Category: science

Book Plunge: The Improbable Planet

What do I think of Hugh Ross’s book published by Baker Academic? Let’s plunge into the Deeper Waters and find out.

I like Hugh Ross a lot. It could be because he and I both have Aspergers. I was thrilled then to hear from him and be offered a review copy of his book. As you can see, the title is The Improbable Planet and it’s a history of Earth from a Christian old-earth creationist perspective that is not evolutionary.

Readers of my blog know I don’t answer yes or no on science questions. When it comes to evolution, I tend to keep silent, though I am open to the idea. Therefore, as I go through this work, I am going to avoid speaking specifically on many science issues, which might seem odd, but there is more than just science.

If I grant much of what is in Ross’s book, and it is not to me to decide if it is true or not but more to the scientists, then I would say the main point of the book is to learn about providence. There are plenty of interesting concepts that one can learn about going through. For instance, I had never once heard of the Boring Billion before I read this book. This is supposed to be a time in Earth’s history when it doesn’t seem like much is going on.

Reading about matters involving the planets is always fascinating. While reading about the New Testament and apologetics is my main love in learning, there’s something intriguing about space. If I pull up an article about strange phenomena that can be seen in space, I can stay there for quite awhile looking at it. I find it mind-blowing to think of a massive mountain on Mars or an underground ocean on Europa. There is so much activity taking place in our universe as I write this right now.

Ross’s book does go into that. It goes into why there were so many billions of years spent before we showed up on the scene. Why is our solar system the way it is? How did we get the moon? Why are there so many big planets known as gas giants like Jupiter or Saturn? (One criticism is that at one point he does speak about the eight planets of our solar system. Say what you will, but I will always consider Pluto a planet.)

In fact, the portions that talk about life are brief and I would have liked to have seen more detail on that. One particular area would be dinosaurs, which most every student growing up is fascinated with. Still, there is something and reading about how powerful the asteroid was that hit that was believed to lead to the death of the dinosaurs was quite incredible.

It’s my understanding that Hugh Ross is a dispensationalist, which would make sense because there are a lot of charts and graphs in the book. Thankfully, they’re not on eschatology. Still, I do think this viewpoint of his actually leads to a disappointing ending. The whole of the book is good, but when I got to the end, I did feel a bit let down by that part.

If you’re someone who is curious about the history of Earth, this would be an interesting read. As I said, I cannot comment on the science yes or no. If anything, the main message I think to get from this book is providence. We are not an accident. God made our world the way that He made it for a reason. (This is one area where I think design arguments could work better.) If we can trust God who put so much into making this place for us, what can we not trust Him with?

In Christ,
Nick Peters

Book Plunge: Why There Is No God. Part 1

What do I think of Armin Navabi’s self-published book? Let’s plunge into the Deeper Waters and find out.

Someone in an apologetics group I belong to asked if anyone had read this book. Myself, being the type who wants to be there to help my fellow apologists out, decided to get it at the library. Who knows? Maybe I have some masochist streak in me. The book goes through twenty arguments for God’s existence from an atheist who used to be a Muslim.

It describes itself as a thorough examination, yet the book is just about 125 pages long and looks at, as I said, twenty arguments. I have no idea how you can give a thorough treatment with that. In fact, it’s so short that you could easily read it in a day’s time.

Of course, don’t be expecting to find anything of real substance in here. Much of it is the modern fundamentalism relying on today’s atheist heroes who are just as much fundamentalist. If you’re also expecting to have him interact with the best arguments, like those of Aquinas, well you know without my saying it the answer to that.

I have decided to investigate five arguments a day. Keep in mind a lot of these arguments are arguments that I would not use. Still, even when critiquing a bad argument, we can learn much about Navabi’s approach. Let’s go ahead and dive in.

Argument #1: Science can’t explain the complexity and order of life; God must have designed it this way.

Many of you know I’m not one up for Intelligent Design arguments. If I go with design, it’s the teleological design in the fifth way of Aquinas. (btw, Navabi shows his ignorance here by saying Paley introduced the design argument in 1802 when really, arguments of design go all the way back to even the time of Christ.) Navabi starts with a claim that it used to be that many natural forces were attributed to deities. While this is so, I think many atheists make a false assumption here. Since these were explained by deities, the deities were invented to explain these. That doesn’t follow. Why not that the deities were already thought to be there and that they were assigned these by their worshipers in order to explain how they take place?

Many of you also know that as a Christian apologist, I have no problem with evolution. If you just say evolution explains it, I’m not going to bat an eye. That’s because a question is being answered that I think doesn’t answer the main question for Christianity in any way. Before we go to the next question, we have to address the main argument that Navabi puts forward that we were all expecting.

“If complexity requires a creator, who created God?”

This is Richard Dawkins’s main argument and so many atheists bounce around this Sunday School question as if no one in Christian history ever thought about it. When we talk about something needing a cause, what we really mean is potential being made actual.

What?

Okay. As I write this now, I am sitting at my computer. Suppose my wife calls me and wants something from me. If I agree, I will stand up and go to her. I can do that because while sitting, I have the potential to stand. Once I stand, I have the potential to sit, or lie down, or jump, or do any number of things. Actuality is what is. Potentiality can be seen as a capacity for change.

When any change takes place in anything, that means a potentiality has been turned into an actuality. As I write this, my wife is in the living room watching Stranger Things for the third time. The change is happening on the screen because of signals that are being received from somewhere else through Netflix. (Don’t ask me to explain how it works.)

Now many of us could see this cause and effect going on and say it makes sense. (In fact, it’s essential for science.) Still, we might ask about our own actions. Aren’t we the cause? Do we need anything beyond us? A Thomistic response is to say yes. What we do we do because of something external to us driving us towards it and that is the good. We either want the good and pursue it or refuse it and rebel against it.

What does this have to do with God? For us to say God has a cause, we would have to show that there was some change that took place in the nature of God. If there wasn’t, then there is nothing in Him needing a cause. The universe we know undergoes change so something has to be the cause of the change in the universe.

But isn’t God complex? Actually, no. Note that I am talking about complexity in His being. I am not talking about God being simple to understand. In Thomistic thought, God is the only being whose very essence is to be. There is no distinction between being and essence. You and I are all human. There is a human nature that is given existence and then that for us is combined with matter that separates us from one another. Angels, meanwhile, are each all their own nature and that nature is granted existence. There is no matter that separates them so they differ by their nature. God alone is no combination. Because of this, He doesn’t need a cause.

That’s pretty complex. If you want to read more about this, I really recommend the writings of Edward Feser. He’s quite good at explaining Thomistic concepts for the layman, and I’d say much better than I am at it.

Argument #2: God’s existence is proven by Scripture.

Navabi gives many of the same fundamentalist arguments here that we’ve come to expect. Naturally, it begins with talking about inconsistencies in Scripture. After all, many times the way that a Christian approaches inerrancy can be the same way that a fundamentalist atheist does.

A favorite one to start with is creation. After all, no one ever noticed that the sun comes after plants in the creation account. You don’t really need to ask if Navabi will interact with any arguments. Young-Earthers and Old-Earthers both have said something, but for people like Navabi, just raise the objection. That’s enough. For what it’s worth, I prefer John Walton’s stance.

Let’s also look at some supposed controversies on the resurrection accounts. Here is the first one.

Matthew 27:57-60.

