Apologetics

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February 2, 2012

Scott Klusendorf Addresses Abortion Questions

Posted by Jason Dulle under Abortion, Apologetics, Bioethics
[14] Comments 

Scott Klusendorf is the best pro-life apologist out there.  No one can say as much as Scott can say in as little space and as eloquently as he can.  He wrote an essay for the Christian Research Journal addressing five questions often asked of pro-life advocates and the pro-life movement:

  1. Are pro-life advocates focused too narrowly on abortion? After all, informed voters consider many issues, not just one.
  2. Why don’t pro-life advocates care about social justice both here and in developing countries?
  3. Why don’t pro-lifers oppose war like they do abortion?
  4. Instead of passing laws against abortion, shouldn’t pro-life Christians focus on reducing its underlying causes?
  5. Should pastors challenge church members who support a political party sworn to protect elective abortion?

It’s worth checking out his answers.  It is not a long piece, and he provides some great answers to ponder.

 

January 30, 2012

If Intelligent Design is Science, Why Do So Many Scientists and Scientific Institutions Denounce It?

Posted by Jason Dulle under Apologetics, Evolution, Intelligent Design, Naturalism, Science
[97] Comments 

The Best Schools interviewed leading Intelligent Design theorist, Bill Dembski.  At one point he was asked, “You have stated that ‘design theorists oppose Darwinian theory on strictly scientific grounds.’ But then why is the ID movement so heavily populated with religious believers? Could we not expect more of the scientific community to support ID if your statement were true? Why do the majority of the world’s leading scientific bodies oppose ID and claim that it does not qualify as science?”

This is a valid question, and I’m sure it is on the minds of many people who are interested in the debate.  I like Dembski’s answer:

As for why religious believers tend to be associated with design, I could turn the question around. If Darwinian evolution is strictly scientific, then why is that field so heavily populated with atheists? In one survey of around 150 prominent evolutionary biologists, only two were religious believers (as I recall, Will Provine was behind this survey). I see a scientific core to both intelligent design and Darwinian evolution. And I see no merit in questioning their scientific status by the company they keep. The character of the proposals that both approaches make is what really ought to count.

 

HT: Uncommon Descent

 

January 30, 2012

Demanding the Impossible: Empiricists Demand the Wrong Kind of Evidence for God’s Existence

Posted by Jason Dulle under Apologetics, Epistemology, Philosophy, Science, Theistic Arguments
[30] Comments 

When dealing with an empiricist who wants evidence that God exists, and yet thinks evidence—for it to be considered evidence—must be empirical in nature, ask him the following question: “What kind of empirical evidence could possibly be given for an immaterial being such as God?”  If they say “none,” then point out that they are asking for the impossible.  What would it prove, then, if you cannot deliver?  Nothing.  It just proves that the wrong question is being asked.

Insisting on empirical evidence before one will believe in the existence of God is like insisting on chemical evidence of your wife’s love for you before you’ll believe she loves you.  One cannot supply chemical proof for love, and neither can one supply empirical proof of God’s existence, but that does not mean either is false.  The problem is not a lack of evidence for God’s existence, but an arbitrary restraint on the kind of evidence the atheist is willing to accept as evidence.  That is what needs to be challenged.  Empirical evidence is not the only kind of evidence one can appeal to in support of a claim.

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January 25, 2012

What I’ve Been Reading: The Darwin Myth

Posted by Jason Dulle under Apologetics, Book Reviews, Evolution, Naturalism
[40] Comments 

For many famous historical figures, a distinction often needs to be made between the man and the myth that surrounds him.  This is no less true for Charles Darwin.  While the mythical features of a man are often later creations by others, in the case of Darwin, he created some of his own myths through his autobiography.  In his book The Darwin Myth: The Life and Lies of Charles Darwin, Benjamin Wiker takes a critical look at the historical Darwin: the man, the myth, and his contribution to evolutionary theory.

