Justice Without God?

If there is no God—no divine lawgiver, no cosmic judge—what becomes of justice? Does it vanish with Him, or does it find new roots elsewhere?

For many, justice is imagined as something ultimate: a force woven into the fabric of reality, ensuring that wrongs are righted and virtue is eventually rewarded. Without a higher power, that vision falters. The universe, it seems, doesn’t care. The guilty die in comfort, the innocent suffer in silence, and no invisible hand descends to balance the scales.

This can feel unbearable. If there is no cosmic justice, then evil may go unpunished. Worse—goodness might be meaningless, just a quirk of social conditioning or evolutionary advantage. But perhaps that’s the wrong conclusion.

In a godless universe, justice doesn't disappear—it becomes our responsibility. No longer guaranteed, it becomes fragile, human, and urgent. We can no longer outsource moral reckoning to fate or divine retribution. Instead, we must create systems, tell stories, bear witness, and resist injustice precisely because no one else is coming.

This makes justice not less real, but more precious. It becomes an act of will in the face of indifference—a refusal to let suffering pass unnoticed or wrongdoing go unchallenged. In the absence of God, morality is not erased; it is chosen.

That choice may not bring cosmic closure. But it does offer something braver: the dignity of building justice in a world that offers no guarantee of it.

Sharing the Good News: The Gospel of Atheism

 

Sharing the Good News: The Gospel of Atheism

For many, leaving religion is framed as a loss—a severing from purpose, morality, and ultimate meaning. But what if, instead, it is a liberation? What if the true "good news" is found not in submission to doctrine but in the rejection of imposed belief? Atheism does not merely dismantle theological claims; it offers a new kind of gospel—one rooted in reason, autonomy, and the joy of intellectual freedom.

Breaking Free from Illusion

Religious systems often hinge on unexamined assumptions—divine revelation, unquestioned moral authority, and existential dependence. Yet, as thinkers like David Hume and Bertrand Russell suggest, belief without evidence is an intellectual dead end. The "good news" of atheism is the ability to question, to explore knowledge unbounded by dogma, to pursue truth through skepticism rather than blind faith.

Moral Clarity Beyond Divine Command

Plato’s Euthyphro dilemma poses a fundamental challenge to religious morality: Is goodness dictated by divine will, or does it exist independently? If morality is arbitrary, then ethical concerns must be disentangled from theology. If morality stands on its own, then human reason, empathy, and experience provide a far richer foundation than ancient texts ever could. Atheism does not discard morality—it reclaims it, allowing ethics to evolve alongside society rather than remain static and unquestionable.

Existential Freedom and Meaning

Many religions insist that without a higher power, life is meaningless. Yet, as existentialists like Jean-Paul Sartre argue, meaning is not dictated from above—it is created by the individual. The atheist "gospel" offers a radical alternative: that purpose is not something received but something built. Life does not require divine validation to be significant. Rather, its fleeting nature makes it more precious, demanding engagement with the present rather than fixation on an afterlife.

Liberation from Ideological Control

Michel Foucault’s critiques of power reveal how religious institutions function as systems of discipline, shaping thought through doctrine and ritual. To abandon faith is not merely to reject supernatural claims—it is to reclaim cognitive autonomy. The "good news" is that truth is not handed down from authority but discovered through reason, discussion, and inquiry. No longer bound by religious guilt or fear, one is free to forge identity and conviction without constraint.

Shedding the Burden of Sin

Perhaps the greatest reframing lies in the concept of human imperfection. Traditional theology insists on inherent sin, the need for redemption, and the looming shadow of divine judgment. Atheism dissolves this burden entirely: there is no condemnation, no original failure requiring salvation. Instead, there is only humanity—flawed, evolving, learning. And rather than waiting for divine intervention, we take responsibility for our world and our lives.

This gospel does not promise eternal life or divine favor. Instead, it offers something more tangible: the freedom to think, the ability to shape our own destinies, and the realization that existence itself is enough. This is the true "good news"—not salvation, but liberation.

my thinking in response to Christian assertions about "sharing the gospel", grammar, outline and input via co-pilot

"The King is coming" my reaction and analysis

 

A Critical Analysis of The King Is Coming

During a recent nursing class reunion, the song The King Is Coming was performed—a piece I had heard before but had never scrutinized in depth. As an ex-Seventh-Day Adventist turned atheist, I have always found religious music grating. However, my discomfort with this particular song went beyond mere personal distaste; upon closer examination, its lyrics revealed deeply problematic themes, including outdated gender roles and an unquestioned embrace of authoritarian theology.