57 When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus’ disciple:

58 He went to Pilate and begged the body of Jesus. Then Pilate commanded the body to be delivered.

59 And when Joseph had taken the body, he wrapped it in a clean linen cloth,

60 And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulcher, and departed.

Acts 13:27-29.

27 For they that dwell at Jerusalem and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him.

28 And though they found no cause of death in him, yet desired they Pilate that he should be slain.

29 And when they had fulfilled all that was written of him, they took him down from the tree and laid him in a sepulcher.

Did you see the contradiction?

Navabi wants us to say that in one account, Joseph buries Jesus. In another, the people do. It’s amazing that this one is put forward as anything serious. Joseph was among the people who did crucify Jesus, though he was a secret sympathizer. His action of burying Jesus would be seen as the Sanhedrin providing for his burial. How is this a contradiction?

There’s also how many figures were seen at the tomb and how many women there were. The basic replies work well enough here that some writers chose to focus on one man or angel instead of pointing out two. I think the women mentioned were the ones alive at the time who could be eyewitnesses.

To be fair, the dating of the crucifixion between John and the Synoptics is a live one. I have no firm conclusion on this, but also it doesn’t affect me either way. The basic facts about the historical Jesus do not hang on this. Scholars do not doubt that Jesus was crucified at the time of Passover.

I will have no comment on what Navabi says on the Quran. I will leave that to the experts in Islam.

When we go back to the Bible, Navabi throws out that the writings were based on oral tradition and written decades or centuries later. Well with the New Testament, I don’t know any scholar who says centuries later. Navabi also doesn’t bother to investigate oral tradition and how well it works or how much later other ancient works were then the events they describe. Neither will many of his atheist readers, you know, the people who talk about loving evidence so much. (Except for claims that agree with them of course.)

And then there’s the claim that the books are anonymous and we don’t know who wrote them. His source for this is Ehrman’s Jesus Interrupted. I have written a reply to that here. It would be good for Navabi to explain how he knows how other anonymous works in the ancient world were written by the people they’re ascribed to and to actually investigate the arguments for traditional authorship, but don’t be expecting that.

Argument #3. Some unexplained events are miraculous, and these miracles prove the existence of God.

This chapter is quite poor, which is saying a lot for a work like this. A miracle is described as an improbable event. You won’t find any interaction with Craig Keener’s Miracles even though this came out after that did. We’re told that a problem with miracles is that they’re unfalsifiable, which is quite odd since so many skeptics make it a habit of disproving miracle claims.

Suppose someone walks into your church service who has been blind all their life. A member of your church comes forward and says to them “God told me to come and pray for you” and ends a prayer saying “In the name of Jesus, open your eyes” and the person has their eyes open. Are you justified in believing a miracle has taken place? I think you definitely are.

These are the events that we want to be explained. If Navabi wants to say miracles cannot happen, then he needs to make a real argument for that. If he wants to say they have never happened, then he needs to be able to show his exhaustive knowledge of all history. Can he do that? After all, his claim is quite grand and could be hard to “falsify” since we don’t have access to all knowledge of all history.

Argument #4. Morality stems from God, and without God, we could not be good people.

While the moral argument is a valid one, never underestimate the ability of atheistic writers to fail to understand an argument. Navabi’s first point is that morals change. However, if morals change, can we really speak of objective truths? Those are unchanging things. If morality just becomes doing whatever people of the time say is good, then congratulations. We do what we think is good and congratulate ourselves on doing what we already agree with.

As expected, Navabi trots out Euthyphro. This is the question of if something is good because God wills it, or does God will it because it’s good. Again, atheists bring up this argument found in Plato completely ignoring that it was answered by Aristotle, his student, in defining what the good itself is. When atheists bring this forward, I never see them define what goodness itself is. We could just as well ask “Is something good because we think it is, or do we think it is because it is good?” Everyone has to answer Euthyphro unless they define goodness separately.

This is followed by the problem of evil. There are more than enough good resources out there for someone wanting more. I am including some interviews I have hosted on my show about the topic that can be found here, here, and here.

Navabi concludes with a natural explanation of morality to the tune that it evolved. Unfortunately, this doesn’t explain things because there has to be a standard of good we have in mind by which we recognize a good action. Goodness is not a material property that comes about through evolution. It is something we discover much like laws of nature or logic.

Argument #5 Belief in God would not be so widespread if God didn’t exist.

This is not an argument I would make, but there are some examples of bad thinking here. Navabi says that if God was revealing the world religions, wouldn’t we expect them to have more in common? Unfortunately, why should I think God is revealing all of them. Could man not believe and make up his own easily enough?

Navabi also says that if these religions are describing the physical world, they can’t all be right, but they could all be wrong. Of course, this isn’t really an argument. One needs to show that all of them are wrong.

Finally, while I don’t use the argument, it does have to be acknowledged that theism is widespread. Given this is the case, why is it that the theistic claims are treated by the atheists as extraordinary claims? Wouldn’t it be the opinion outside of the ordinary, namely that God does not exist, that should be considered as extraordinary?

We’ll go through the next five next time.

In Christ,
Nick Peters

Deeper Waters Podcast 9/24/2016: Jim Stump and Kathryn Applegate

What’s coming up this Saturday? Let’s plunge into the Deeper Waters and find out.

The interplay between science and religion is one of the great topics of discussion today. I am convinced there is no real disagreement nor can there be. True science and true religion will agree. Through the years in this journey, I have changed my mind on several issues. Not being a scientist, I don’t debate the issue specifically, but I have tried to see if affirming any beliefs would really damage my interpretation of the Bible or Christianity or theism.

One such area is evolution. A few years ago, I realized that I could interpret Genesis without going against inerrancy as well as still have theism and the resurrection without arguing against evolution. With that, I am able to focus where I think I need to and remove what is a trump card from someone like Richard Dawkins for instance.

Is my position unusual? Are there Christians who really know the sciences and see no problem with believing in evolution and the resurrection of Jesus? I was excited to see that IVP had a book along these lines and requested my review copy. I liked it so much I decided to have the two editors come on. The book is How I Changed My Mind About Evolution. Who are the editors?

jimstump

Jim Stump is Senior Editor at BioLogos. As such he oversees the development of new content and curates existing content for the website and print materials. Jim has a PhD in philosophy from Boston University and was formerly a philosophy professor and academic administrator. He has authored Science and Christianity: An Introduction to the Issues (Wiley-Blackwell, forthcoming) and co-authored (with Chad Meister) Christian Thought: A Historical Introduction (Routledge, 2010). He has co-edited (with Alan Padgett) The Blackwell Companion to Science and Christianity (Wiley-Blackwell, 2012) and (with Kathryn Applegate) How I Changed My Mind About Evolution (InterVarsity, 2016).

kathrynapplegate

Kathryn Applegate is Program Director at BioLogos. Before leading the BioLogos Voices program, she managed the BioLogos Evolution & Christian Faith grants program. Kathryn co-edited (with Jim Stump) How I Changed My Mind About Evolution (InterVarsity Press, 2016). She received her Ph.D. in computational cell biology from The Scripps Research Institute (TSRI) in La Jolla, California. At Scripps she developed computer vision algorithms to measure the remodeling activity of the cell’s internal scaffold, the cytoskeleton. Kathryn enjoys an active involvement in both the science and faith community and in her church. She and her husband Brent have two young children and love exploring the state parks of Michigan together on the weekend.

