church, I mean myself, because it is easy to judge "church" and forget myself as a part of the church.
November 2, 2020
Video Review: https://www.youtube.com/watch?v=gH6gI...
Wonderful - this is the kind of "apologetic" I can really get behind.
Westphal clearly elucidates the key critiques of Freud, Marx & Nietzsche against Christianity (or, at least, the religious practice of Christianity) and argues that Christians should read these thinkers as prophetic voices, and listen to them carefully, rather than reading simply to refute them. Along the way, the reader gains a balanced and insightful summary of some of the important streams of thought from these 3 philosophers (who, incidentally, have shaped much of the current, postmodern stream and Western culture).
I greatly appreciate Westphal's tone. At points, he does mention valid criticisms of Freud, Marx & Nietzsche, but consistently urges the reader to avoid latching onto those criticisms and thereby miss the important points these thinkers make. The practice of Christianity can actually be strengthened, and the appreciation of Christian tradition can be deepened, by hearing just what these "prophets" have to point out to us. I learned a ton, and highly, highly recommend this to anyone interested in more philosophical engagement.
Wonderful - this is the kind of "apologetic" I can really get behind.
Westphal clearly elucidates the key critiques of Freud, Marx & Nietzsche against Christianity (or, at least, the religious practice of Christianity) and argues that Christians should read these thinkers as prophetic voices, and listen to them carefully, rather than reading simply to refute them. Along the way, the reader gains a balanced and insightful summary of some of the important streams of thought from these 3 philosophers (who, incidentally, have shaped much of the current, postmodern stream and Western culture).
I greatly appreciate Westphal's tone. At points, he does mention valid criticisms of Freud, Marx & Nietzsche, but consistently urges the reader to avoid latching onto those criticisms and thereby miss the important points these thinkers make. The practice of Christianity can actually be strengthened, and the appreciation of Christian tradition can be deepened, by hearing just what these "prophets" have to point out to us. I learned a ton, and highly, highly recommend this to anyone interested in more philosophical engagement.
June 21, 2011
Westphal allows the three atheist (Freud, Marx and Nietzsche) to critique religion. The book is very philosophical and by no means easy reading.
Those who hold a moralistic, legalistic view of Christianity will find this book highly offensive. Those who understand salvation by grace alone will find this book quite fascinating, even at the points of disagreement.
CB
Those who hold a moralistic, legalistic view of Christianity will find this book highly offensive. Those who understand salvation by grace alone will find this book quite fascinating, even at the points of disagreement.
CB
September 22, 2007
interesting look at belief and suspicion, incorporating the theories of marx, nietzche and freud.
July 26, 2023
I forgot to update this one, whoops. I found Suspicion and Faith to be a very difficult read. I understood what Westphal was doing in this work, but it was very difficult for me to follow along with it. I read a majority of it, but skimmed the latter parts because I was ready to move on with another read. Overall, this was not my type of read. I'll be gracious and give it three stars because Westphal did have some "golden nuggets" and takeaways.
August 27, 2025
A pretty good little title! It could be a good introduction to the Masters of Suspicion. I appreciate Westphal's approach to taking their arguments seriously. However, it could have been nice to have a little more against suspicion, as the conclusion feels a but performative.
89% Suspicion as self-examination
89% Suspicion as self-examination
June 6, 2023
This one one of the most significant books I’ve read regarding Biblical faith. It draws out the essentials of Christian faith that has evaded Christian religionists for centuries if not millenniums.
January 3, 2016
This is a must read for all modern Christians. There is a tendency in Christian culture to run away from "secular minds" but Westphal encourages the believer to consider the critique of these secular minds. They bring an outsiders perspective into what we really believe. Their critique ought to cause Christians to not just think about what they believe, but the motives behind our beliefs.
Westphal was able to demonstrate out the voice of the prophets bleed through the critiques of these atheistic minds.
Westphal was able to demonstrate out the voice of the prophets bleed through the critiques of these atheistic minds.
Displaying 1 - 10 of 10 reviews