Tag: J.D. Brucker

Book Plunge: Improbable Issues With The God Hypothesis Conclusion

Any final comments? Let’s plunge into the Deeper Waters and find out.

It is always something good to finish off another poorly argued book. So how does this chapter end?

As I embarked on this endeavor, I aimed to prove to myself that such unbelief was warranted; that such doctrine held so dear by many was nothing more than wishful thinking. I once wanted to believe in a higher power and that an unseen force perhaps carried my being along as I moved along this life that I am currently living – that the pain that I’ve experienced as a child wasn’t all in vain. I was ignorant of the beauty and mystery that existed, without the need to believe that God was the one responsible. I found that I had the ability to learn and see for myself that such a view was obtainable, and that a belief system built on nothing but fanciful tales offered nothing that could answer the questions I had. I know such a way of thinking is possible, and as such I know this is possible for anyone. We are all humans, and with that, we all have the chance to look at the evidence, admit when we have been wrong and work towards a better understanding of this world. My final realization was a simple one.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 136). Kindle Edition.

It’s always amazing how these people still cling to a personal testimony years later. Amazing. As for answering the questions Brucker had, I found it to be pretty simple for the most part. The ones I can say I don’t know to, such as the scientific ones, don’t matter to the ultimate claims of theism and Christianity anyway.

One obvious problem is that Brucker was answering questions, which is fine, but his questions were being ignored. He recounts some stories of this happening in Sunday School and other such events. Pastors and youth leaders. Hear this. If you have a student who is asking questions, never silence or ignore them. If that means you have to do extra work to answer their questions, then do it. Avoid it and you are on the fast track to creating an atheist.

What got my curiosity going was perhaps spurred by my grandfather – an avid fan of Real Time with Bill Maher. While watching the HBO program with my grandfather one night, Maher advertised his then-upcoming documentary Religulous. It sounded like an interesting piece at that time, so once it was released, I purchased a copy and watched it with grandfather. We had a few laughs, but most of all it sparked something inside of me, constructing a question that I still struggle to answer today – Is this popular belief as warranted as was once portrayed to me?

Brucker, J. D.. Improbable: Issues with the God Hypothesis (pp. 137-138). Kindle Edition.

I went to see Religulous shortly after it came out. It sparked a lot of questions in me. Namely, how ignorant does someone have to be to think that this is a powerful critique of religion? You can find my review here.

Brucker goes on to describe struggling in AA because people would attribute so much of their success to God. I find it more concerning that Brucker sees people succeeding all around him and is complaining because of God. Perhaps he could have said “Maybe there is something to this if it leads to so many people leading better lives?” That doesn’t make it true, but it is still evidence to consider.

From my memory, I recall a particular quote which effectively ended the notion that God – as he’s been described – may exist; and if he does in fact exist, almost every monotheist religion that’s supported him has failed remarkably. The particular quote was one of Epicurus – a Greek philosopher – and as do most atheists, I regard this as one of my most favorite. It goes as such: “Is God willing to prevent evil, but not able? Then he is not omnipotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Then whence cometh evil? Is he neither able nor willing? Then why call him God?”

Brucker, J. D.. Improbable: Issues with the God Hypothesis (pp. 139-140). Kindle Edition.

The problem is this kind of statement is not even really used by atheistic philosophers anymore. It’s the logical problem of evil and it doesn’t work. That’s not to say all forms of the argument from evil fail, but this one does, and had Brucker just done basic reading on the topic, he would have known that.

Religious faith requires its adherents to relinquish their ability to freely question – perhaps the most beautiful aspect of who we are as human beings.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 140). Kindle Edition.

No. That’s fundamentalism. I freely question and I celebrate anyone who asks questions. Questions are incredible and wonderful and worth exploring.

At any rate, this book is not worth your time and money. I read this stuff so you don’t have to.

In Christ,
Nick Peters
(And I affirm the virgin birth)

 

 

Book Plunge: Improbable Issues With The God Hypothesis Part 7

Is Jesus a myth? Let’s plunge into the Deeper Waters and find out.

It’s always amazing to me when someone like Brucker mocks Christians for going against the reigning orthodoxy in science which is evolution. Now whether you agree with it or not, it is absolutely true that evolution is the reigning scientific theory now. If someone goes against it, they need strong evidence. Brucker would accept that, but then he goes against the hugely overwhelming number of New Testament scholars of all theological viewpoints.

He can do that, but he needs really good evidence. While Moses is covered, I am going to focus on Jesus.

If such men were to have existed and the fantastic powers that are described of them were to have happened, then the historical data ought to match up without a doubt. When comparing these individuals with what the historical data represents, there exists nothing but doubt.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 119). Kindle Edition.

This assumes that everyone would have believed the claims of miracle working and then that those people who would be capable of writing would write it. Never mind also that there are plenty of historical figures that were written about much later than their time, such as Hannibal, Queen Boudica, or the German general Arminius. When Vesuvius erupted, we have only an off-the-cuff remark in a dialogue between Pliny and Tacitus. There are allusions, but historians aren’t writing about it. It’s not until we get to Cassius Dio that we learn that Herculaneum was also destroyed. Who wrote about the destruction of Jerusalem, a major event? Josephus.

Brucker just doesn’t know how history works.

The very idea that a supernatural and all-knowing creator must send his very son – who is also himself – to relinquish the born-in-sin from people whom he prescribed, absolutely seems irrational once analyzed objectively.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (pp. 124-125). Kindle Edition.

Since that hasn’t been analyzed objectively by Brucker, it’s a wonder how he would know. Also, if Brucker wants to talk about the Trinity, he should learn about the topic. Brucker would not put up with any Christian speaking on evolution who hasn’t studied it, and he shouldn’t, but he will speak freely on matters he knows nothing about.

The story abruptly ends with that, but in the book of Luke, it is described that, as a boy, Jesus visits the holy temple to sacrifice simply two doves as an offering to their God. After that, he returns home with Mary and Joseph where again, the story ends.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 126). Kindle Edition.

