Identifying Impostor Christianity: The Danger Of Being Deceived (video)

What really defines Christianity? Mormons claim that they are Christians, simply another denomination. So do others who differ on Jesus' identity. What are the essentials of the Christian faith and how can we identify orthodox beliefs from heterodoxy or heresy?

In this short video, Lenny demonstrates why it's crucial for all Christians to be able to know what are the essential beliefs of Christianity and the dangers of being misled.



Watch part 2 here!

Image courtesy Canvas-rangeR and licensed under the Creative Commons Attribution-Noncommercial-Share Alike 3.0 License.

There's Only One Reason to Hold Any Belief

Every person has many beliefs. Beliefs are central to our worldview and we can't function without them. Still, people don't understand what beliefs are and why we should hold them. They think beliefs are merely personal things, something that gives us comfort or assurance. The concept of belief has been twisted and contorted to a point where most assume they are preferences akin to ice cream flavors—which ever one you like, you should choose.

This reminds me of a conversation I had with a Jehovah's Witness that came to my door several years ago. Upon answering, I complimented him on his dedication to his faith. Here he was, not watching football on a Saturday morning, but trying to discuss his faith with others.

I then asked him, "Tell me, in going door to door, you must've heard a lot of reasons why people believe what they believe, right?

"Oh, absolutely!" re responded.

I offered some examples: "Have you heard things like 'Well, This is the way I was raised' or 'I'm really comfortable in my beliefs' or 'I'm an American, so I have to be a Christian?'"

He smiled and said, "I've heard all those, and more, too!"

I replied, "Can we both agree that those are terrible reasons for believing in something? I mean, there's only one good reason to believe anything."

"What do you mean?" he asked inquisitively.

I explained: "The only good reason to believe anything is if it's true. Beliefs must be true, even if they are what some would call 'harmless' beliefs. Take the idea of Santa Claus for instance. It's a nice belief and it makes kids happy. And they have some reasons to hold to it, right? Their parents have told them about him. It benefits them since on Christmas morning there are presents and there's empirical evidence; the cookies are gone and the milk is drunk. It's a nice belief that doesn't hurt anyone."

He chuckled as I continued: "But what would you think of a 37 year old man who still believes in Santa Claus? Would you want to spend a five hour plane flight sitting next to him? Of course not! Not because his belief is dangerous, but because it isn't true. We should only believe what is true."

The man agreed with my foundation for belief and stated that the Jehovah's Witnesses have the truth of God. I went on to explain that I have also studied the Watchtower's history and its beliefs. For example, they held that Jesus was coming back many times, including 1881, 1914, 1918, 1925, 1942, and 1975."1

At this point he interrupted me. "You must realize that those dates are coming from men and men can be fallible."

"I agree with you," I said. "However, these same men also claimed that Jesus is not Jehovah God, but a lesser being created by God. What if in 100 years, they reverse themselves on this issue like they have with the prediction of His return? Now, we are talking about something that is crucial to the salvation of you and me. What happens then?"

He dismissed the idea quickly. "I don't think that would ever happen!"

"But what if it does?" I countered. "What if I could show you from the Bible right now how the Watchtower is wrong on this issue? Would you abandon your belief in the Jehovah's Witnesses?"

The man denied that it's possible, but I pressed again. "If I could conclusively show you that Jesus must be the eternal God, would you stop being a Witness?"

He thought a second and answered honestly. "You know, I've been a Witness for some seventeen years now. I've never found more meaning and satisfaction in my life except by being a Witness, so no, I don't think I would."

I looked right at him and said, "Wait a minute! Didn't we both agree that is a terrible reason for believing something?"

The words hung in the air as the man took a step back. His eyes worked back and forth as he tried to process the discussion. He seemed to think that I had played some kind of word trick on him, but he had no way of getting out of it. Finally, the man wished to go and I asked him to come back next week so we could continue our discussion. He never did.

This one conversation shows how much we've confused the motivations for why believe something with good reasons for believing. There is only one good reason to believe anything and that is if it is true. We may not be 100% certain of the truth, but we can still be reasonable in holding to one belief over another. Just don't confuse feeling s or desires for reasons. One supports a belief. The others don't.