We’ll be asking questions about issues such as inerrancy, a historical Adam, and whether Jesus can be seen as infallible or not. We’ll also be asking if someone wants to argue against evolution, how should they go about it? I’m sure for many this will be a controversial subject, but I hope that you’ll also listen and consider the viewpoint. I have become convinced that many people actually do see evidence for evolution and Christianity both. Why not get their case? We could also consider a debate sometime in the future on the topic.

Hope you’ll be listening and that you’ll also consider leaving a positive review of the Deeper Waters Podcast on ITunes.

In Christ,
Nick Peters

Book Plunge: Everybody Is Wrong About God?

What do I think of James Lindsay’s book published by Pitchstone Publishing? Let’s plunge into the Deeper Waters and find out.

Remember the old days when Peter Boghossian was heavily pushing the idea of street epistemology? Good times. Good times. Well now his main fan James Lindsay has decided to follow in his footsteps. Lindsay’s book even has a foreword by Boghossian as well (And I did review Boghossian’s book here.). Unfortunately, Lindsay’s book falls drastically short of Boghossian’s, which is saying a lot since Boghossian’s was a train wreck to begin with.

Lindsay’s main idea is that everyone is wrong about God because we’re talking as if theism even makes any sense whatsoever and that we know what we’re talking about when we talk about God. Of course, one would expect at this point to see interaction with sophisticated systematic theologies such as those in the past of people like Augustine and Aquinas, or even today people like Erickson or Grudem or McGrath. If you are expecting that, you are going to be disappointed. Actually, if you’re expecting any engagement with contrary opinion, you are going to be disappointed.

The laugh riots really begin on page 17. What we are told there is that the New Atheists succeeded in their quest. It defeated theism at the level of ideas and destroyed the taboo of atheism. At this, we can see that James Lindsay is in fact the Baghdad Bob of atheism. The new atheists can’t hold a candle to the old atheists of the past. All we got from the new atheists was a rant largely about topics they did not understand, much like people who critique evolution without bothering to read the best works in science.

Of course, in all of this, don’t expect Lindsay to do anything like, you know, actually interact with the arguments for theism. If you expect to see the ways of Thomas Aquinas interacted with or a refutation of Craig’s Kalam Cosmological Argument or a response to the twenty ways listed in Kreeft and Tacelli, you will be disappointed. For new atheists, it’s enough to declare victory and then stand up and have the celebration.

From this point on, rather than actually engage in arguments and evidence, which like many atheists I encounter Lindsay doesn’t seem to care for, it’s best to jump straight to psychology. Why do we believe in something that’s so utterly obviously false? (A step forward I suppose. Boghossian wanted us to be listed as having a mental illness.) The problem here is you can psychologize anything. We could come up with psychological reasons for atheism, and they could apply to some people, but that does not refute atheism any more than psychological reasons for theism refutes theism.

Well let’s try to find some interesting parts and see what can be said about them.

On p. 60, we are told that many theologians and apologists will argue that theism has evidence, but that is false. There is a note here and one would expect to see some reply to some arguments or perhaps at least a book dealing with these arguments. Well, one would expect that were we dealing with a real sophisticated argument for a position. Considering we’re dealing with a fan of Boghossian, we’re not surprised to find another assertion.

Lindsay’s main argument is that we might have some arguments for theism and even if we did succeed at that, how do we get to what religion is true? Yes. You read it. That’s his argument.

Of course, Maimonides, Aquinas, and Avicenna would have all used the same arguments for general theism. That’s because theism itself is a metaphysical and philosophical claim so metaphysics and philosophy work there. First point to establish is that if theism is established, then atheism is false. Even if we could go no further, we would still have refuted atheism.

Second point is that Lindsay’s argument is just weak. Maimonides, Avicenna, and Aquinas could all then point to historical reasons for their faiths since all of them claim that events happened in history. I as a Christian would face my “All but impossible” task, in Lindsay’s words, by pointing to the historical evidence for the resurrection of Jesus. A Muslim could point to why he thinks the Koran is the Word of God and a Jew could point to the Torah while showing problems with the New Testament. It could be that any of the arguments would work, but it shows that it is not all but impossible.

Again, if we were dealing with a real case, we would see some interaction. We are not, so we do not. High schoolers just starting apologetics study could have answered the question of Lindsay.

On p. 70, Lindsay says we have a right to shoot bull wherever we see it. Indeed we do. I make it a habit of doing such and I make it a point to shoot it down from atheists as well as theists. That’s one reason I’m doing this review. There’s a whole lot to shoot at.

On the very next page, he writes about a debate Sean Carroll had with William Lane Craig. This is a debate that I really didn’t care for. For one thing, as a non-scientist, I suspect most people in the audience spent a lot of time during the debate saying “What the heck are they talking about?” Lindsay is convinced Carroll won. Maybe he did. For Lindsay, this is a huge victory.

Well, let’s go to another debate. This is the one that took place between Peter Boghossian and Tim McGrew. In fact, someone with an interesting opinion on that was James Lindsay himself. What does he say?

“I also won’t comment about winners because I think the idea of winning a conversation is stupid to the point of being embarrassing for people that we make a sport of it.”

Well Unbelievable? is a debate show with a moderator so apparently, it’s stupid when we talk about a victory on Unbelievable? It’s not when we talk about it between Carroll and Craig. Got it.

“(Full disclosure: I think the debate was a draw because the substantive point of the matter could not be settled because the relevant data concerning how Christians and other religious believers use the word “faith” is not available.)”

It certainly is available. You just have to be able to, you know, go out and research and study it. Unfortunately, Boghossian did not do that. He had anecdotal evidence. McGrew actually went to scholarly sources. We’re sorry to hear that Lindsay does not consider that good enough.

“McGrew, the far more experienced debater, came off tighter in what he had to say and hid his weaknesses well, better than did Boghossian.”

And Tim McGrew’s other debates prior to this that we have are…

ummmm….

errrr…..

uhhhh…..

I think he told me he did some debating in high school. I suppose that counts in Lindsay’s book. Obviously, McGrew had to have more experience. I mean, how else can we explain what happened? It couldn’t be that (SHOCK!) McGrew actually had better arguments and Boghossian was uninformed? Nah! Can’t be that! Let’s look for an excuse!

The comments section, which I participated in, is immense damage control. If I think a theist lost a debate, and I think they do sometimes, I can admit it. It doesn’t change the truth of theism. It just means we had a bad debater at that point.

On page 87, Lindsay refers to Harris’s work of The Moral Landscape. The book is hardly what Lindsay thinks it is. All of my reviews can be found here. Michael Ruse, who I consider to be a much better thinker, trashes the book as well here. Strange also that considering how Lindsay wanted to show a debate earlier, he said nothing about Craig’s debate with Harris.

Naturally, we soon come to faith. Ah yes. The favorite weapon of the new atheist. Just pick your bogus definition that you have no evidence for other than anecdotal experience and run with it! A real researcher would go to the Lexicons and the study of the Greek language and see what the New Testament writers meant by faith. Lindsay does no such thing. Lindsay has studied the meaning of faith in the New Testament about as much as I have studied Brazilian soccer matches. For my take on faith, go here.

On p. 100, Lindsay talks about Poseidon falling away as we gained more knowledge of how the world works. Well this is odd. I thought science didn’t really get started supposedly until we got out of those horrible dark ages. (That is in fact false. Go here.) Is it really scientific knowledge that destroyed Poseidon?