What a bizarre story! Did he not look at the text? The visit to the temple was the circumcision of Jesus and yet Jesus is the one offering the two doves? Jesus is also a their now? Did Brucker not edit this work at all? Did he not study the text at all?

Three of the four gospels again pick up with Jesus’ baptism being performed by the conspicuously-named John the Baptist.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 126). Kindle Edition.

Ah yes. Conspicuously named. It never occurs to Brucker that maybe he was called John the Baptist because he, I don’t know, baptized. Brucker must think any title or nickname was a conspicuous name. This is not someone who is an intellectual at all. He really seems to think that his parents nicknamed him “The Baptist” and he just started baptizing people. (No word on if he prepared casseroles or ate fried chicken.)

It’s apparent that not all four have corroborating accounts, which is in and of itself problematic.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 128). Kindle Edition.

Which actually means that they didn’t collude and didn’t try to work out the edges. That would mean that we have independent accounts which is somehow a problem? Go to most any event in history and you will find supposed inconsistencies between the accounts. The central core is still there regardless.

So now, let’s look at Brucker’s four main points.

1. The events, including miracle work, would have found their way into secular writing. 2. The Epistles written by Paul would have corroborated such events. 3. The Gospels were written much later than the Epistles were written by Paul, suggesting that many elements could have been fabricated. 4. Jesus resembles other demigods from that period of history.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 129). Kindle Edition.

For 1, Brucker gives us no reason to think this. I have written about why this is not the case.

For 2, Paul’s letter were situational and assumed high background knowledge on the part of the listeners. He was not writing to give a biography.

For 3, they could be fabricated, but he needs to show that. For instance, why do the Gospels consistently use the term “Son of Man” when it doesn’t show up abundantly in the epistles or even the church fathers? Why do they not talk about issues so often that Gentile Christians were concerned with? Why do the resurrection accounts not contain any Scriptural citations explaining the doctrine of the atonement?

For 4, this is simply not the case. The largest collection I know of online can be found here. Most scholars today don’t really take this hypothesis seriously and even Ehrman argues against it in Did Jesus Exist?

There exists only one some-what contemporary account of John the Baptist outside of New Testament writings, done so by the Jewish scholar Josephus from the first century CE. In his work Antiquities of the Jews, he claims John the Baptist may have in fact been killed as a result of his growing popularity among the Jewish community. If this was true, it most certainly disputes the Biblical claim presented.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 130). Kindle Edition.

Why? Let’s consider both claims are true. Herod arrested John because he was popular and wanted to silence them, came to like him, and then reluctantly put him to death based on his foolish oath. Problem resolved. Can I prove this is what happened? No, but if it could have happened that way and it’s easy to picture, then the burden is on Brucker.

Of course, Brucker writes about miracles and how they violate science. It’s as if he thinks ancient people didn’t understand how the world worked. Brucker assumes an approach that says miracles can’t happen without giving an argument for it.

Little evidence has been discovered linking his presence in Jerusalem during what would have been Jesus’ court appearance. Though not much is known of the man, historians and literature experts do believe he may have been an important figure in Judea during that time. From a stone tablet found in Judea in 1961 bearing the phrase “Pontius Pilate…Prefect of Judea…Has Dedicated”, it’s been common knowledge he reigned over Jerusalem, but most of the details remain unclear as much of it has been clouded in mystery.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 131). Kindle Edition.

I have never read of anyone doubting that Pilate was there. Maybe some have, but I haven’t read it. There can be no doubt that Pilate is a historical figure mentioned by others. (By the way, Tacitus mentions him one time and that is the same place he mentions Jesus, and this is someone Brucker doesn’t interact with.)

For that matter, he doesn’t interact with ANY extra-biblical references to the historical Jesus.

Finally, speaking about Moses and Jesus, he says:

Accepting the existence of such men has spawned nothing but hatred, bloodshed, bigotry, and ignorance.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 134). Kindle Edition.

Jesus presented the world with the greatest moral code we have ever had and the greatest incentive. He has provided hope and freedom to many. He has sponsored great artwork and literature and learning. True, some people have misused His life and message, but overall, the world is the better because of Jesus.

Brucker certainly has a chip on his shoulder quite likely driving his approach to the data.

Next time, we will conclude.

In Christ,
Nick Peters
(And I affirm the virgin birth)

 

 

 

 

 

 

 

Book Plunge: Improbable Issues With The God Hypothesis Part 6

Is the Bible history? Let’s plunge into the Deeper Waters and find out.

This book is one that seems to get worse as it goes along. So this chapter is talking about history. Let’s see what we have.

Throughout the Old Testament, when God is being quoted he’s often speaking in plurality – flying in the face of most religious apologists who adamantly insist on there being only one God.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 104). Kindle Edition.

Right. Right. Obviously, every apologist has a problem with this. There are plenty of reasons for plurality.

One is the Trinity is speaking.

Two is the royal three is being used.

Three is that God is speaking to the Divine Council.

Any of these would work. It’s hard to imagine why Brucker doesn’t know about these. Nah! It’s easy to! Brucker just hates contrary thought!

I will touch on the existence of Jesus later in this work, but it is understood by historians that the following who claimed Jesus as their Messiah believed in a very different Jesus than the man whom Paul would eventually describe. He was not God-made-man, and he did not die for our sins – merely a self-described prophet who rose from the dead after death. It wasn’t until Paul and others elaborated on those beliefs and carried on with such did there become a distinction between Judaism and Christianity. It is very possible that the Jesus as we commonly understand today is only the product of the human imagination.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 109). Kindle Edition.

Unfortunately, he doesn’t tell us who these historians are. The idea of Paul inventing Christianity was dealt a death blow years ago by E.P. Sanders. Since then, we know Paul fit in just fine with the Judaism of his time.

Jesus is said to have died roughly 33 CE, and Paul is said to have converted approximately 36 CE, but history tells us that Jewish and Judeo-Christians coexisted without quarrel for much longer than described.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 111). Kindle Edition.

It would be great to know which history this is. Does Brucker have one of Jews and Christians meeting together and holding hands and singing Kum-Bu-Yah?

