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One of the most interesting ironies that I have encountered in my research is the presence of self-identified atheists who pray. In 2017, over 1 in 5 atheists in the United States prayed to some extent, according to a World Values Survey data. Nearly 1 in 20 prayed at least once a week. Many of these “atheists,” I suppose, were stuck somewhere between disbelief and faith, wishing to arrive at the latter. But how, exactly, does one get there?
Every area of study (history, science, linguistics, etc.) has its own epistemic methods—or means of attaining knowledge—that are not necessarily applicable to other areas. I would be at fault for misapplying epistemic methods if I were, say, a mathematician demanding mathematical proofs for archaeological truth claims. Proponents of “scientism”—that is, those who are so impressed with modern scientific achievements that they have come to believe that the methods of natural science can be used to study everything that exists—are particularly vulnerable to this charge. If science cannot prove that God is real, they argue, then we must conclude that He is not. They remind me somewhat of a character from the 2002 film “My Big Fat Greek Wedding”. So confident is Gus Portokalos in the efficacy of Windex (a glass-cleaning spray) that he uses it to remedy a variety of problems—maladies ranging from a bruised elbow to psoriasis—that it was not intended to fix. Similarly, the confidence many have in science’s explanatory power has become so strong that they unwittingly apply it to areas that are beyond its domain. Just as one ought to be wary about using a cleaning product to treat physical ailments, he should not insist that science be used to solve the question of whether God exists.
But how does one test this claim—this “God hypothesis”—if not in a scientific matter? A contemporary elder of the Orthodox Church offers guidance that I am very fond of quoting:
Those who wish to investigate whether God exists must employ the appropriate methodology, which is none other than the purification of the heart from egotistical passions and impurities. If people manage to cleanse their hearts and still fail to see God, then they are justified by concluding that indeed God is a lie. (Kyriacos Markides, 2001, The Mountain of Silence: A Search for Orthodox Spirituality, New York: Image).
Similarly, theologian Alexei Osipov has this to say:
How can we attain the knowledge of God? It begins with a selfless search for the truth, for the meaning of life and moral purity, and by forcing oneself towards goodness. Without such a beginning, the “experiment” of knowing God cannot be successful (The Search for Truth on the Path of Reason, 2009, Pokrov Press)
“It is remarkable but true,” writes Met. Tikhon Shevkunov, “that
If one secludes himself in prayer and limits himself in food, sleep, and interaction with people, while not allowing any idle thoughts to enter the mind, nor any passionate feelings to enter the heart, then very quickly one discovers a truth: besides oneself and other people in this world there is also Someone Else (Everyday Saints and Other Stories, 2012, Pokrov Publications).
While logical proofs hold value, particularly for those inclined to intellectual pursuits, logic can only bring you to the threshold of faith. To go beyond and arrive at true, experiential knowledge of God, one must (as the quotes above suggest) embark upon a spiritual journey.
It is essential to note that it is not necessary to first accept Christian concepts of purity or goodness or regard egotism as evil in order to test the God hypothesis. It is enough to abstain from certain thoughts and actions that one might otherwise consider unproblematic throughout his study. (Sometimes, one has to fast from certain foods before undergoing a medical test, not because those foods are judged to be bad in themselves, but simply because they hinder that particular test.)
Accordingly, the researcher should avoid drugs during his investigation. He should abstain from pornography. He should avoid eating to the point of satiety and abstain from certain foods like meat and dairy products, ideally using the Orthodox fasting calendar as his guide. He should be kind to those who have mistreated him and apologize to those whom he has wronged. He should volunteer with a local church in feeding the hungry. In addition to these and other practices, such as reading Christian apologetic literature with an open mind, he should pray as often as he can, but not insincerely as if he already believes in God’s existence. One could object, of course, that there is something logically circular about praying to a God whose very existence is the subject of your investigation. But this is no more absurd than calling into a dark room, “Is anyone there?”, not knowing for sure whether anyone is.
In closing, I offer an example of a petition that one might offer daily and/or nightly.
O God, if you exist, assure me that you do.
If I have been misled about you or those who follow you, correct my misconceptions.
If I am lost, reveal the path I must follow.
If I am spiritually sick, heal me.
If I am proud—and if pride is evil—humble me.
If I love myself too much, grant that I may think less of myself and more of others.
If I have an unhealthy attachment to the things of this world, free me from them.
If I have wronged you or others, grant me a spirit of contrition.
If I grow impatient with my quest, grant me endurance.
Amen.