No. What actually destroyed it was Christianity. As Larry Hurtado shows us in Destroyer of the Gods (For my interview with him, go here.), the reason we speak about asking if you believe God exists and not the gods is because of Christianity. Christianity became a dominant worldview and with it monotheism. When monotheism dominated, Poseidon died out. It was known then that the true God was in charge of this and science started to take off as we sought to understand how God works in the world.

This helps deal with a common misnomer. Skeptics like Lindsay think that Christianity is in danger the more gaps science fills in. The early Christian scientists saw no such danger. They thought they were establishing theism more by filling in the gaps. They sought to know how God did His work. Lindsay will need to search the medieval literature to see where a gap exists and they just plugged in “Goddidit” for an answer. One could say their answers were bad and wrong as science was just getting started, but they were still trying to be scientific.

One such case of this is with evolution on p. 118. Lindsay is convinced that if you establish evolution, well you destroy Adam and Eve and you destroy original sin and then everything else falls apart. Sadly, Lindsay is just as fundamentalist as the fundamentalists he wants to argue against. The ludicrousness of this can be shown in that I can have a case for the resurrection of Jesus and be told “Well, that can’t be true because of evolution.” How does that explain the data? It doesn’t.

Meanwhile, I and many other Christians have no problem whatsoever if evolution is true. I don’t argue for it or against it. I just don’t care either way. It doesn’t mean that Adam and Eve were unreal figures and the fall never happened. If I am wrong on Adam and Eve, then oh well. At the most, I only lose inerrancy. I still have the resurrection of Jesus and my Christianity is just fine. That’s the benefit of not being an all-or-nothing thinker, like Lindsay is.

p. 120 tells us that Jefferson in his writings referred to Nature’s God and the Creator and not to YHWH or Jesus or something specific. Of course. Jefferson was a deist and he was not wanting to establish a theocracy. That doesn’t mean that God was seen as an add-on. God was essential. Jefferson himself even held worship services in the White House.

On p. 122 we start to explain concepts like goodness finally. Interestingly, Lindsay points to how we feel about these things, almost as if they’re intuitive to us. Perhaps they are, but absent in any of this is even if they are, why should we think those feelings explain reality? Some people strongly feel God, and yet Lindsay would disagree that they are feeling God. If the God feeling is a falsehood of sorts, why not the feeling of goodness?

The real question one should ask at this point is “What is goodness?” Here, we come up empty again. Lindsay doesn’t begin to answer the question. If there is goodness, how do we know it? No answer once more. Even stranger, in an atheistic universe where we just have matter in motion, why should there be such a thing as goodness to begin with? If Lindsay praises the new atheists, why not go with Richard Dawkins in River Out Of Eden?

“The total amount of suffering per year in the natural world is beyond all decent contemplation. During the minute that it takes me to compose this sentence, thousands of animals are being eaten alive, many others are running for their lives, whimpering with fear, others are slowly being devoured from within by rasping parasites, thousands of all kinds are dying of starvation, thirst, and disease. It must be so. If there ever is a time of plenty, this very fact will automatically lead to an increase in the population until the natural state of starvation and misery is restored. In a universe of electrons and selfish genes, blind physical forces and genetic replication, some people are going to get hurt, other people are going to get lucky, and you won’t find any rhyme or reason in it, nor any justice. The universe that we observe has precisely the properties we should expect if there is, at bottom, no design, no purpose, no evil, no good, nothing but pitiless indifference.”

After all, as Dawkins goes on to say, our DNA neither knows nor cares. It just is and we dance to its music. If it doesn’t know or care, why should we?

These are the kinds of questions one would want to have answered, but Lindsay comes nowhere close. If he wants to accuse theists of jumping too quickly to “Goddidit” (And no doubt some do), then we can say he jumps too quickly to “Goddidn’tdoit). The evidence does not matter. There has to be an explanation without theism.

On p. 156 he defines a delusion as “a belief held with strong convictions despite superior evidence to the contrary.” This is quite fitting because on p. 154, he talks about the problem of evil and says “no amount of theological mental gymnastics has or ever can satisfactorily surmount the problem of evil.” It’s bad enough to say that it has not been surmounted. Most atheistic philosophers would even concede that the logical problem of evil has been defeated. It’s even stranger to say that it never can. Where did Lindsay get this exhaustive knowledge? Never mind the question of not being able to define good and evil which is still another hurdle. It would be nice to see if Lindsay has responses to people like Clay Jones or Alvin Plantinga or any other works on the problem of evil. He doesn’t.  Sadly, this doesn’t shock me any more. I’ve reached the point where I expect atheist works to not interact with their opposition. Lindsay does not disappoint.

On p. 180, Lindsay wants to point to the historical record of what religion has done. Absent is any mention of what atheism did in the 20th century. One supposes that Lindsay just wants us to have faith that atheism if established today would be different. All of a sudden, we would all unite in love and harmony and be singing Kum-Bu-Yah.

On p. 181, he tells us that the responses from the peanut gallery that say that faith means something more akin to trust is irrelevant. Why? Your guess is as good as mine. It’s certainly not because of interaction. It’s certainly not because of researching the evidence. Lindsay just wants us to take him on faith that this is so. It’s a shame he provides no evidence. Could we just say this is what Boghossian would call “a deepity”?

On p. 184, we get to something that could be considered an argument. This is that the Bible lists bats as birds. That’s nice. It would be also nicer if Lindsay looked up the words. We translate it as birds often today, but the word really refers to a winged creature. There was not a modern taxonomical idea of bird then. There were just creatures that were not insects but had wings. Last I checked, bats had wings. Now maybe Lindsay has come across some scientific research that shows bats don’t have wings. Still, by the ancient standards, we are just fine. If they were just referring not to a modern idea of taxonomy but to the ancient definition of a creature with wings, then bats qualify.

At 185, Lindsay says street epistemology is for inducing doubt to foster intellectual honesty. Those of us who are apologists are not doing the same thing. We create doubt to manufacture vulnerability and perhaps fear to lead to a conclusion. Nice that Lindsay believes in mind reading. I in fact want to encourage better thinking as well. I just think better thinking leads to Christianity, but hey, apparently Lindsay believes in mind reading. Who knew?

If street epistemology wasn’t bad enough to promote, Lindsay also promotes John Loftus’s “Outsider Test for Faith.” Lindsay says no sources have passed this test. His note reference for this? Just do a google search. None of them are worth citing. Well there you have it! Lindsay has spoken. The case is closed! Of course, he could have interacted with a case, such as the book by David Marshall directly written on this. My interview with Marshall can be found here.

It’s also amusing to find that on p. 198-99 that the Inquisition and radical Islam are put right in line with Stalin and Mao. One would hope for historical sources, but alas, there are none. He could find one such source here. Of course, Islam is central to radical Islam and I would argue a consistent outworking of it. What about Stalin and Mao? Does Lindsay just consider atheism incidental to them? Hard to think that since they were on a warpath against religion entirely.

On p. 210, he points to the opinion of the National Academy of Sciences. After all, very few are theists. Unfortunately, Rob Bowman responded to Victor Stenger on this point here. I will quote a relevant part.