Most who support the Christian faith may not know that the Gospels – Matthew, Mark, Luke, and John – were not written by those who’ve been given the credit. In fact, most contemporary Biblical scholars would also agree with me on this point, alluding to the fact that the stories of Jesus may have only been an oral tradition for fifty to 100 years. I find it impossible to believe that the story of Jesus remained the same as it was when he supposedly lived until it was first written down.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (pp. 111-112). Kindle Edition.

Brucker again doesn’t name any of these historians or why they think the way that they do. We accept authorship for other works on far weaker grounds than we do for the Gospels. Brucker can also say he finds it hard to believe a story remained the same. His disbelief is not an argument. (I plan on sometime soon doing a series on the Gospels with dating and authorship.)

If Christianity was true, and what is being taught today is meant to be believed as the word of God, why would it take such time to formulate the Gospels? If Jesus’ apostles were real, why would history suggest they weren’t the likely authors?

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 112). Kindle Edition.

First, history doesn’t suggest that.

Second, writing was a laborious process, took a long time, cost a lot of money, and could only reach the people who could read and their audience. Oral tradition was free, reliable, quick, and could reach anyone who spoke. On the surface, Brucker’s question is understandable, but alas, it totally ignores the fact that this was a pre-Gutenberg society.

Next time, we look at the historicity of Jesus. Brucker does talk some about Moses, but I will choose to focus on Jesus.

In Christ,
Nick Peters
(And I affirm the virgin birth)

Book Plunge: Improbable Issues With The God Hypothesis Part 5

Is the universe Godless? Let’s plunge into the Deeper Waters and find out.

In this one, we’re asking the question of if the universe is godless or not. Brucker starts off with a clear position on the matter.

But ever since God was the most plausible option, scientific thought and exploration have demonstrably proven those archaic beliefs as false. In the past, these hasty speculations were accepted rather quickly amongst these populations because there hadn’t existed differing and testable facts.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 83). Kindle Edition.

How these beliefs have been proven to be false is not shown. Also, scientific work had been going on for quite some time. Had Brucker just read some ancient works and some medieval works, he might have learned something.

As I’ve suggested and offered as an objective criticism, I would postulate the idea that if God were, in fact, the author of truth and that the writings he inspired were literal, what has been established throughout the centuries would be an accurate representation of reality as God is the creator of all and the Abrahamic texts would correspondingly agree.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 84). Kindle Edition.

What is the hang-up with literalism? It is a modern way of thinking and certainly not the way Jews and Christians always interpreted. The Jewish people had a number of ways of reading the text as did the early church fathers.

I find it humbling that my purpose in life is what I make of it, and the reason I’m here is a miracle, not in a metaphysical sense but because of the sheer odds that were trumped for my presence to exist.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 90). Kindle Edition.

Which is a quite scary statement. We could say that any mass-murderer in history said that their purpose in life was what they made of it. On what grounds could he said to be wrong? That would assume that there is some objective purpose to life, but that’s a teleology that atheism has to deny.

Not a single article of scripture suggests that each star has its solar system, or that there are close to 1,000,000,000,000 stars within each galaxy. In our universe, it is believed to contain roughly 1,000,000,000,000 galaxies, bringing the total number of stars to an estimated 1,000,000,000,000,000,000,000,000. Also, let us refer to the scale of known planetary and solar objects. A neutron star, essentially a star to have already exhausted its internal resources after a supernova has occurred, is roughly 10,000 times bigger than a human. The Earth is approximately 1,500,000 times larger than the average human. The sun is roughly 10,000 times larger than the Earth.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 91). Kindle Edition.

And why should they? What would anyone care? How could anyone find this out? What would it mean to anyone who read that?

The largest know star, VY Canis Majoris is almost 100,000 times larger than our sun, making it 1,500,000,000,000 times larger than ourselves. I find it impossible to imagine that this universe was designed specifically for us, as this star is almost 5,000 light-years away with a circumference so great that it would take a Boeing jet 1,200 years to complete a full circle, which doesn’t allude to an intentionally created universe. I can agree it is a very daunting proposition, that we are significantly unimportant and that we may not have an absolute purpose. But to arrogantly claim that it was created for us is undeniably wrong.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 91). Kindle Edition.

There is no connection between the data and the conclusion. “We live in a big universe, therefore it wasn’t made for us to inhabit.” How does that follow? He can say that to claim it was made for us to inhabit is undeniably wrong since I do deny it as do and would several others.

But what about arguments for God? We all know where this is going.

1. Everything that exists or begins to exist has a cause. 2. The universe exists and began to exist. 3. The universe must have a cause. 4. The cause of the universe is God.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 94). Kindle Edition.

No one has ever defended the idea that “Everything that exists or begins to exist has a cause.” Somehow, atheists think the argument is “Everything that exists has a cause.” To this, Edward Feser’s post is still essential. As Feser says:

Here’s the funny thing, though.  People who attack this argument never tell you where they got it from.  They never quote anyone defending it.  There’s a reason for that.  The reason is that none of the best-known proponents of the cosmological argument in the history of philosophy and theology ever gave this stupid argument.  Not Plato, not Aristotle, not al-Ghazali, not Maimonides, not Aquinas, not Duns Scotus, not Leibniz, not Samuel Clarke, not Reginald Garrigou-Lagrange, not Mortimer Adler, not William Lane Craig, not Richard Swinburne.  And not anyone else either, as far as I know.  (Your Pastor Bob doesn’t count.  I mean no one among prominent philosophers.)  And yet it is constantly presented, not only by popular writers but even by some professional philosophers, as if it were “the” “basic” version of the cosmological argument, and as if every other version were essentially just a variation on it.

But now let’s get back to Brucker:

What I find troubling about this is that the essence of God is often left alone, believed that God is outside the realm of creation as he has always been. This, of course, fits well within the line of reasoning held by the monotheistic individual, but if they wish to argue such a claim they must first prove that this creator exists; and if he does exist, they must also demonstrate how he can exist without the need of a first cause.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (pp. 94-95). Kindle Edition.