Wiker documents several myths have arisen regarding Charles Darwin and the theory of evolution:

  1. That Darwin thought up the theory of evolution.  The notion that animals in the present evolved from earlier forms was not a novel idea.  The idea can be traced back to the ancient Greek philosopher Lucretius in the 1st century BC, and it was particularly in vogue among the intelligentsia in Darwin’s day.  In fact, his very famous grandfather, Erasmus Darwin, wrote a widely acclaimed book titled Zoonomia (1794) in which he laid out his own theory of evolution more than 60 years before Charles wrote On the Origin of Species.  In medical school, Darwin studied under a radical evolutionist by the name of Robert Grant.  He also read the works of other evolutionists.  Darwin did not come up with evolution.  He merely popularized the theory by providing a plausible, naturalistic mechanism by which it might work, backed up by some empirical observations.

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January 22, 2012

Alexander Vilenkin: “All the evidence we have says that the universe had a beginning.”

Posted by Jason Dulle under Apologetics, Cosmological Argument, Naturalism, Theistic Arguments
[17] Comments 

In honor of Stephen Hawking’s 70th birthday, a meeting of the minds took place to discuss the state of cosmology.  New Scientist[1] reported on the events of the night, one of which was a talk delivered by famed cosmologist, Alexander Vilenkin, describing why physical reality must have a beginning.  But first, a little background is in order.

For a long time scientists held that the universe was eternal and unchanging.  This allowed them to avoid the God question—who or what caused the universe—because they reasoned that a beginningless universe needed no cause.[2]  They recognized that if the universe began to exist in the finite past that it begged for a cause that was outside of the time-space-continuum.  As Stephen Hawking told his well-wishers in a pre-recorded message, “A point of creation would be a place where science broke down. One would have to appeal to religion and the hand of God.”

Scientific discoveries in the early and mid-20th century, however, forced cosmologists to the uncomfortable conclusion that our universe came into being in the finite past.  The scientific consensus was that the origin of our universe constituted the origin of physical reality itself.  Before the Big Bang, literally nothing existed.  The universe came into being from nothing and nowhere.  This sounded too much like the creation ex nihilo of Genesis, however, and seemed to require the God of Genesis to make it happen.  As a result, some cosmologists were feverishly looking for ways to restore an eternal universe.

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January 18, 2012

Against Theological Determinism / Compatibilism

Posted by Jason Dulle under Apologetics, Calvinism v Arminianism, Nature of God, Soteriology, Theology
[35] Comments 

In the latest edition of Philosophia Christi[1], Jerry Walls argues that no Christian should be a theological determinist.  What is a theological determinist?  It’s someone who believes that God’s sovereignty extends meticulously to every aspect of the world, including human “choice.”  The problem with determinism is that it eliminates human freedom since there are factors external to humans sufficient to determine our choices, such that we could not do otherwise (or even want to do otherwise since even our desires are the product of God’s sovereign acts).

Most theological determinists are compatibilists.  Compatibilists think determinism can be reconciled with free will: If one acts according to their desires, then their choices are free.  But this is a veneer.  At best this shows that we may feel like we our will is free, even though it is not.  The fact remains that both our desires and our choices are determined by God wholly independent of our own volition.  It should be no surprise when our desires match our actions when God has determined both.  Given theological determinism, there can be no freedom of human will, despite attempts by some to evade the obvious.

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January 12, 2012

Homosexuality indoctrination in public schools

Posted by Jason Dulle under Apologetics, Homosexuality, Same-sex Marriage, Social
[13] Comments 

I would highly recommend that you watch the video clips at http://www.massresistance.org/media/video/brainwashing.html. They are from a documentary showing how elementary and junior high kids can be indoctrinated to believe homosexuality and same-sex marriage are morally acceptable (something the film extols as a virtue). If you think homosexuality is wrong, but that the issue of homosexuality is a private matter that isn’t going to hurt anybody so we should just sit back and do nothing, you need to watch this video. The gay rights movement has gone beyond the “just leave us alone to do what we want to do in the privacy of our own homes” days and into the day of approval advocacy. They are not content to be allowed to live how they want to live–now they want to make sure that you approve of their lifestyle as well. It’s too difficult to change adults’ minds, so they are targeting the young.

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January 12, 2012

Is Consciousness an Illusion?