Imagery and Narrative: Magical Thinking and Apocalyptic Vision

The song paints an apocalyptic scenario where the world halts in reverence for the return of Christ: "The marketplace is empty, no more traffic in the streets... Work on earth is all suspended as the King comes through the gate."

This imagery, drawn from Christian eschatology, promotes an extreme form of magical thinking—the notion that divine intervention will reset human society, bypassing human effort or historical progress. Such a perspective discourages real-world action, fostering a passive attitude toward issues like climate change, inequality, and injustice.

Sexism and Gender Roles

A particularly jarring lyric is: "Busy housewives cease their labors..."

By singling out housewives, the song reinforces traditional gender roles that define women by domestic labor, while leaving men's work unmentioned. There is no recognition of professional women, single mothers, or men contributing to housework. Even for the time period in which the song was written, these assumptions are outdated and regressive.

Emotional Manipulation and Coercion

The song equates happiness and redemption exclusively with religious belief: "Happy faces line the hallways, those whose lives have been redeemed..."

This binary framing offers little compassion for spiritual doubt or non-Christian perspectives. The sentimentality of the melody masks a coercive message: submission equals salvation, while questioning or rejecting faith means exclusion.

Theological Passivity and Authoritarian Themes

The lyrics repeatedly emphasize waiting rather than action: "Work on earth is all suspended..."

This suggests that societal effort and personal struggle are futile in the face of divine intervention. Historically, such passive eschatology has discouraged progress, relying on religious prophecy rather than human agency to resolve suffering. Furthermore, the image of Christ as King reinforces authoritarian themes rather than values of equality and self-determination.

Conclusion: A Harmful Message Disguised in Melody

While The King Is Coming may have sentimental value for its believers, its ideological framework promotes obedience, passivity, and rigid gender roles. Beneath its harmonic Southern Gospel veneer lies a deeply problematic worldview that discourages real-world action and reinforces outdated social norms. If one is searching for a progressive, justice-oriented spirituality, this song serves not as an anthem but as a cautionary tale.

My thoughts with co pilot grammar check and input

 Abortion arguments

Thinking Critically About Abortion (abortionarguments.com)

Contraception, Vasectomy and Abortion Clinics | Marie Stopes Australia

see sites for links.

Religious Refugees by Mark Gregory Karris, review

Here’s a clearer and more structured version of your review:

This book openly acknowledges the current wave of deconstruction many Christians are experiencing, engaging deeply with the difficult questions modern believers face about the Bible. The author demonstrates a strong awareness of influential voices in this space—such as Kathy Escobar (*Faith Shift*) and Marlene Winell (*Leaving the Fold*)—and aligns with their perspectives while charting an independent path.

**From a Christian perspective:** This book surpasses *The Shack* and the vast majority of faith-related literature that attempts to grapple with existential and theological doubts. It offers numerous valuable insights and should be considered essential reading for today’s Christians.

**From an ex-Christian or atheist perspective:** There is a significant degree of reconstruction here, which might feel akin to rearranging deck chairs on the Titanic—an attempt to salvage elements of belief while maintaining the appearance of stability. The tension between doubt and the pressure to stop doubting is palpable, making for an intriguing exploration of an ongoing spiritual struggle. Ultimately, the effort to rebuild faith may prove futile, but the book offers a fascinating glimpse into this process.

**Disclosure:** The author kindly provided a PDF copy of the book for review.

(See below for more detailed reviews and purchase information.)

Disclosure : PDF copy of book kindly provided by the author. 

see below for fuller reviews by others and purchase details 

The disorienting season of deconstructing and reconstructing one’s faith - The San Diego Union-Tribune

Religious Refugees: (De)Constructing Toward Spiritual and Emotional Healing: Karris, Mark Gregory: 9781938480553: Amazon.com: Books

Saying No To God , new book by Matthew Korpman

No Fear, No Trembling.

Saying No to God:

A Bold Challenge to Fundamentalism

Matthew Korpman moves beyond Kierkegaard’s famous “leap of faith” by asking a daring question: *Can one say no to God?* His answer—*Yes, sometimes it must be yes*—sets the stage for a thought-provoking critique of fundamentalism, biblical literalism, and the idolatry of scripture.

Not since Desmond Ford has a scholar from a Seventh-day Adventist background so directly challenged their own faith community. But Korpman’s arguments extend beyond Adventism, with significant implications for broader Christianity and even other forms of theism.