So in order to make an argument for the existing of God, you first have to show that God exists. To this, I’m only going to accept arguments for atheism if Brucker can first show that atheism is true.

All of which must be answered or else the cosmological argument holds little weight. There is also nothing to suggest that if the cause was a supreme being, that it, in fact, is the God of Abraham behind the conception of the universe. When I’m faced with an argument of this sort, I often attempt to stress the fact that while the first cause for matter may hold weight, there is nothing to suggest that it was any specific deity; nothing about the argument carries any defining traits of the Abrahamic deity.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 95). Kindle Edition.

Let’s go back to Feser:

People who make this claim – like, again, Dawkins in The God Delusion – show thereby that they haven’t actually read the writers they are criticizing.  They are typically relying on what other uninformed people have said about the argument, or at most relying on excerpts ripped from context and stuck into some anthology (as Aquinas’s Five Ways so often are).  Aquinas in fact devotes hundreds of pages across various works to showing that a First Cause of things would have to be all-powerful, all-knowing, all-good, and so on and so forth.  Other Scholastic writers and modern writers like Leibniz and Samuel Clarke also devote detailed argumentation to establishing that the First Cause would have to have the various divine attributes.

Of course, an atheist might try to rebut these various arguments.  But to pretend that they don’t exist – that is to say, to pretend, as so many do, that defenders of the cosmological argument typically make an undefended leap from “There is a First Cause” to “There is a cause of the world that is all-powerful, all-knowing, etc.” – is, once again, simply to show that one doesn’t know what one is talking about.

Also, no one who made the argument ever said it gets you to one particular religion. Maimonides, Avicenna, and Aquinas in the middle ages, the Jew, the Muslim, and the Christian, could all use the argument to establish a first cause. Then they would use other data to debate who the first cause is. What He is was not the question so much as who He is.

Now the question comes: How could energy spontaneously exist without cause for its existence? First of all, the idea of causation – as we understand it – must be erased, as Lawrence Krauss has explained that what we assume to be “logical” may not apply to the universe because the universe existed long before our brains developed the ability to decide what was logical and what was not. After years of dedication, scientists have found the evidence in our universe that suggests that the formation of energy, both negative and positive, happens without intention or guidance. All matter is consisted of positive energy as it is needed to maintain the integrity of the atoms, of which an object consists.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 96). Kindle Edition.

You gotta love it. Here we have the one saying he is championing rationality saying the universe might not be logical at its start. So God can’t be accepted if He has a logical contradiction, which is true, but if the universe has that, it’s cool. The argument doesn’t even make sense. Logic doesn’t apply until humans show up?

What a train wreck.

Next time, we’ll start looking at history.

In Christ,
Nick Peters
(And I affirm the virgin birth)

 

 

 

 

 

 

Book Plunge: Improbable Issues With The God Hypothesis Part 4

Is God immoral? Let’s plunge into the Deeper Waters and find out.

To begin with, in this chapter, I find it problematic to say God is either moral or immoral. He is good. Morality is doing as one ought which places an ought above someone that I don’t think applies to God. The only actions God is obligated to do are those that He has promised or fit into His nature.

So let’s get into what all Brucker says:

The origin and the existence of our innate moral display is almost as mysterious to many people as is the origin of the universe, but monotheists claim to have such sure knowledge that the non-religious do not.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 55). Kindle Edition.

Historically, monotheists have said everyone has access to the natural law. Everyone knows right and wrong. It’s almost as if Brucker didn’t bother engaging with any contrary thought before writing this book. Nah. That can’t be it.

If a monotheist believes there to exist a divinely-inspired moral code, they must also believe their all-powerful God to have the utmost morality and would apply it accordingly if they wish to label him as omnibenevolent and omniscient. If our moral perspective has been inspired by God, there ought to be an ultimate and non-flexible moral code. With that system for absolute morality, God must also be superfluous when following such a code himself. Furthermore, I would suggest that a knowledgeable and metaphysical mind would demonstrate a moral code inconceivable to the human mind – assuming of course that a mind such as that exists. The moral perspective from 3,500 years ago was much different than it is today. Progressive modern societies have demonstrated that we can collectively decide that senseless and unwarranted murder is reprehensible – something that the God of Abraham could neither command nor display.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (pp. 55-56). Kindle Edition.

So several parts here.

First, this is why I don’t say God is a moral being. It implies God is a part of creation following a moral code. Second, since I don’t have that, I don’t say God is the ultimate in morality. He is the ultimate in goodness. Third, God did condemn murder a number of times in Scripture so I don’t know what Brucker thinks he has done in discovering some new moral law or something. If your achievement for a progressive society is “We know murder is wrong” that’s not much of an achievement. Tune in tomorrow boys and girls when he discovers that water is wet.

He naturally goes with Elisha and the two bears. You can see more on that here. He also says we think God has only one principle. Love. Not at all. He has many others, including justice.

He also says that God says rape is okay citing this Scripture.

When you go out to war against your enemies and the LORD, your God, delivers them into your hand, so that you take captives, if you see a comely woman among the captives and become so enamored of her that you wish to have her as wife, you may take her home to your house. But before she may live there, she must shave her head and pare her nails and lay aside her captive’s garb. After she has mourned her father and mother for a full month, you may have relations with her, and you shall be her husband and she shall be your wife. However, if later on you lose your liking for her, you shall give her her freedom, if she wishes it; but you shall not sell her or enslave her, since she was married to you under compulsion.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (pp. 59-60). Kindle Edition.

So if the women are killed. That’s awful. If a man spares a woman and takes her into his house and provides for her, that’s also awful. Note before the man does anything, he has to wait a full month! That’s a common pattern in rape isn’t it? This was actually a way to look out for a woman and make sure she was provided for.

But what about this?

If a man is caught in the act of raping a young woman who is not engaged, he must pay fifty pieces of silver to her father. Then he must marry the young woman because he violated her, and he will never be allowed to divorce her.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 60). Kindle Edition.

Even a non-Christian has taken this one to task.

What about atheist morality?

Christians have often been said to have proclaimed, “We get our morals from God. Thus – Atheists have no morals.”