Posted by Jason Dulle under Apologetics, Mind
[8] Comments 

Naturalists struggle to fit consciousness into their worldview because it seems obvious that consciousness is not material in nature.  Various attempts have been made by naturalists to account for consciousness.  One of the strangest explanations is offered by philosopher Daniel Dennett.  His solution is to eliminate consciousness so that it does not require an explanation at all.  He does so by claiming that consciousness is not real, but an illusion.

Of the myriad of ways one might go about showing why Dennett’s solution does not work, I think Greg Koukl has offered the most straightforward and clearest critique.  Koukl points out that in order to recognize something as an illusion, two things are required: (1) the presence of a conscious observer who is capable of perception, and (2) the ability to distinguish between what is real and what is illusion.

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January 4, 2012

Stephen Hawking: God Could not Create the Universe Because There Was No Time for Him to Do So

Posted by Jason Dulle under Apologetics, Atheism, Cosmological Argument, Naturalism, Science, Theism, Theistic Arguments
[448] Comments 

Several months ago the Discovery Channel aired a television series featuring Stephen Hawking called Curiosity.  Whereas in his book The Grand Design Hawking claimed that God is not necessary to explain the origin of the universe given the existence of physical laws such as gravity, in Curiosity he argued that God could not have created the universe because there was no time in which God could have done so:

[D]o we need a God to set it all up so a Big Bang can bang? … Our everyday experience makes us convinced that everything that happens must be caused by something that occurred earlier in time.  So it’s natural for us to assume that something—perhaps God—must have caused the universe to come into existence.  But when we’re talking about the universe as a whole, that isn’t necessarily so.
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January 3, 2012

Coyne on the Supposed Illusion of Free Will

Posted by Jason Dulle under Apologetics, Mind, Naturalism
[7] Comments 

Evolutionist, Jerry Coyne, has written an article in USA Today promoting the idea that free will is an illusion.  After several paragraphs of attempting to convince his readers that they have no free will, Coyne raises the question of justice: Why punish people if they did not freely choose to do bad?  His answer: “But we should continue to mete out punishments because those are environmental factors that can influence the brains of not only the criminal himself, but of other people as well. Seeing someone put in jail, or being put in jail yourself, can change you in a way that makes it less likely you’ll behave badly in the future. Even without free will then, we can still use punishment to deter bad behavior, protect society from criminals, and figure out better ways to rehabilitate them.”  But wait, what is this talk of “should”?  That presumes some sort of rational or moral obligation, but both are impossible in Coyne’s world since we have no ability to choose, and obligations cannot be met by those who lack the ability to choose to fulfill them.  We can’t decide how we will respond to criminal behavior.  Physics determines that for us.  I may be determined to respond by refusing to punish anyone’s bad behavior or rewarding anyone’s good behavior.  It’s not within my control, nor Coyne’s.  We are just puppets on the strings of physics.

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December 28, 2011

Why Think All Questions Have Scientific Answers?

Posted by Jason Dulle under Apologetics, Intelligent Design, Naturalism, Science
[28] Comments 

Scientists working in origin of life research are fairly candid that they do not know how life originated, but they are quick to point out that they are making progress and that science will eventually be able to provide an answer to this question.  I have always found this sort of faith in science a bit intriguing.  It is just assumed that there must be a naturalistic cause/explanation for the origin of life, and that we will eventually be able to discover it.  But why should we think this to be true?  Given what needs to be explained (the origin of biological information), and given our understanding of the causal powers of naturalistic processes, the origin of life does not appear to be the kind of thing for which natural causes are adequate to explain it even in principle (See 1, 2, 3, 4, 5, 6, 7, 8, and 9).

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December 22, 2011

Atheists, Miracles, and the Bible

Posted by Jason Dulle under Apologetics, Miracles, Naturalism
1 Comment 

Many naturalists reject the Bible as veridical because it in contains reports of miracles, and yet many of these same individuals say they would be willing to believe the Bible if they ever experienced a miracle.  I’ve heard some Christians cry “Inconsistency!” at this point, noting that the atheist uses miracles as both his grounds for disbelieving as well as his grounds for believing.  If the miraculous is the reason for his disbelief, how could it serve as the basis for his belief?