Assuming that’s true, how does one get into the NAS? Here’s what the National Academy of Sciences website says: “Because membership is achieved by election, there is no membership application process. Although many names are suggested informally, only Academy members may submit formal nominations.” In other words, it’s an exclusive club that decides who may even be considered for membership. According to a 2010 article in Scientific American, about 18,000 American citizens earn PhDs in the sciences or engineering every year. There are only about 2,200 members in the NAS, and no more than 84 new members are inducted each year. Even the geniuses in the NAS can figure out that its membership does not represent an adequately representative sampling of well-trained scientists.

In conclusion, Boghossian’s book at least had something redeemable in it about political correctness, which I agreed with. Lindsay’s book has no such feature. The main benefit we get from it is that we see further the bankruptcy of the new atheists. Apparently, it is a mark of pride to not interact with your opponents and not treat their arguments seriously. Lindsay can keep up his position. I hope he does. It’ll just further dumb down the atheist community while theists in the academy will be doing our further research and strengthening our position. With the idea of movements like Jesus mythicism and such being jumped on by atheists on the internet, I would not be surprised to see them intellectually bankrupt in a generation or two.

Thanks for helping the cause Lindsay.

In Christ,
Nick Peters

Atheism: The Case Against Christ. Chapter 3.

Do the Salem Witch Trials disprove Christianity? Let’s plunge into the Deeper Waters and find out.

I’ll be quite blunt at the start and say the Salem Witch Trials is not anything I’ve really looked into specifically. Of course, that means that when I approach them, I’m going to be agnostic. I do not claim to know what exactly happened there and I would really have to study the historical data. If any readers have any comments and some good sources to recommend, I welcome them.

McCormick begins with what is often said about the NT by Christians. We do have eyewitness accounts. We have the early church was persecuted. We have archaeology verifying many of the claims of the NT of a historical nature. This is all good, but now McCormick switches to the Salem Witch Trials. What happened?

He points out that there you have people claiming to see witchcraft going on. They all came from diverse backgrounds and social strata. They were all passionately convinced. People had a great deal to lose if they were wrong, such as friends and family. McCormick says it seems very unlikely that there would be an ulterior motive for being able to risk putting friends and family on trial.

McCormick says the accounts were investigated and we have hundreds of documents from the time. He claims we have enough documents to fill a truck. What was going on?

McCormick says he is of course not making a case for real witchcraft. It is a hypothesis, but one he doesn’t consider likely. He says it is not the best or most probable one. The point he wants to establish is that the accused were not witches and you and I probably do not believe that.

Now to be fair, I’m skeptical, but I would like to see what was going on then and what the better explanations were. What explanation would best explain the data that we have? Therefore, as I come at this as someone who has not studied the events, I look and see what can explain it. I wonder if McCormick can do that for me or not.

Now of course, McCormick has statements about the Gospel stories being hearsay and anecdotal and such. We will look at that more in later chapters, but naturally, he doesn’t at all bother to interact with 1 Cor. 15. We’ll also find he doesn’t really back his claims about the Gospels and the historical information we have, but I want readers to know that this is going to be discussed in a later chapter.

McCormick thinks with his comparison, there are three things a believer can do. The first is bite the bullet. He might lower his threshold of evidence to accept both claims. Now to clarify, this isn’t my claim yet. My claim is simply that I don’t know and I prefer to not speak on a subject I don’t know about. Of course, I’m skeptical, but I’m not going to approach the data and say “I want to know what happened. Witchcraft is ruled out.” McCormick says we shouldn’t accept real witchcraft though because the best explanation doesn’t involve that.

In this also, McCormick says lots of religions claim exclusivity and they do so on the basis of their historical miracles.

Okay.

Like what?

McCormick gives no examples. For Islam for instance, the only miracle I understand to be certain is the Koran. Buddhism is atheistic classically and miracles would prove nothing. Hinduism meanwhile is pantheistic. Miracles don’t fit. Mormonism could be close, but even this one is supposed to be built on a prior Christian worldview. Even still if I grant just Mormonism, then that’s just one. I can’t help but think of the words of Sheldon Cooper.

https://www.youtube.com/watch?v=OBfsEvizyk8

McCormick also asks “How does the evangelical Christian, who explicitly denies the doctrines of other Christian denominations, explain the widespread occurrence of miracles in those churches that seem to legitimate their actions?” (Loc. 895)

Like what?

I mean, I know many Pentecostals claim miracles, but I don’t know any who would say “Therefore Pentecostalism is the one true faith and all other denominations are hellbound.” I also don’t think many would say that therefore everything they believe about God is absolutely right. McCormick acts as if a miracle can only happen because God wants to give a big affirmation to a movement. That could be, but it doesn’t necessitate it.

I have no problem accepting miracles in other religions for instance. Perhaps God is giving some common grace to someone. Perhaps there is demonic activity going on with false wonders. I do not know. I’m also fine with that. The main point is I have no problem explaining it.

Now let’s put the shoe on the other foot. Let’s go to McCormick and say that how does he explain it if there is one bona fide miracle and there is no natural cause whatsoever? McCormick’s worldview is in a bind then. Mine isn’t. Chesterton said years ago that the theist believes in a miracle, rightly or wrongly, because of the evidence. The atheist disbelieves, rightly or wrongly, because he has a dogma against them.

McCormick also says that if some other entity is acting, then one of the central pillars of the natural sciences has been undermined. (loc. 910) He asks if my evidence for the resurrection is better than thinking the entire scientific enterprise’s naturalistic worldview is correct.

First off, there are plenty of scientists who do not share a naturalistic worldview. Consider Francis Collins or John Polkinghorne. What McCormick means is “Is my evidence for the resurrection better than the evidence for naturalism held by atheistic scientists.”

The answer is yes. I do not find the naturalistic worldview at all convincing. McCormick has given me no reason to think that it is and seems to have this strange idea that miracles undermine science. Why? We are not told. Science only tells you what happens if there is no outside interference. The fact that an outside agent could interfere does not mean there are no processes that would happen on their own regardless.

In fact, miracles rely on a natural order being a given. After all, if there is no natural order, then how could you recognize a miracle? If there is no natural order, you drop a rock and it falls. The next time it floats through the sky. The next time it shoots like a rocket through your neighbor’s window. (Interestingly, the rock dropping idea comes from Hume who did decide to argue against miracles. Wonder why he wanted it both ways.) It is only if rocks consistently fall can you recognize a miracle if one does not. It is only if dead people stay dead and virgins don’t give birth that you can recognize a miracle if a dead person returns to life and if a virgin gives birth. (And of course, I do affirm the virgin birth.)

This is simple thinking. It’s a wonder McCormick doesn’t see this, but in these statements he has just revealed his hand and said he would not believe in miracles because his own worldview will not allow it. Well it’s nice to know who’s coming to the evidence with their presuppositions ready.

The second response McCormick says can be taken is to deny the analogy. He says this is doomed to fail because it will end in ad hoc rationalization and special pleading. (Loc. 918) Well it’s good to know that the conclusion has already been reached even before hearing the case.

I think some differences are the NT world was an honor-shame context instead of a guilt-innocence context. It was agonistic instead of individualistic. It was a movement that lasted hundreds of years under persecution instead of one that died out in about a year (According to the time given by McCormick.) It went against prior accepted beliefs whereas the Witch Trials I gather were built on a prior worldview.

But for McCormick, these are just ad hoc and special pleading instead of, you know, real historical facts.

He also says there are many other claims that are false like the Hindu milk drinking miracle, but you can do this with a tablespoon in your own house. Some surfaces just naturally take in the milk. As for Lourdes, I would refer him to Keener’s work. I’m not about to say that all such claims are false.