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 62). Kindle Edition.

This does not follow. That an atheist doesn’t believe in God doesn’t mean he  doesn’t know the moral law any more than he doesn’t know the basic laws of physics.

“What is keeping an atheist from murdering, stealing and raping?” It would take a sufficiently ignorant individual to say such a thing, as thousands of morally efficient atheists continue to prove them wrong today.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 62). Kindle Edition.

Except saying “Plenty of atheists don’t do this!” isn’t an answer to the question. I totally agree that plenty of atheists don’t do this. What is the reason? Someone like Tom Holland would say it is because they have a Christian background they refuse to acknowledge. What happens when those atheists get in power and no one is there to hold them accountable? Just look at how the Chinese and Russians in atheist regimes have treated their enemies.

Christians haven’t always done better! True enough, but yet when Christians act evil, that is in violation of Christianity. No tenet of atheism is violated when an atheist does evil.

Jesus spoke of many moral attributes that any modern secular humanist or atheist would consider as quite immoral. He advocated deserting one’s family if it meant a closer relationship with him. Anyone who loves their father or mother more than me is not worthy of me; anyone who loves their son or daughter more than me is not worthy of me. Also, the limbs must be cut off from those who steal. If your hand or foot causes you to sin, cut if off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire. And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire. How about killing enemies of him and his own? But these enemies of mine, who did not want me to reign over them, bring them here and slay them in my presence.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (pp. 63-64). Kindle Edition.

The first one is classical hyperbolic language and if Christianity is true, it would follow. What would we think of someone who said they wanted to serve God, but that their family would come before God? This does not mean you ignore your family, but your ultimate priority is to God.

The second is also hyperbole. It’s a shame that has to be explained to someone like Brucker. This is the way Jews spoke.

The final is a parable and historically, it is not about Jesus.

Naturally, Brucker has to say something about same-sex relationships.

But are homosexual tendencies unnatural? It is entirely reasonable to believe that the early members of the Abrahamic religions may have been unaware of such tendencies outside of human behavior. Today, over 1,500 species within the animal kingdom have been discovered displaying homosexual behavior among those populations – many of which maintain that homosexuality for their entire lives.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (pp. 70-71). Kindle Edition.

Indeed. So let’s look at the argument.

If a tendency is found in nature, it is natural.
Same-sex behavior is found in nature.
Same-sex behavior is natural.

That checks out.

Then there has to be this other implication.

If a behavior is natural, it is a good behavior.
Same-sex behavior is natural.
Same-sex behavior is good.

That also checks out, but if these syllogisms are accurate, we should be able to fit anything in and it fits. We can’t be selective or we are as Brucker says earlier, begging the question. Let’s go.

If a tendency is found in nature, it is natural.
Eating one’s young is found in nature.
Eating one’s young is natural.

If a behavior is natural, it is a good behavior.
Eating one’s young is natural.
Eating one’s young is good.

Brucker will have to show what part of either syllogism he denies and why.

I find this to be ironic because if an architect who designed human life existed, then he most certainly created the homosexual desire.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (pp. 71-72). Kindle Edition.

This does not follow at all. A Christian can easily say our desires are fallen. We have taken good desires and corrupted them.

The emotional pain and possible subsequent suicide are the fault of religious faith, something that I would expect a loving and morally superior God to neither directly or indirectly inflict on an innocent person. Does it not seem irrational to believe that a loving God would require one to relinquish their identity to achieve eternal life with him?

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 72). Kindle Edition.

Brucker is awfully dehumanizing here by making who one does or doesn’t sleep with the basis of their identity. A Christians says the person’s identity is “Made in the image of God.” Who they sleep with is very very secondary. Also, if anyone commits suicide, religious or not, it is the person who does it. Others can influence it, but the person who does the act is the one who made the decision. They are not forced.

Every moral epoch that has been reached was not through the work put forth by the religiously-inspired but through secular and reason-based thinking.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 72). Kindle Edition.

I am sure someone like Wilberforce or King would be shocked to hear that their moral changes came about because of secular and reason-based thinking. Of course, I am not at all saying that religious thinking is not reason-based. It may or may not be. The same applies to secular thinking.

Stripping the argument of any philosophical connotation – by strictly looking at the morality within a structured society – it becomes quiet obvious that the inclination for doing well is merely a genetic byproduct meant to ensure the survival of species. Morality could be considered an evolutionary necessity, saying that those within any social system will survive far longer if those within that system treat one another with kindness and thus avoid recessive conflict. Let us take a bee hive for example. Within each and every hive, there exists an instinctual moral conduct. They work together, push through the adversity the colony may face, and protect the queen at all costs. The same can be said of an ant colony and the tireless efforts put forth by the worker ants; they help one another maintain the integrity of the group.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 74). Kindle Edition.

But if this is the case, then we are really pretending. There is really no true good and evil. There is just the want to survive. Yet what happens if I acquire power and no longer care about the survival of others? Plenty of atheist regimes show us what happens and about these, Brucker has nothing to say.

So, an atheist will burn in hell for eternity for not believing, but a mass-murderer will dine in heaven if he prays for forgiveness. What kind of morally-superior God would allow for such a loop-hole to exist? With that, I truly believe that religious belief is to blame for all negative behavior because religious beliefs allow ignorance, racism, and bigotry to flourish while hiding behind the facade of “moral pureness.”

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 77). Kindle Edition.

So if God punishes a wicked person, He’s evil. If He forgives him, He’s also evil. Got it. Would Brucker prefer God want to punish someone instead? Also, what is responsible for the mass killings in atheist regimes? Is it religious belief?

There is naturally material on slavery to which you can search this blog for. Brucker also says that morality evolves, but if good and evil are constantly changing, then there is no absolute good or evil. He also cannot condemn past societies. Perhaps they were just doing what was moral for them then. There can also be no moral progress. Progress assumes a goal beyond oneself one is trying to reach.

Finally in wishing for a hope for the religious he says

What if they were to realize collectively that there was no absolute purpose to life and the order of the universe?

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 82). Kindle Edition.