I don’t think there is any inconsistency here at all.  While they reject the Bible because of their belief that miracles do not occur, they recognize that if they were to personally experience a miracle it would prove that miracles are possible after all, and thus the Biblical report of miracles would become plausible, and perhaps even credible. 

 

December 21, 2011

The Possibility of Miracles and Universal Human Experience

Posted by Jason Dulle under Apologetics, Miracles, Naturalism
[17] Comments 

Atheists and naturalists will often argue against miracles as Hume did: by saying they violate the universal human experience; i.e. humans have no experience of miracles.  There are at least three problems with this.

First, there is the confirmation problem.  How could anyone possibly know this to be true?  It would require that every person alive today be interviewed, and each and every one confirms that they have never experienced a miracle.  If even a handful of people claimed to have experienced miracles, then it would not be accurate to say it is the universal human experience that miracles do not occur.

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December 20, 2011

Points to Make and Questions to Ask a Moral Relativist

Posted by Jason Dulle under Apologetics, Relativism
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Recently I listened to a dramatic, scripted dialogue between Peter Kreeft and a student on the topic of objective morality.  Using the Socratic method of inquiry, and posing as Socrates himself, Kreeft critically evaluates the arguments for moral relativism—and in so doing, argues for an objective moral standard of values.  In addition to the arguments often advanced against relativism and for objectivism, Kreeft had a few points worthy of sharing:

1.  When you argue that some moral value X ought to be followed and a relativist responds by saying, “You should not impose your morality on me,” they are assuming moral relativism is true (not to mention imposing their own moral point of view on you as if their moral point of view has a universal application independent of one’s personal preference, and thus they are guilty of committing the very “error” for which they accuse you).  Point out to them that if moral realism is true (as you claim), then X is not “my value” but “our value,” and you can no more impose them on the relativist than you can impose gravity on them.  Both are objective features of reality that impose themselves on us.  You are not imposing these moral values on others, but merely drawing their attention to what already exists.  Objective moral values impose themselves on us in the form of moral commands and obligations.

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December 9, 2011

Phenomenon for which Materialism is Clearly not an Adequate Explanation

Posted by Jason Dulle under Apologetics, Atheism, Epistemology, Naturalism
[6] Comments 

Materialists believe that material entities exhaust the nature of reality.  This commits them to believing there is a material/physical cause for every physical effect.  Indeed, on a materialistic worldview physical causes determine a physical effect.  If material cause X is present, material effect Y must occur.  Just like falling dominos, when one domino falls on another, the second domino must fall.  There are many things, however, that cannot be explained in terms of material causes.  Consider communication.  When your friend speaks to you, you will respond in kind.  How can this be explained in terms of deterministic, material causation?  How can his words cause you to respond—yea, even determine your response?  Did his words produce molecular changes in the space between you, which in turn caused physical changes in your body that ultimately determined that you say X (as opposed to Y or Z) in response?  While this seems incredulous on its face, let’s grant that it is possible for the sake of argument since there are other forms of communication that are even more difficult to explain from a materialist perspective.

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December 8, 2011

“You Shouldn’t Impose Your Morality on Others”

Posted by Jason Dulle under Apologetics, Relativism, Tactics
[10] Comments 

When someone says to you, “You shouldn’t impose your morality on other people,” proceed as follows:

YOU:  “So you think it is wrong to impose one’s moral point of view on other people?”
THEM:  “Yes.”
YOU:  “Then why are you imposing your moral point of view on me?
THEM:  “What?”
YOU:  “To say it is wrong to impose one’s moral point of view on other people is itself a moral point of view, and you are imposing that moral point of view one me by morally condemning me for morally condemning the actions of other people.  You are guilty of doing the very thing you say should not be done.”

The fact of the matter is that we all have a moral point of view, and all of us apply that moral standard to others and judge them accordingly.  The question is not whether we have moral standards, or whether we will apply them to other people, but rather whether or not our moral standards are true.