References

1. A good summation of these dates and others may be found on the JWFacts.org page "Changed Dates, Failed Predictions" at http://www.jwfacts.com/watchtower/1800s.php

How Christianity Lifts Cultures Out of Poverty

Sometimes it's good to get an outside perspective on history. Vishal Mangalwadi was raised a Hindu in his native India, but he couldn't find spiritual and intellectual satisfaction until he discovered the teachings of the Bible. In his book The Book That Made Your World: How the Bible Created the Soul of Western Civilization he does a masterful job demonstrating how the Christian worldview is singularly responsible for the elevation of humanity.

One example is how Mangalwadi looks at the concept of colonization, something with which Indians are very familiar and passionate about. He writes:

Some people think that chance happenings of history, such as guns, germs, and steel, were the keys to the West's ability to colonize the world. Their materialistic perspective overlooks the fact that Catholic nations like Portugal, Spain, and France were the leading naval powers during the sixteenth century. What enabled much smaller Protestant nations such as England and Holland to beat their Catholic rivals?

Cedric B. Cowing, professor emeritus of history in Hawaii, studied the impact of the eighteenth-century biblical "Revival" in England and the "Great Awakening" or "New Light" in America. He concluded that the primary factor that propelled the English-speaking nations ahead of their Catholic rivals was the peculiar relationship between biblical spirituality and intellectual awakening.

The fact that God had communicated his Word motivated people to learn reading and writing. The Bible was already a library—a collection of sixty-six books. On top of that, John Wesley urged his converts to study fifty selected titles. In America the awakening had begun under Jonathan Edwards, America's first philosopher. The attempt to master his books, the recommended books, and the Bible motivated believers to develop a number of learning skills. Cowing said that as a result of these spiritual revivals,

in Britain, many of the converts of Whitefield and Wesley were motivated to learn to read [the Bible] and write, but in the northern colonies [e.g., North America] where people were already literate—except the Indians and Negroes—the energies and discipline released by the New Light were the inspiration needed to master abstract religious material. In comprehending theological as well as devotional printed matter, the emotions [stirred up by Revivalists] aided the development of cognitive skills. The novices in focusing on the stages of conversion were studying a process analogous to the still mysterious secular sequence of gathering data, altering hypotheses, and somehow relying upon intuition to synthesize the conclusions. This type of thinking would have a more general utility later. The Great Awakening induced a grass roots intellectualism that ultimately spread in every direction, from belief in God's sovereignty all the way to agnosticism.

These spiritual revivals led to the mass awakening of reason. People were seeking and receiving the promised "Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the Lord"—which is "the beginning of knowledge." By producing an unprecedented hunger for the knowledge of truth, biblical revivals lifted Protestant countries out of the poverty that was chronic worldwide.1

Mangalwadi's conclusions were confirmed by the painstakingly thorough research of sociologist Robert Woodberry. Woodberry's findings were published in the American Political Science Review journal where he reports:

In particular, conversionary Protestants (CPs) were a crucial catalyst initiating the development and spread of religious liberty, mass education, mass printing, newspapers, voluntary organizations, most major colonial reforms, and the codification of legal protections for nonwhites in the nineteenth and early twentieth centuries. These innovations fostered conditions that made stable representative democracy more likely—regardless of whether many people converted to Protestantism. Moreover, religious beliefs motivated most of these transformations. In this blunt form, without evidence or nuance, these claims may sound overstated and offensive. Yet the historical and statistical evidence of CPs' influence is strong, and the cost of ignoring CPs in our models is demonstrably high2 (emphasis added).

Here is yet another example of how the Christian worldview measures up to others. Christianity offers real-world benefits here and now to people. It elevates living conditions even for those who don't convert because it upholds reason as profitable and human knowledge as an intrinsic good. In the marketplace of ideas, Christianity has proven itself to be reliable.

References

1. Mangalwadi, Vishal. The Book That Made Your World: How the Bible Created the Soul of Western Civilization. Nashville, TN: Thomas Nelson, 2011. 88-89.Print.
2. Woodberry, Robert D. "The Missionary Roots of Liberal Democracy." American Political Science Review 106.02 (2012): 244-45. Web. 3 Sept. 2015.

If You're Skeptical of Miracles, Then Why Not Morality

Is it unreasonable to believe in miracles? Numerous atheists I've spoken to over the years not only don't believe in miracles, they consider any belief in miracles as illogical. Most point to David Hume's Of Miracles in his An Enquiry Concerning Human Understanding as to why belief in miracles should be considered unreasonable.