Still, the real howler comes when he says “The original accounts of Islam, Mormonism, Buddhism, and Hinduism are filled with supernatural claims, and the circumstances surrounding their advents resemble Christianity in too many relevant respects.” (Loc. 934)

Really?

Okay. What are the supernatural claims that are in the original accounts of Islam? Muhammad is said to have done no miracles save providing the Koran. The miracles come in the biographies that come 100+ years later. These are not the original sources.

Buddhism and Hinduism? We have original sources for these? I would love to get to see the original account of Buddhism and Hinduism. Does McCormick have them? Does he have some evidence that their origins were comparable to Christianity’s or does he just want me to take it on faith?

The closest you might have is Mormonism, but even then that is shrouded in mystery. We do have evidence of Smith being a con man. We have multiple accounts of the beginning and no clear details on what happened. The original Book of Mormon that you can find has a number of grammatical and such errors that are changed in later manuscripts deliberately.

I take it McCormick really hasn’t looked at the evidence of these religions too much. He’s just accepted claims on faith. A shame. A good researcher would do otherwise.

He also says that Salem shows we don’t need to have a fully articulated naturalistic explanation to believe there is one. (Loc. 956) Good to know. We have a position of faith. McCormick doesn’t have an explanation for why all these people would see XYZ and be willing to put their loved ones on trial but, well, we know there HAS to be one! There has to be and we know this because naturalism is true. We know naturalism is true because these events don’t happen. They don’t happen because naturalism is true. Again, we are ultimately arguing in a circle.

Now a good researcher would want to know what that explanation is. Is there one? I don’t know without studying it myself, but when it comes to Jesus, I invite McCormick to give his better explanation. Until he can give one, I am justified in my conviction that Jesus rose from the dead.

A third way McCormick says we can respond is to say evidence doesn’t matter. Now this way apparently works fine for him, but it doesn’t work for me. I say the evidence does matter and it does need to be explained. Unfortunately, McCormick has left out the fourth way to respond.

That way is to look at all the data and ask questions a researcher would ask and then seek to provide an explanation. As I’ve said, I haven’t looked so I don’t have one. Unfortunately, McCormick doesn’t give me one either. All he ends up saying is “There has to be a natural explanation and likewise, there has to be one with Jesus.” That’s just question-begging. It would have been good for McCormick to do the hard research and read all scholarship he could find on this. Unfortunately, no such exercise took place.

Let’s hope he doesn’t make the same mistake with the resurrection.

In Christ,
Nick Peters

Part One can be found here.

Part Two can be found here.

Part four can be found here.

Part five can be found here.

Part six can be found here.

Part seven can be found here.

Part eight can be found here.

Part nine can be found here.

Part ten can be found here.

Part eleven can be found here.

Part twelve can be found here.

Part thirteen can be found here.

McCormick’s Gaffe

Book Plunge: The Science Delusion

What do I think of Curtis White’s book published by Melville House? Let’s plunge into the Deeper Waters and find out.

White is really tired of the arrogance of the scientists today. He loves the science, but his big problem is that many times scientists think that they’re doing science when really, they’re not. They will make statements such as Hawking’s that philosophy is dead, then make philosophical statements and not even realize it. Often this is done without a look at all at the great philosophical stances. (Consider how Krauss redefines nothing from the definition understood for some 2,500 years by theologians and philosophers and then blames them for changing the terms.)

One of his favorite examples is when he talks about how scientists say science is beautiful and amazing. White doesn’t argue against this, but what does it even mean? Are these scientific statements? Certainly not. These are statements of a personal opinion that can’t be objectively measured.

I have personally seen this. When I lived in Charlotte, Richard Dawkins came to nearby Queens university and gave a talk on his book The Greatest Show On Earth. His last chapter was all about the beauty of the universe and science. Now I am not denying the beauty of the universe or of science, but I got in line for the Q & A. When I got up, I asked Dawkins about that chapter and asked if he had any metaphysical or scientific basis for beauty.

I suspect most of the audience consisted of atheists at the time who had been throwing softballs and this time, he was flummoxed. He gave an answer that went on various tangents for about three or four minutes and then finally ended with “We don’t really know.” So here we have Dawkins telling an audience about this beauty and he hasn’t really even thought about how this beauty is known.

White also notices that scientists and others regularly use other words without telling about them. It’s just assumed “Well everyone knows what that means.” Consider how Hitchens writes about the life of reason. Sounds good. I mean, we all believe in reason don’t we? Don’t we see atheists having the Reason Rally and the Christmas signs that say “This season, celebrate reason.”? Indeed we do, and yet they never seem to define this word. What exactly is meant by reason? Your guess is as good as mine because it is never stated.

In all of this, White doesn’t want scientists to stop doing science, but he doesn’t want us to lose sight of the humanities. Art and philosophy and other topics are not dead. Scientists have too long put themselves up as the pinnacle of knowledge and others should be silent because “Hey! We’re scientists!” Maybe other fields can pick up some of the scraps, but science is where the real knowledge is.

White’s book is a really good critique of this system of thought and of the scientism of our age. It is a call to not abandon philosophy and art and other fields and to not give pat answers to big questions. Those questions need to be asked even if science is not the answer to them. Perhaps there are some questions that science just can’t answer.

Oh. One more thing. Curtis White is an atheist.

In Christ,
Nick Peters

Book Plunge: How To Be An Atheist

What do I think of Mitch Stokes’s book published by Crossway? Let’s plunge into the Deeper Waters and find out.

Many atheists have long said it is time to move past religion. We need to be people of reason and evidence. (As if in all the history of religion no one ever thought about those) Once we don’t act so gullible and accept these religious beliefs, we will instead find some beliefs that stand up to scrutiny. We will see science bringing us into a brave new world.

Or will we?

Now to be fair, not all atheists have fallen for the myth of scientism, but a good deal have. They will not fall for the beliefs put out by religious people. (Although speaking historically, they will be gullible with regard to the existence of Jesus and believe the Christ myth theory wholeheartedly quite often) They believe in following the evidence where it leads.

Stokes challenges that and he does that by suggesting the atheists apply their skepticism and standards to the science they love so much. The book is divided into two parts. Those are science and morality. In the first, Stokes looks at claims related to science and asks if it can really deliver the goods that we are often promised it will.

Now no doubt, we owe much good to science, but the problem with scientism is that it says all good is owed to science and only science can tell us the truth. Stokes relies largely on Hume pointing out that by scientific standards, you can’t detect basic ideas like even causality. You do not see cause taking place. You assume some connection that cannot be detected.

For instance, you see a brick fly through a window. You see the brick shattering the window and think that that means that the brick shattered the window. That makes sense, but does it follow? We could point out that Hume said that a stone falling when dropped 1,000 times does not mean that it is going to fall when dropped the next time. The same applies for the brick and the window.

Science can tell us about events that happen and can give us some functional truth, but can we know it’s ultimately true? We could all be brains in a vat after all. In fact, science does not give us ultimate and absolute knowledge as it can be overturned at any time. Sometimes, this is much harder to do as Stokes points out, looking at the work of Kuhn mainly.

In the end, it looks like science doesn’t deliver the good of absolute truth. In the end, the atheist needs to frankly say he doesn’t know Unfortunately, this also means for him that science cannot disprove God. Yes. It could be that new atheists proudly proclaiming the death of God with science are just wrong.