 

December 5, 2011

Responding to the “evil god” challenge

Posted by Jason Dulle under Apologetics, Atheism, Moral Argument, Problem of Evil, Theism
[11] Comments 

There’s been a lot of buzz in both theistic and atheistic camps regarding Stephen Law’s evil-god argument, and many think it poses a serious challenge to the theism. Edward Feser sums up the essence of the argument nicely when he writes:

Law claims that the evidence for the existence of a good God is no better than the evidence for the existence of an evil god, and that any theodicy a theist might put forward as a way of reconciling the fact of evil with the existence of a good God has a parallel in a reverse-theodicy a believer in an evil god could put forward to reconcile the presence of good in the world with the existence of an evil god.  Now, no one actually believes in an evil god.  Therefore, Law concludes, since (he claims) the evidence for a good God is no better than that for an evil God, no one should believe in a good God either.  That’s the “evil god challenge.”[1]

Perhaps I am missing something, but I don’t think the evil-God “argument” is actually an argument against God’s existence at all, yet alone a good argument. Consider the following three points:

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December 1, 2011

The Need for an Educated Ministry

Posted by Jason Dulle under Odds & Ends, Theology, Thinking
[12] Comments 

J.P. Moreland rightly asks, Why is it that if you want to be a chemist or teach literature you have to have training, but if you want to be a minister all you need is to feel a call on your life? Where is the need for knowledge?

Think about it this way. Would you seek the services of a physician who only had a master’s degree in medicine? Would you allow a physician who had no training at all in medicine, but merely felt the “call” to be a doctor, to operate on you? No, because your health is too important to entrust to someone who lacks the knowledge necessary to fix your body. Why then, do we think it is acceptable for ministers of the gospel to “operate” on people’s eternal souls—which is much more important than operating on temporal bodies—with just a call to ministry? Jesus’ disciples sat at His feet for 3+ years before they entered into full-time ministry. Theological education (whether formal or not) should be viewed as a precondition for ministry. Too much is at stake for anything less. Attempting spiritual surgery without sufficient knowledge can lead to others’ spiritual death rather than life. Let’s get educated!

 

November 30, 2011

The Spiritual Trump Card

Posted by Jason Dulle under Epistemology, Hermeneutics, Tactics, Theology, Voice of God
[2] Comments 

Frank Beckwith has made the observation that when people cannot refute your argument, they often trump it with spirituality. You know the kind of thing I’m talking about. You state your reasons for believing P rather than Q, and your Christian brother responds by saying, “I know that’s not true because God told me Q is true.”  Or your Christian sister responds, “You only believe that because you are carnal.” Don’t fall for this cheap tactic.

You could respond by saying to your brother, “Actually, God told me P is true, so I know you didn’t hear from God.” And to your sister you can respond, “Ok, I’m carnal. So can you tell this carnal brother of yours why my argument is wrong, and why I should believe your position/interpretation?”

 

November 23, 2011

The question of God’s existence is irrelevant to our quest for moral knowledge, unless you believe God exists, in which case it is relevant to our quest seeing that it interferes with our quest

Posted by Jason Dulle under Apologetics, Epistemology, Moral Argument
1 Comment 

I just finished reading an article in the Irish Times by Michael Nugent, chairman of Atheist Ireland.  Titled “Atheists and religious alike seek to identify foundation of morality,” Nugent argues that the question of God’s existence is really just a distraction from the social need to determine what is right and wrong.  If there is no God, we must determine what we think is right and wrong.  And if God does exist, we still have to determine what it is that he/they thinks is right and wrong.  Either way, it is a human responsibility to determine right and wrong.

While one might expect for Nugent to go on to discuss how we should determine right and wrong irrespective of what we believe the foundation of morality to be, instead he goes on to critique moral theories that are based on the existence of God or gods!  Apparently he does think it makes a difference as to whether or not you believe morality is real or imagined, and based on God or in human will.  Through one side of his mouth Nugent claims the question of God’s existence is irrelevant to our quest for moral knowledge, but through the other side he says belief in God/gods will interfere with that quest.  How’s that for a self-contradiction!

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