Thank you for your reply, Father. You’re right that this conversation has tended towards broader themes of agency and providence, so I just want to briefly return to (anthropogenic) x-risks specifically in this comment, because I think there’s a disanalogy between (a) the well-studied ‘hard-case’ of individual freedom-to-fail (b) the case of species-level freedom-to-fail.
[I hope it’s OK for me to write what follows, purely for convenience’s sake, as if I shared your faith. My first attempt at this comment was quite clunky, with a lot of unnecessary phrases like ‘Catholics believe’ and ‘it is Catholic dogma that’ cluttering up the argument. But I understand that this way of writing is not always taken well coming from an atheist, and not for no reason. Feel free to read it all as if it were in scare quotes and preceded with ‘if I were a Catholic, I would say:’.]
In the case of (a), we know from scripture that (despite God’s hopes) not all will be saved. This is a repeated theme, for example, in Christ’s parables. Now, there is a serious theological problem about how we might reconcile this revealed truth with God’s providence and hope for our salvation; but, as you mention, there are serious proposals for how to answer this question. But (importantly) the question only arises because the Holy Spirit has revealed to us, through scripture, that not all shall be saved. It’s part of our duty to puzzle out the mystery of how this might be true; but it is not up to us to doubt that it is true.
By contrast, when we turn to the case of (b) the revelation of scripture is not that humanity might go extinct before the parousia. Indeed, I think there are many verses which seem plainly to have the implication that this is not a real possibility. This is not a case where God hopes for something to come about, but rather one where he has declared that it will come about: Christ will come again to judge the living and the dead. This is not a case where we’re asking how something that God has revealed is true, might be true; we’re essentially asking how it might not be true. The problem for your position, as I see it, is not primarily a philosophical one; rather, it’s a scriptural one.
There are, of course, cases that are more analogous to (b) than (a) that have been discussed by theologians: similar difficulties abound over the question of whether and how Judas might have had the freedom to not betray his Lord, for example, even as Christ has already declared that he will. But none of these cases seem exactly analogous to me. And I think secular thinking about existential risk has been informed, to such an immense degree, by assumptions incompatible with Christianity (e.g., as Thomas Moynihan has emphasised, the separation of fact from value) that it’s an insurmountable challenge to try to turn back around and integrate it into Christianity.
Thank you for your reply, Father. You’re right that this conversation has tended towards broader themes of agency and providence, so I just want to briefly return to (anthropogenic) x-risks specifically in this comment, because I think there’s a disanalogy between (a) the well-studied ‘hard-case’ of individual freedom-to-fail (b) the case of species-level freedom-to-fail.
[I hope it’s OK for me to write what follows, purely for convenience’s sake, as if I shared your faith. My first attempt at this comment was quite clunky, with a lot of unnecessary phrases like ‘Catholics believe’ and ‘it is Catholic dogma that’ cluttering up the argument. But I understand that this way of writing is not always taken well coming from an atheist, and not for no reason. Feel free to read it all as if it were in scare quotes and preceded with ‘if I were a Catholic, I would say:’.]
In the case of (a), we know from scripture that (despite God’s hopes) not all will be saved. This is a repeated theme, for example, in Christ’s parables. Now, there is a serious theological problem about how we might reconcile this revealed truth with God’s providence and hope for our salvation; but, as you mention, there are serious proposals for how to answer this question. But (importantly) the question only arises because the Holy Spirit has revealed to us, through scripture, that not all shall be saved. It’s part of our duty to puzzle out the mystery of how this might be true; but it is not up to us to doubt that it is true.
By contrast, when we turn to the case of (b) the revelation of scripture is not that humanity might go extinct before the parousia. Indeed, I think there are many verses which seem plainly to have the implication that this is not a real possibility. This is not a case where God hopes for something to come about, but rather one where he has declared that it will come about: Christ will come again to judge the living and the dead. This is not a case where we’re asking how something that God has revealed is true, might be true; we’re essentially asking how it might not be true. The problem for your position, as I see it, is not primarily a philosophical one; rather, it’s a scriptural one.
There are, of course, cases that are more analogous to (b) than (a) that have been discussed by theologians: similar difficulties abound over the question of whether and how Judas might have had the freedom to not betray his Lord, for example, even as Christ has already declared that he will. But none of these cases seem exactly analogous to me. And I think secular thinking about existential risk has been informed, to such an immense degree, by assumptions incompatible with Christianity (e.g., as Thomas Moynihan has emphasised, the separation of fact from value) that it’s an insurmountable challenge to try to turn back around and integrate it into Christianity.