I’ve been reading Tolkien’s Silmarillion and was caught off guard at one point where Tolkien talks about mortality as being a gift Iluvatar (the creator god in Tolkien’s universe) gave to humanity. I found that puzzling.

Two links posted by Jack Roeda, one on George Saunders pondering how death impacts life, and the other an atheist complaint about religious talk about life after death.

“I’d been kind of an Ayn Rand guy before that,” he said. “And then you go to Asia and you see people who are genuinely poor and genuinely suffering and hadn’t gotten there by whining.” While on a break in Singapore, walking back to his hotel in the middle of the night, he stopped by an excavation site and “saw these shadows scuttling around in the hole. And then I realized the shadows were old women, working the night shift. Oh, I thought, Ayn Rand doesn’t quite account for this.”

“If death is in the room, it’s pretty interesting,” Saunders said, meaning that any story circling around the idea of death is going to be charged. “But I would also say that I’m interested in getting myself to believe that it’s going to happen to me. I’m interested in it, because if you’re not, you’re nuts. It’s really de facto what we’re here to find out about. I hate the thought of messing around and then being like, ‘Oh, I’ve got pancreatic cancer.’ It’s terrifying. It’s terrifying to even think of. But to me, it’s what you should be thinking about all the time. As a fiction writer, the trick is how to be thinking about it in a way that makes it substantial. You want it to matter when you do induce it.”

“I saw the peculiar way America creeps up on you if you don’t have anything,” he told me. “It’s never rude. It’s just, Yes, you do have to work 14 hours. And yes, you do have to ride the bus home. You’re now the father of two and you will work in that cubicle or you will be dishonored. Suddenly the universe was laden with moral import, and I could intensely feel the limits of my own power. We didn’t have the money, and I could see that in order for me to get this much money, I would have to work for this many more years. It was all laid out in front of me, and suddenly absurdism wasn’t an intellectual abstraction, it was actually realism. You could see the way that wealth was begetting wealth, wealth was begetting comfort — and that the cumulative effect of an absence of wealth was the erosion of grace.”

These quotes are from the Atheist piece. It is interesting that what is exalted is freedom from the mental problem of evil and suffering, not freedom from evil and suffering themselves that gives this person pleasure.

IT is primarily in the face of suffering, whether the tragedy is individual or collective, that I am forcefully reminded of what atheism has to offer. When I try to help a loved one losing his mind to Alzheimer’s, when I see homeless people shivering in the wake of a deadly storm, when the news media bring me almost obscenely close to the raw grief of bereft parents, I do not have to ask, as all people of faith must, why an all-powerful, all-good God allows such things to happen.

It is a positive blessing, not a negation of belief, to be free of what is known as the theodicy problem. Human “free will” is Western monotheism’s answer to the question of why God does not use his power to prevent the slaughter of innocents, and many people throughout history (some murdered as heretics) have not been able to let God off the hook in that fashion.