I contend the people who think this are truly the most dangerous ones of all. It’s a shame Brucker wants us to embrace them.

In Christ,
Nick Peters
(And I affirm the virgin birth)

 

Book Plunge: Improbable Issues With The God Hypothesis Part 3

Can atheism account for goodness? Let’s plunge into the Deeper Waters and find out.

It’s time to go back to Brucker’s book. In this chapter, he tries to explain morality and goodness. The strange thing is, he never defines at any time what he’s talking about. Oh well. I guess the guy who likes to talk about facts didn’t think the definition really mattered.

The feelings and emotions that encompass an individual when in the “presence of God” seems overwhelming and undeniable, almost to the point where it can convince a person into actually believing that what they’re feeling is special and unique to them because a heavenly presence made it so. Each and every religious individual has claimed to believe that God has touched them in some personal and meaningful way which is most often as a result of personal interpretation without an ounce of self-criticism.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 37). Kindle Edition.

Well, Mr. Brucker. I’m not going to claim a unique experience. Being on the spectrum, I’m not prone to such things. It’s not to say I never have joy in my Christian walk, but often times, it is a new idea or a new way of thinking that does it for me. Even if I had a strong personal experience, it wouldn’t count as data for you any more than I seriously accept the claim of the strong personal experience of the Mormon.

They separate from the atheist in a significant way: this uncertainty is what fuels their belief because religious bodies have persuaded the masses into believing that having faith in something to the contrary of science is respectable.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 38). Kindle Edition.

I suppose if you want to talk about a lot of modern fundamentalists, this might be so, but it’s not really the case historically. Also, speaking of not defining terms, he never defines faith either. He certainly won’t consider anything like my definition of it here.

Often taken at face value without even a tiny amount of skeptical reasoning, the NDE has grown in popularity and has become a quite fascinating cultural phenomenon. This anti-skeptical approach could very well have been rooted in either one or both of these core sentiments: It acts as corroborating evidence that could authenticate religious doctrine or that it can alleviate the worry or fear an individual might retain when pondering the existence of consciousness after death. Both of these can be held dearly and deeply and often many have made a particular jump to illogical conclusions to do so. Importantly, what ought to be done before any hasty rationalizations take place is to scientifically establish the existence of a supernatural force behind these often fantastical recollections. This is something that most certainly hasn’t occurred.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 43). Kindle Edition.

A person who cares about science, facts, data, and rationality might at this point decide to look into near-death experiences. He might have gone and got a book written from even a non-Christian perspective such as this one. Alas, Brucker is a man who only pays lip service to those ideas. How many cases does BruckerIt mention?

One.

Step back everyone! We’ve got a serious researcher here!

It is by Eben Alexander in his book Proof of Heaven, a book that I read and frankly, I think there are far better NDEs to go with, but you can see what I said here. Anyway, Brucker says that

The book itself is drenched with faith-based undertones. Those who support the unsubstantiated claims provided within this book – more times than most – fall prey to the “argument from authority fallacy”. The argument from authority fallacy has most certainly been utilized by the book’s supporters in regards to this case. The discourse present via social media, as well as my conversations with individuals, has helped me understand how this fallacy could, at first, seem appealing and reasonable. Dr. Alexander – a self-described ex-atheist as well as a practicing neurosurgeon – asserts he was once a skeptic until he experienced one of his own, and now he believes without a doubt that heaven exists. “See! He was an atheist and skeptic until he had an NDE, now he believes! After all, he is a neurosurgeon so he must know what he’s talking about,” is a brilliant example. We must all understand such evidence isn’t evidence of either God or an afterlife. Yes, he may have been a skeptic and was certainly a neurosurgeon, but that does not make him infallible. His state of being was a terribly compromising one, and because he was easily swayed by his personal experience, it shouldn’t lend credence to the phenomenon at all – it should call into question the motives behind the one making such a significant claim. Just because a knowledgeable individual makes a particular claim should never suggest that the particular claim being made is ultimately correct; fallibility must be factored into the scenario starting with the originator.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (pp. 45-46). Kindle Edition.

I am not a fan of Alexander’s claim, but I think Brucker’s response is horrible. First off, he says people could be falling into the appeal to authority fallacy. Brucker never tells us what this is. Hint. It is not appealing to an authority. That is hardly a fallacy. If it is, then every time you go to the doctor and follow his prescription and advice, you are behaving fallaciously. If you went to your doctor for advice on how to repair your car, that could be a fallacy.

Alexander is not someone unfamiliar with the material though. He is a neurosurgeon and knows how the brain works so that should be taken seriously. Then Brucker says that because Alexander was “easily swayed” however that is demonstrated, by his experience, we should question his motives. There you have it. These experiences don’t count and if anyone changes their minds based on the experience, they shouldn’t count. Obviously, we should only account the people who don’t change their minds based on an experience.

What’s good for the goose is good for the gander. In this case, I question Brucker’s motives. I think Brucker would rather go swimming with alligators while covered in meat sauce than to admit any possibility whatsoever of anything theistic being true.

He later goes on to say that people accept information that helps them stay in their group. In a refreshing moment of candor, he says that even atheists do this:

Even we atheists do this, and many different social clubs or communities could attest to this aspect of our psychology.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 49). Kindle Edition.

The very next line, I kid you not, he demonstrates this:

This may also explain the existence of over 41,000 separate Christian denominations because not everyone can agree, so the more likely scenario would be to create an individual so all of the like-minded individuals could remain comfortable with their surroundings.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 49). Kindle Edition.

This whole story is a myth. Brucker could come nowhere near naming 41,000. I seriously doubt he could name 100. He did not go and check the original source. I have material on this question here.

This can often be observed when we see religious motivation behind the abandonment of a child for either being homosexual or any other anti-conformal action being perpetrated – an atheist or homosexual may be viewed as a threat to the community and thus being shunned, something that I believe to be one of the most deplorable aspects of religious faith. While these sorts of horrible actions have been prevalent in America for decades and decades, other countries with a ruling theocracy still today prescribes more deadly actions against those who deviate from the like-minded group. Even amongst the many modern Middle Eastern theocracies, death is a reasonable punishment for defying Muhammad, participating in homosexual acts, or being disrespectful of the dominant male within the family structure.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 49). Kindle Edition.