What about morality? Stokes starts off by dealing with the supposed claim that we are saying that atheists cannot be good people. Not at all. What is said is that this goodness is often assumed to be a given in the universe. Yet how can we detect goodness? How can we have a standard of it? Stokes points out that Harris regularly just begs the question in arguing for his theory. I did wish Stokes had quoted Ruse’s review here, but that did not happen.

To get to the point, in the end, Stokes argues that atheism doesn’t really have a coherent theory of morality yet and it will ultimately boil down to nihilism. Therefore, to be a consistent atheist, you will need to be doubtful of knowledge and need to be a moral nihilist.

Or could it be atheists just aren’t really being consistent? Of course, we could say none of us are fully consistent, but we need to ask more if it is the case that our beliefs are not consistent or if we are not consistent with them? There is a world of difference.

Stokes’s book is written on a lay-level, though it could be a little bit deep at times. Still, it does give food for thought and is something worth thinking about. I would like to see one coming out sometime on historical claims as well.

In Christ,
Nick Peters

 

Book Plunge: How I Changed My Mind About Evolution

What do I think of Kathryn Applegate and J.B. Stump’s book published by IVP? Let’s plunge into the Deeper Waters and find out.

When you see a title like this, your first inclination would probably be to think that this is a book by several ex-atheists who came to Christ and then as a result changed their minds on evolution. That’s a natural idea to think. Unfortunately, it’s dead wrong. In fact, this is about Christians who came to either believe in evolution or be open to it and saw no conflict with their Christian faith.

I find this interesting because I find myself in the category of people who are open. If you ask why I don’t come out and affirm, it’s because I don’t possess the scientific acumen to really examine the evidence. I also don’t possess the desire to spend years reading about it when my focus is elsewhere. How did I reach this conclusion?

It actually happened when I was studying at Southern Evangelical Seminary. I was writing a research paper on science and religion and thinking about the interplay between the two and how so many people so often claim that war is going on between the two. I also combined this with the Thomism that I had been learning about. I thought about the five ways and how those were valid ways of showing God exists long before the scientific arguments of our day came along such as the first two ways of William Lane Craig or of the Intelligent Design movement.

I started asking how much could I grant and still have Christianity? I realized it was quite a lot. My research got me to realize that if evolution is true, we have to accept it. We have no other choice. If something is true and if we believe the Bible is inerrant, it will not contradict the Bible. We might have to change our interpretation of the Scriptures.

I also thought about this because I had seen too many Christians, and sadly it was sometimes myself, critiquing evolution without understanding science. But wait, wasn’t it my concern that the new atheists were critiquing ideas without bothering to understand them? Ought I not be consistent? Now that being said, I am not opposed to Christians critiquing evolution. I just say that if you want to do it, make sure you build a case that is scientific. If evolution falls, let it fall because it is bad science. Let it never be the case that we make it the Bible vs. science. That damages the faith community and the scientific community both. (And atheists make the same mistake of such a dichotomy which I think leads to great ignorance on both the Bible and science.)

So enough about me, let’s get to the book. This book contains twenty-five accounts of people who accept evolution or are open and are committed Christians. I was very pleased to see N.T. Wright in here who wrote an essay on how this is a major issue in America, but not so much of one in the U.K.

Sometimes I thought the title was not as accurate. Some were Christians who never really had a problem with evolution. Some were, but not all. Can we really speak of them changing their mind on evolution?

Also, I understand that we should read more elsewhere to learn about evolution itself, but I would have liked to have seen more argumentation for evolution. Still, if you grant that at the most each author had about ten pages, I suppose I can see why it was lacking. Much of it was more autobiographical.

What I saw over and over was the need to really look at science and how science really can be a gateway to the glory of God. True, there are pastors and Biblical scholars in this book, but let us not think they are the only ones who are bringing the truth of God. The scientists can do it too. Sure, science won’t bring us the message of salvation by itself, but it does still help our lives here tremendously and explain the wonders of the God that the scholars and pastors reveal.

I realize there are some Christians who still struggle with this and I understand it. In fact, the editors of this book do and I’m sure most of the writers in the book do. Still, I always want to point to the foundation. If you found out evolution was true, would that refute for you the fact that Jesus rose from the dead? If it does, then you might not have a good apologetic for the resurrection to begin with. If Jesus rose from the dead, then how can evolution disprove that?

Could it also be that you believe in a God not with a certain nature but who works a certain way? We can still be made by God and formed over time. In fact, all of us are. From the time our parents have sex and conceive us, we spend nine months being formed and yet none of us thinks that that undermines our being made in the image of God.

I recommend that if you don’t know science, try to grant what can be established scientifically. If you do know and you think you can argue, make a case. If evolution is false like I said, it deserves to fall. Stick instead to your strengths ultimately. You don’t have to answer everything. The resurrection is the sure foundation. If you have that, you have Christianity. Christianity does not rest on old creation. It rests on new creation.

In Christ,
Nick Peters

Is Technology Killing Christianity?

Because we live in a technical world, does that mean we can see religion is a scam? Let’s plunge into the Deeper Waters and find out.

Recently, my wife was browsing YouTube on our TV and we came across a video with someone making the claim that as technology has increased and we have the internet, that this means religion is going away. (Of course, we’ve heard claims about religion dying many times before.) The belief was that the internet is allowing people to become more educated. As they become more educated, they are starting to see that they believed something obviously foolish and abandoning it because they are finding out information they never found out before.

There is some truth to that.

People are finding out things they never found out before. People are also finding out things about secret Illuminati cover-ups or how NASA faked the moon landing or how 9-11 was an inside job or how Reptilians are secretly living among us. Yes. These claims are all out there and they are largely popular because of the internet. We could say the same about Jesus mythicism. If you stuck to reading scholarly books for instance no matter what worldview, you would not likely walk away being a mythicist. If you stuck to internet research, you could.

Technology can be a wonderful tool for spreading truth and education. Unfortunately, it can also be a wonderful tool for spreading falsehood and destroying education. Google can bring up results to a question you may have, but it will not be able to tell you how you should access the information that you see. How will you evaluate it and weigh it out?

Let’s suppose I wanted to argue something that I don’t argue, and that is that evolution is a myth. I make no claims on this one yes or no, but I know many Christians who do say that it is not true at all. So I go to Google like I just now did and type in “evolution is a myth.” What do I come up with first?

The first thing I see is Yahoo Answers. I see a long post that starts with this

No, it’s not a creation myth. Darwinian evolution is a theory, it has never been proven, and thanks to modern science it is now being disproven. It takes far more faith to believe in Darwinian evolution than it does to believe in creation and intelligent design. There is a lot more evidence for creation and intelligent design than there is for Darwinian evolution. A lot of people believe in the theory of Darwinian evolution because they were (and are still being) taught this theory in school. This theory should no longer be taught in school now that modern science is continueously finding more evidence against it. At the time Darwin came up with the theory science was not able to disprove it. Darwin’s theory of evolution has not been proven. Only 9% of the population now believes in Darwinian evolution.

Scientific evidence casts serious doubts on the theory of evolution, for example:

From there, the person goes on to link to several articles. Now if you’re not someone who does not know how to evaluate scientific information, this will all seem very impressive. The next thing I see is a site from a Matthew McGee arguing that evolution is a myth and the Earth is young. Again, that can look very impressive if you’ve never really thought about the claims before.