I don't find Hume's arguments at all convincing. Still, many atheists hold Hume in the highest esteem when it comes to matters of reason and conviction. They believe Hume's skepticism is the model to be followed as a foundation for rationalism. However, there is one area where Hume's reasoning leads to uncomfortable conclusions, that is in the area of morality.

Christians argue for the necessity of God's existence given the fact that objective moral values and duties really exist. If there is no God to ground them, no binding moral values and duties exist. Hume came to a similar conclusion. Book III of his Treatise of Human Nature focuses on the question of morality and Hume begins by dismissing the concept of morality as being derived by reason at all. He writes:

It has been observed, that nothing is ever present to the mind but its perceptions; and that all the actions of seeing, hearing, judging, loving, hating, and thinking, fall under this denomination. The mind can never exert itself in any action, which we may not comprehend under the term of perception; and consequently that term is no less applicable to those judgments, by which we distinguish moral good and evil, than to every other operation of the mind. To approve of one character, to condemn another, are only so many different perceptions.1

Hume explains that reasoning shouldn't be colored by a man's passions. Whether or not a proposition is true is irrelevant to the feelings one has about that statement. You may be passionate about your hockey team winning the game, but your feelings don't affect the score in any way. As Mark Linville put it, Hume "maintained that belief in objective moral properties is, at best, unwar­ranted, and talk of them is, in fact, meaningless."2 Here's Hume discussing how even murder cannot be considered objectively wrong:

Take any action allowed to be vicious: Wilful murder, for instance. Examine it in all lights, and see if you can find that matter of fact, or real existence, which you call vice. In which-ever way you take it, you find only certain passions, motives, volitions and thoughts. There is no other matter of fact in the case. The vice entirely escapes you, as long as you consider the object. You never can find it, till you turn your reflection into your own breast, and find a sentiment of disapprobation, which arises in you, towards this action. Here is a matter of fact; but it is the object of feeling, not of reason. It lies in yourself, not in the object. So that when you pronounce any action or character to be vicious, you mean nothing, but that from the constitution of your nature you have a feeling or sentiment of blame from the contemplation of it. Vice and virtue, therefore, may be compared to sounds, colours, heat and cold, which, according to modern philosophy, are not qualities in objects, but perceptions in the mind.3

So Hume holds that there really isn't any objective morality; moral laws are simply our feelings projected outwards trying to get people to not do things we feel are disgusting. It's all about what we personally like or don't like. Reason has nothing to do with the matter.

As Linville notes, modern Darwinists, such as Edward O. Wilson and Michael Ruse agree with Hume, holding that objective morality is a "useful fiction" that evolution used in order to increase survivability.4 If it is a fiction, a falsehood, then it isn't reasonable to believe morality at all.

Both miracles and moral laws make sense if God really exists. Without God, miracles are a contradiction and moral laws are nothing more than the outward voicing of feelings of discomfort or dislike. If atheists are going to be skeptical of miracles, then why wouldn't they be just as skeptical of morality?

References

1. Hume, David. "Moral Distinctions Not Derived from Reason." A Treatise of Human Nature. The University of Adelaide, 3 July 2015. Web. 02 Sept. 2015. https://ebooks.adelaide.edu.au/h/hume/david/h92t/B3.1.1.html.
2. Mark D. Linville. "The Moral Argument." The Blackwell Companion to Natural Theology. By William Lane. Craig and James Porter Moreland. Chichester, U.K.: Wiley-Blackwell, 2009. 393. Print.
3. Hume, 2015.
4. Linville, 2009.
Image courtesy Andreas Schamanek and licensed via the Creative Commons Attribution-NonCommercial 3.0 License.

The Inherent Bias in Science

Last week, I wrote about an online conversation I had with an atheist who accused me of making a God of the gaps type argument for the origin of life, even though all the observational evidence across humanity's history demonstrates that life comes from life. He claimed that "Science may well provide an answer to the origin of life in the future," whereby he commits the very fallacy he accused me of committing. While not appealing to a God of the gaps, he is certainly appealing to "science of the gaps."