Unfortunately, there is no word here on what atheists have done in atheistic/communistic regimes with putting Christians to death and dynamiting churches. Nope. It’s those evil theists that are the problem!

I often ask, “If God is as supreme as I was once led to believe, what is the purpose of free will?”

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 51). Kindle Edition.

Free will is there so that real love can be a choice. Now Brucker will ask why it would be given if so many of us would find it hard to believe. I contend Brucker finds it hard to believe because he doesn’t want to since he has an emotional commitment to atheism, especially as shown by how many times throughout the book he sporadically mentions suffering of the LGBT community. While Brucker can say Christians have emotional reasons, he seems blind to his own.

Why would God create an atheist and then subject him to live in a culture that neither promotes nor accepts personal expression and the ability to exerciser the free will he’s so lovingly given us?”

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 52). Kindle Edition.

He didn’t create anyone an atheist. He created people and people can freely choose what they want to believe.

In the end, there is really also given no real argument for morality and goodness. There is still one more chapter though related to this for next time and that is discussing the immoral God. Yeah. We’ve seen this one several times. No. There won’t be anything new.

In Christ,
Nick Peters
(And I affirm the virgin birth)

 

 

 

 

 

Book Plunge: Improbable Issues With The God Hypothesis Part 2

What about Intelligent Design? Let’s plunge into the Deeper Waters and find out.

In this chapter, Brucker talks about what he calls unintelligent design. Now i have no desire to defend the Intelligent Design movement. I think it can make the mistake of thinking the main answer to the questions lies in science when God is a metaphysical question and you still end up with a universe that is more a machine than anything else. I have nothing to say to Brucker about the science. If you are a supporter of ID and want to jump in the comments and reply, feel free.

Sadly, almost 46% of the American population reject the theory of evolution and support the literal Biblical account described in Genesis. I can attest for the statistic as I’ve discussed the theory with many Christians. Throughout our discourse, their facial expressions seem perplexed – it appears that the truth of evolution is just as impossible to the believer as God may be to the atheist. Perhaps it is the nature of religious faith that is to blame, convincing those willing to believe that questioning and exploration is fruitless and unnecessary. It is quite the opposite actually, and if a monotheist does find the courage to question and explore, I can promise nothing but amazement.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 16). Kindle Edition.

One of the problems with this is something I wrote about recently. A Christian can say, rightly or wrongly, that God provides much meaning and love and grace to their lives. They can have profound experiences and consider themselves a much better person for being a Christian, and in many cases, they could be right. What do they get in exchange for this? To them, a meaningless universe where at least they have right ideas but no pragmatic benefit.

An atheist meanwhile can think that if they accept Christianity, they have to abandon all science. They have to think that they have to believe in a literal flood with kangaroos coming all the way from Australia, a literal six-day creation, and that Hell is literally a blazing furnace. Also, they have to abandon any interest in science, despite everything they see for evolution, rightly or wrongly, they have to think that that is the deceit of Satan!

I can’t imagine why any side isn’t convincing the other.

Yet here’s something else odd. Both of these people have the same opinions in many ways. They both think the Bible is to be read literalistically and if you don’t do that, you’re a liberal. They both think it’s either evolution or Christianity. They both think the exact worse of their ideological opponents.

Now as to how Brucker ends, I highly encourage Christians to question and seek answers. If it turns out evolution is true, well you have to work that into your worldview somehow. If you don’t believe in it and conclude it is false, you can say you’re more informed in what you think. If an atheist studies Christianity and finds it to be true, excellent. If they are convinced it’s false, a position I definitely disagree with, hopefully, they too can at least have more information than they did before.

He can do anything because he is all knowing. “God has his reasons for doing so” is often muttered by his adherents, either out of willful ignorance or because they’ve been so carelessly deluded about the process of the natural world. If that statement were true, his actions must be flawless and without error – for an all knowing and all powerful God can only produce the most favorable outcome. To evaluate his perfection, an objective position ought to be taken.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 16). Kindle Edition.

This claim is a theological claim with no support given. What does it mean for something to be perfect after all? How tall is a perfect man? How much does he weigh? What is his IQ? We could always ask all these questions and we could say “Couldn’t that be more?” In the end, we have a super giant who fixes his meals in the Big Dipper and has an IQ in the trillions.

Also, anything God makes will be necessarily limited not because He is not omnipotent but because there are things even omnipotence can’t do. Can God make a being that has no beginning? No. That’s a contradiction and nonsense and power cannot make contradictions true.

It can also be asked if God will make a world without any flaws. It depends on what a flaw is and what the purpose is. If God knows that people are going to fall in the world He made, then it’s understandable that God would not make a “perfect world”, whatever that would be. The term is too vague.

“Isn’t Heaven perfect?”

It’s good, but never said to be perfect. After all, could it be improved if one more person had freely chosen Christ? Perhaps. Again, perfect is too vague and yet Brucker uses it so easily.

Web sites such as Answers in Genesis propagate the creationist movement through evidence – evidence that has been manipulated in such a way that it confirms a personal agenda. Scientists operate without a predetermined outcome because it could often distort the testing results. Creationism is reinforced through erroneous scripture, followed by misinterpreted scientific understanding. If one wants to believe creationism to be true, they have to believe that a vast majority of all biologists are incoherent, impotent fools because evolution is a vital part of the biological studies.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 17). Kindle Edition.

If Brucker thinks scientists are always pure in how they act and have no agenda, then he is just simply deluded. Scientists are humans just like anyone else and they can want to fudge data just like anyone else, such as to get a grant or for political clout. Piltdown man was a fraud. Why? Someone wanted something. That doesn’t mean evolution is a fraud, but it does mean someone in the scientific world committed a fraud. Today, if you are a scientist who argues against the reigning orthodoxy, like on climate change, you are immediately scandalized.