The next I see is a link to an Amazon book. Again, this looks impressive, but someone who doesn’t know better will not realize the book is self-published and I see no information about the author. Could his case be true? That’s not for me to decide. What I am saying is that we live in an age that it’s easier to self-publish. There is some good stuff out there, but just because someone has a book does not mean that they are an authority.

I could go on from here, but I hope you see the point. Right now, I don’t care what side you take on the evolution discussion. You can see that if someone just typed in what they wanted to know, they could easily find plenty to support it. Now I’ll do a search for something I do know something about. How about “Jesus is a myth.”

The first one I come to is here. Now again, if you don’t know how to evaluate historical claims and you’re not familiar with leading scholars, this is all very impressive. The person who has never encountered this information will likely be flummoxed. This is why movies like Zeitgeist get so much popularity.

Interestingly, you will find some dissent as there is a Gotquestions article that shows up in the search early on and there are more here. Now what is the danger here? You might walk away concluding Jesus existed, but you would also walk away likely thinking that this is a debate in the academy. It’s not. I prefer to go with what Jonathan Bernier has said.

As I wrote the paper I returned to Meyer’s scathing book review of John Dominic Crossan’s The Historical Jesus. Here I will quote a passage that comes near the end of the view.

Historical inquiry, with its connotations of a personal wrestling with evidence, is not to be found. There are no recalcitrant data, no agonizing reappraisals. All is aseptic, the data having been freeze-dried, prepackaged, and labelled with literary flair. Instead of an inquiry, what we have here is simply the proposal of a bright idea. But, as Bernard Lonergan used to say, bright ideas are a dime a dozen—establishing which of them are true is what separates the men from the boys.

As I reread this passage, which I quote in the paper discussed above, it occurs to me that this describes well what we see in mythicism. It’s always good form to critique the best version of a position, and for mythicism that is surely Richard Carrier’s work. It’s well-written, an exemplar of rhetoric and of making one’s historiography appear like a hard science. But that’s all smoke and mirrors. Carrier’s got a bright idea, but that’s all. That bright is that there is a 2 in 3 chance that Jesus did not exist. That doesn’t tell me that Jesus did not exist. In fact, “Did Jesus exist?” is not even Carrier’s question but rather “Is there a conceivable world in which Jesus did not exist?” And the answer to that is “Yes.” But that’s not enough. One must further ask “Is that world the one that best accounts for the totality of the relevant data?” Does it account for the most data whilst adopting the fewest suppositions? Does it resolve problems throughout the field of study, or does it in fact create new ones? And on those matters Carrier fails, as has been shown repeatedly by various NT scholars, professional and amateur, here on the interwebs (which, one should note, is just about the only place that this “debate” is taking place. It’s certainly not taking place in the academy. Kinda like what fundamentalist Christians euphemistically call the evolution “debate”; the debate, it turns out, exists primarily in their heads). (bold parts highlighted by myself.)

In this case then, Google is helping to spread misinformation because people do not know how to evaluate the data. Many of us can remember this commercial from State Farm years ago.

https://www.youtube.com/watch?v=v_CgPsGY5Mw

We often laugh, but what are we saying when we say the internet gives us more knowledge than ever before and then play this? We play it because we all know there’s a lot of bogus information on the net. Unfortunately, if you do not know how to evaluate claims, you will just believe whatever you find either most aligns with what you already believe or whatever you just don’t answer.

By the way, this is also why education of Christians in the church is so essential. It used to be our students would have to go off to university before they’d encounter a challenge to their faith. No more. Today, all you have to do is go to the internet. You can listen to a favorite Christian song on YouTube and see a link on the side of something like “Ten Questions Christians Can’t Answer.” That’s all it takes. Then they go to a pastor who says “Well you just have to have faith.”

Please church. Never hire a pastor who answers a question like that. Our youth are too valuable. A lot of people are ignorant and don’t know how to debate and take on opponents they can’t handle and then they become atheists who don’t know how to debate either and remain just as ignorant but think that because they’ve “seen through the lies” now that they’re somehow enlightened.

Keep in mind in all of this, I am not saying the internet is the root of all evil. There is a lot of good information on the internet. The problem is there is no way you have apart from your own study of being able to evaluate the claims you find on the internet. Unfortunately, most people, when it comes to an area they have never studied, have no way of doing that. (How many doctors have told you to never diagnose yourself using the internet?)

So can the internet spread knowledge? Yep. Sure can. Can it spread ignorance? Yep. Sure can. That’s why when I hear people say “We have the internet so now we know better”, I do not take it seriously. Google is a great tool, but it is a terrible teacher.

In Christ,
Nick Peters

Deeper Waters Podcast 11/21/2015: J. Warner Wallace

What’s coming up on the Deeper Waters Podcast on November 21st? Let’s plunge into the Deeper Waters and find out.

As I said yesterday, we are doing this early due to my being out of town so don’t worry if you don’t see the blog updating. On the weekend of the 21st, I will be doing a one-hour interview on the book God’s Crime Scene with J. Warner Wallace. In this, Wallace looks mainly at the scientific data for the existence of God to determine if the universe and what is in it is best explained by what’s inside the room or something outside of the room.

So who is J. Warner Wallace?

Jwarnerwallace

J. Warner Wallace is a cold case homicide detective, adjunct professor of apologetics at Biola University, popular national speaker, and author of Cold-Case Christianity, God’s Crime Scene and ALIVE. His professional investigative work has been featured repeatedly on Dateline, FOX News, and Court TV. J. Warner’s professional investigative work has received national recognition; he’s been awarded the Police and Fire Medal of Valor “Sustained Superiority” Award, and the 2015 California Peace Officers Association COPSWEST Award for Cold-Case Investigation of the Year. J. Warner also continues to appear as an expert in a number of crime-based television series and is featured in God’s Not Dead 2. He’s part of a three-generation law enforcement family and has a Master’s Degree in Theological Studies from Golden Gate Baptist Theological Seminary.

Jim wasn’t raised as a Christian. In fact, he was a conscientious and vocal atheist until he was 35 years old and always considered himself to be an “evidentialist”. His experience in law enforcement only served to strengthen his conviction that truth was tied directly to evidence. But J. Warner eventually took a serious and expansive look at the evidence for the Christian Worldview and determined that Christianity was true. J. Warner eventually served as a Youth Pastor for several years and planted a church in 2006. Along the way, he created and built the ColdCaseChristianity.com website as a place to post and talk about what he discovered related to the evidence supporting Christianity.

Jim speaks at churches, retreats and camps as he seeks to help people become “Christian Case Makers.” J. Warner’s work is focused on the historicity and deity of Jesus, the reliability of the Bible, the evidence for the existence of God and the truth of the Christian worldview.

J. Warner’s first book, Cold-Case Christianity, provides readers with ten principles of cold case investigations and utilizes these principles to examine the reliability of the gospel eyewitness accounts. Jim’s second book, God’s Crime Scene, examines eight pieces of evidence in the universe as it makes the case for God’s existence. Relying on over two decades of investigative experience, J. Warner’s books provide his readers with the tools they will need to investigate the claims of Christianity and make a convincing case for the truth of the Christian worldview.

Jim is married to Susie (the love of his life since 1979) and has four children. He lives in Southern California where he enjoys running on the beach and the trails and walking his trusty Corgi, Bailey.

Join is for a good hour talking about the boook. Again, I might not get this into your ITunes feed immediately, but I will try!

In Christ,
Nick Peters