In our engagement, I asked for some justification for such an unwarranted claim. He leaned on this explanation:

Apocryphally, Edison learned 999 "wrong" ways to make a light bulb in in the process of finding 1 "right" way. (Was he ever really wrong?) Obviously, science has proposed wrong explanations many times as it approaches the truth. The more pertinent inquiry would be "Are there any cases where science has settled on an explanation only to be proven wrong by a theistic explanation?" Because the reverse admits of many, easy historical examples.

His reasoning is misleading in many ways. First, there's a significant difference between a single research project, such as Edison's testing of different material for light bulb filaments versus the assumption that science can answer every question of origins. That's a simple category error. By using Edison as an example, and then saying that the entire discipline of science is functioning in the same way, he has equivocated how an experiment works with how a consensus is built.

Not Counting Wrong Conclusions

In fact, accepting new scientific conclusions works in a much different way than Edison's trial-and-error approach. In his book The Structure of Scientific Revolutions, Thomas Kuhn has demonstrated that science isn't the incremental set of discoveries most think it is. When one really studies the history of scientific discovery, one finds the personal beliefs and biases of scientists themselves color their investigations. Kuhn writes "An apparently arbitrary element, compounded of personal and historical accident, is always a formative ingredient of the beliefs espoused by a given scientific community at a given time." 1 He explains in his book how scientific research is "a strenuous and devoted attempt to force nature into the conceptual boxes supplied by professional education."2

Perhaps science does not develop by the accumulation of individual discoveries and inventions. Simultaneously, these same historians confront growing difficulties in distinguishing the "scientific" component of past observation and belief from what their predecessors had readily labeled "error" and "superstition." 3

Exactly, It's easy to claim science always advances forward if you don't count any of the conclusions that we now reject as science, but label them error or superstition.

Kuhn explains that in the enterprise of science, scientists are not readily willing to give up on their preconceptions and biases:

Normal science, the activity in which most scientists inevitably spend almost all their time, is predicated on the assumption that the scientific community knows what the world is like. Much of the success of the enterprise derives from the community's willingness to defend that assumption, if necessary at considerable cost.

Scientists Tend Toward Stasis

All of this means that many scientists will accept their current understanding of the scientific landscape and a kind of stasis will develop. Students learn their scientific assumptions from their professors, who teach what they also had learned to be true. Kuhn coined the term "paradigm" to describe this common set of assumptions. It isn't until there become so many problems or deviations from what was expected given the prevailing paradigm that a flurry of new research will ensue and may create a paradigm shift—a new idea replacing the old one:

Normal science, for example, often suppresses fundamental novelties because they are necessarily subversive of its basic commitments. Nevertheless, so long as those commitments retain an element of the arbitrary, the very nature of normal research ensures that novelty shall not be suppressed for very long.

… When the profession can no longer evade anomalies that subvert the existing tradition of scientific practice—then begin the extraordinary investigations that lead the profession at last to a new set of commitments, a new basis for the practice of science. 4

This is the common pattern in the history of science. It isn't a smooth slope upwards of increasing knowledge. It has fits and starts. It has many dead ends. Scientists get things wrong, such as the alchemists trying to turn lead into gold, but the atheists don't count them. They claim "that wasn't science, it was superstition." Still, the tree of modern chemistry grows from the roots of alchemy.

Don't Assume Science will Always Succeed

Remember, "science" makes no claims; scientists do. As I've said before, "scientists are not immune to bias, deceit, greed or the quest for fame and power any more than the rest of us. In fact, scientists ARE the rest of us!"5 I've illustrated that even when scientists reach a consensus, it doesn't mean their conclusions are correct.

Thus it is just as likely that science will not find the answer to the origin of life. It may be the search for turning material into life may be like the search for turning lead into gold. To hold to a science of the gaps theory offers no real advance in knowledge; it is simply shows one's willingness to defend their paradigm and at considerable cost.

References

1. Kuhn, Thomas S. The Structure of Scientific Revolutions. Chicago: U of Chicago, 1970. Print.2.
2. Kuhn, 1970. 5.
3. Kuhn, 1970. 5.
4. Kuhn, 1970.5-6.
5. Esposito, Lenny. "Should We Place Our Trust in Science?" Come Reason's Apologetics Notes. Come Reason Ministries, 5 Aug. 2013. Web. 01 Sept. 2015. http://apologetics-notes.comereason.org/2013/08/should-we-place-our-trust-in-science.html.