 A New Lens for Reading Scripture

The book introduces a striking interpretive approach: *good first, God second*. While this method involves selective reading of scripture, Korpman applies it in a way that feels intentional rather than arbitrary. He outright rejects problematic biblical passages, firmly opposing:

- Commands to slaughter neighboring tribes  

- Homophobia  

- Misogyny  

- Patriarchal structures  

Readers are provided with practical tools for dissecting difficult texts. The book highlights numerous troubling passages—ones that atheists and non-Christians may find particularly interesting for debate—but Korpman offers a clear guiding principle: *If it’s not good, don’t follow it*.

The Power of Saying No

At its core, *Saying No to God* champions the right to reject harmful traditions and resist blind submission to ancient doctrines. The ability to say *no*—thoughtfully and with conviction—is perhaps the book’s single most powerful idea.

Whether this leads to more open-minded Christians—or even contributes to some leaving faith altogether—remains to be seen.

While written for a Christian audience and refraining from questioning God’s existence, atheists might see an inevitable next step: *Not just saying no to God’s commands, but saying “No God” altogether*.

Beyond Bell and Rollins

Influenced by thinkers like Rob Bell and Peter Rollins, Korpman pushes beyond them, offering *less fluff, more substance*.

Disclosure:  

I am an ex-Seventh-day Adventist.  

Thanks to the author for courageously providing this outspoken atheist with an advance copy for review.  

**Peter Veitch, *The Postatheist Nurse* and admin of *SDA Fight Club* Facebook group**  

Available from Quoir under the title *Saying No to God*, or via Amazon and other booksellers.  

---

This version ensures clarity, readability, and proper formatting for a blog. Let me know if you’d like any tweaks!

Disclosure, I am an ex seventh day Adventist.  

Thanks to the author for bravely providing this loud atheist an advance copy to review. 

Peter Veitch the Postatheist Nurse and admin of Sdafightclub facebook group

available from quoir at Saying no to god or amazon and other booksellers

Ex Religious Discussion Group

https://www.facebook.com/groups/ExReligiousDiscussion/

My reflections: excellent talk by Joe, with discussion and interaction Moderated by Les from Vic Humanists.

Fascinating to meet ex religious people from other than my own "ex SDA" background.
There was an interesting diversity re experiences and views, some, including myself are repelled by the word "spiritual" others not. It annoys me that secular "spiritual support" falls under exactly that label but I don't have another suggestion ATM. I'm good with the concept of awe etc, lots of great stuff in the talk. I will ask for a text version if there is one.

Sitting in a circle was interesting, felt a bit like AA ( at least as I have seen it represented in media). I guess it is similar in terms of giving up something that is bad for you yet different somehow. I am not addicted to religion or the gods and have no need to be supported off the "addiction". It was excellent to hear other people's views.

I don't think I personally need " ex religious support", I have been out of religion for almost a decade and am fine with this. I do think it is excellent to get networked and be able to point out resources etc. Perhaps it is time to expand various ex religious groups from simply ex SDA, ex JW, ex Jewish, ex Muslim etc and all work together?

I think there is a huge shortage of information and support for ex religious people, for non religious people in "spiritual care" etc. During the meeting I was pondering this and also the idea of those in what Ryan Bell calls the in between spaces or perhaps described by Kathy Escobar as a faith shift, ie less religious or differently religious; people who do not fit in a church but are not fully ex religious.Where do seventh day Adventists go if they reject Ellen White for example? or if they do not hold to the official young earth creation as the official church stance does?

Perhaps an ex religious group can have various networking opportunities  for support, information sharing, activism etc ?

( Side note, I heard that sanitarium pays tax in NZ, I will have to check sources in case I have mislead people. Humble pie on standby) 





https://www.facebook.com/groups/ExReligiousDiscussion/

Comment from Lara Kaput:

Flow ...
Today at the meet-up were former members of the Catholics, Evangelicals, Jehovah’s Witnesses, Jewish Orthodox, Mormons, Muslims, and Seventh Day Adventists. Plus the husband of a Scientologist and (shock horror): current Atheists.
We enjoyed morning tea together, and afterwards, lunch and more chatting.

Joe took us through reflecting on one’s life decisions and behaviors and awe-inspiring, irreligious, outdoors. I learned a new term, ‘flow’, describing when you’re so immersed in something you’re enjoying that you don’t notice the time fly by. And that summed it up.
The highlight for me during the morning break was when we chatted about our similarities and differences.
I also enjoyed hearing about the revocation of tax benefits for Sanitarium in New Zealand.