1. An omnipotent creator would only produce an equally superlative organism

2. All life on Earth isn’t superlative

3. Either the creator is lazy and clumsy and not omnipotent, or God had no part in it

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 18). Kindle Edition.

But as said before, these terms are vague. Brucker never defines them. Why should I put my trust in premises without clear terms to them? (Note to Brucker. This is where you do that thing called questioning.)

Monotheists, when confronted with such evidence in regards to our natural composition, claim that the “Fall of Man” is to blame and that our imperfection is a result of this. Of course, such a claim requires reinforcing evidence outside of the Bible, which is their ultimate point of reference while in a debate.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 23). Kindle Edition.

I don’t claim that. I claim our fall was more spiritual and while that has eventual physical consequences, the main consequence is spiritual. We fell away from God. I also have no problem with evidence outside the Bible.

Also, there are debates where the Bible should be our ultimate reference. What about the historical Jesus? There is great information outside the Bible, but even scholars like Bart Ehrman will tell you the best place to go is the biblical data. I would say if I was discussing Islamic doctrine with a Muslim, the Qur’an would be the best place to go.

In quoting the verses describing the consequences of the fall, Brucker says:

Because of this divine command, it is believed that we’ve become mortal beings – and also flawed and imperfect as well – now living within the confines of our cousin organisms. Mind you; this, however, hadn’t kept Adam from living 930 years or Moses from living 120 years, of course.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 23). Kindle Edition.

Hate to disappoint you Brucker, but I happen to think man was created mortal. If he was immortal, there would be no need for a tree of life. I also do understand there are different ways of reading the genealogies in Genesis 5. Some scholars think it goes from a base 6 instead of our base 10 which gives a quite different number. A book like this goes into that.

So what about all his critiques of ID that I didn’t cover?

Don’t care.

If you care, by all means answer them, but my arguments for theism don’t rely on that and looking at the statements that are in my area, I find Brucker following the exact same mindset. I don’t see evidence he has done the questioning in reading the best scholarship on the other side. He just holds to fundamentalism still.

In Christ,
Nick Peters
(And I affirm the virgin birth)

 

 

Book Plunge: Improbable Issues With The God Hypothesis Part 1

So does Brucker have a case? Let’s plunge into the Deeper Waters and find out.

I get lists of discount Kindle books and when I saw one about improbable issues with the God Hypothesis, I definitely decided to buy that one. I started it just recently and while he seems to target monotheism more than just Christianity, too often, it’s the exact same issues still. How does the first chapter go?

Pretty much anything you want to know about evolution. So what is there in the chapter to comment on?

The metaphysical explanations described by those religious institutions directly conflict with what has been discovered regarding our past, also promoting the idea that we are special; a species set apart from the rest of the living creatures by an all loving and giving God.

Brucker, J. D.. Improbable: Issues with the God Hypothesis . Kindle Edition.

For the first, I am not told what metaphysical explanations these are nor how they conflict with our past. This also cannot be answered by science since science deals with the physical and not the metaphysical. It can provide data for metaphysics, but it is not itself metaphysics. For the second, even if true, so what? How does that show it false?

Apologists and modern theologians have explained that Genesis may be more of an allegorical story, telling the tale of how selfish ways have the potential to disrupt the fabric of faith.

Brucker, J. D.. Improbable: Issues with the God Hypothesis . Kindle Edition.

Unfortunately, I am not told who these apologists and modern theologians are. Brucker has the problem many atheists have of not naming who they are interacting with.

It is said that God loves all humans and wishes nothing more than for us to worship him, leaving one suitable counter: “If God does, in fact, want all of this, why would he mislead many by allowing the intelligent to identify all that conflicts with his very existence?”

Brucker, J. D.. Improbable: Issues with the God Hypothesis . Kindle Edition.

It’s nice to know that “the intelligent” all speak with one voice on this. None of those “intelligent” could obviously include theists. Unfortunately for the atheist community, from what I see online, a lot of the dumb also fall into their numbers. Sadly, that’s true of Christians as well. The conclusion then? How you view the God question is not a measure of your intelligence.

As those of yesteryear, a simple answer is believed by theists who blindly accept the teachings of their most beloved priests, pastors, rabbis, or imams. The highly-regarded books of myth and fiction give them all the information they need to conclude simplicity is to blame for complexity. A much different explanation with a more definitive answer can be found within the very cells, of which one’s body is composed.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (p. 6). Kindle Edition.

And again, blind belief rests on both sides. For instance, I saw today when reading that later on, Brucker will use the 41,000 denominations myth. The number always varies and no one goes and checks the source to see what is meant. It’s just shared blindly. I will answer it when I get there, but ultimately, there are blind followers on both sides. How many atheists immediately shared things like Zeitgeist or jumped on board of the idea that Jesus had a wife?

Those who propagate the idea of intelligent design do so without a smidgen of reason-based inquiry. If they had done so efficiently, they would not have failed to recognize the physical – modern and pre-modern – evidence that would suggest that if a God had actually brought about all living creatures, his doing so would portray a plethora of care, direction, and kindness; whereas on the contrary it portrays an ignorant, callous, and careless creator.

Brucker, J. D.. Improbable: Issues with the God Hypothesis (pp. 12-14). Kindle Edition.

I am not here to defend the ID community. I really don’t care. That being said, if someone thinks they don’t have a smidgen of reason-based inquiry, they are wrong. You can disagree with them. You can say they are wrong. You can do all of that, but they are attempting at least to answer questions and use reason.

Now if someone like Brucker came along he could say “But in all of this, you didn’t say a thing about evolution.”

That’s because I don’t care.

Evolution is a non-issue to me and I have regularly said that Christians and atheists who think it’s a death knell for Christianity don’t understand evolution, Christianity, or both. As a Thomist, it doesn’t affect my arguments for God. As someone who holds to Walton’s interpretation, it doesn’t affect my reading of Genesis. From a historical perspective, it doesn’t affect my trust in the resurrection of Jesus. If anyone has more to lose here, it’s the atheist since they often base their atheism on evolution.

So hopefully the next chapter will give us something more to work with.

In Christ,
Nick Peters
(And I affirm the virgin birth)