Why Isn't the Skeptic Skeptical About His Morality?

Many times when I'm in a conversation with an atheist or a skeptic, they will bring up some disaster or evil act as a way to prove that God doesn't exist. A couple of years ago, I received a letter from one that proves fairly typical:

I have been trying to figure out why God created the hurricanes that devastated the gulf coast, the tsunami in Asia & allowed the devastation that occurred in N.Y. in his name on 9/11. Why did god murder all those innocent people? What could have gotten him so pissed off to commit genocide? Has he been talking to Hitler or Idi Amin again?

I do not believe in God, but I do believe man has the potential to be God-like in his kindness & generosity. After all, god was created in man's image. Perhaps that is why god is evil!!

The letter writer does touch on issues of the problem of evil that Christian thinkers have taken very seriously over the history of the faith. I've written on it many times as well, and I won't rehash those thoughts here. However, there are some presuppositions that this questions rests upon that should also be examined.

From where do you get your understanding of right and wrong?

While the last paragraph on my correspondent comes off snarky, the basic question of "How could a loving God allow X" seems to presuppose that the questioner can see right and wrong clearly, and is therefore able to judge the "X" action as good or bad. So, my first question would be "How do you know that the morality by which you are calling God out because He created a world in which hurricanes or earthquakes exist is the right morality? By what standard are you judging God?"

In order for good and evil to make sense, there must be an objective moral standard to which all people are obligated. Where did the skeptic's understanding of morality come from? Because he or she is questioning the existence of God, and God is the standard of right and wrong, that one must ask, "then where does your standard of morality come from?"

How do you know your morality is superior?

The second question I would have to an atheist or a skeptic is simply, "How do you know your moral judgment more correct than God's when judging God's motives?" You see, when ascribing evil to God, one claims a morally superior position. But that's a pretty tough position for humans to take. Especially since no human being has ever been consistent in his or her own moral understanding. We change our minds on morality all the time! Think about this: have you ever previously thought that something was permissible that you now believe is wrong? Have you ever decided that something you thought was wrong is now Ok?

I'm not even talking about being inconsistent within one's view, although that happens a lot. An inconsistency is when you believe lying or stealing is wrong, but you fudge your taxes or maybe take some pens from the office and justify your actions in some way. What I mean is real shifts in the way we understand moral duties. Perhaps someone previously felt that any medical testing on animals was wrong, but as they've aged they changed their position on that issue. The morality of allowing homosexual unions has seen great shifts in thinking just in the last five years. Perhaps in another decade it will change again, who knows? Regardless of what position one takes, the fact is that our moral framework is not something to rest on. It shifts too frequently.

Therefore, when someone tells me that he or she cannot believe in God because of the evil in the world today, I have to ask, "You're a skeptic. You seem to be pretty convinced, based on your mortality, of God's non-existence. But how come you aren't more skeptical of your own morality?" It seems to me that the morality by which one concludes God doesn't exist is much more tenuous. Perhaps the skeptic's skepticism should start there.

References

Image courtesy Brian Costin via Flickr. Licensed via the Creative Commons Attribution-NonCommercial-ShareAlike 2.0 Generic (CC BY-NC-SA 2.0)

Why Every Christian Needs to Study Theology

Many times average church-going Christians feel that reading academic books or studying topics such as theology are too esoteric and filled with too much "head knowledge" for them to worry about. "Just give me Jesus and I'll be fine" they believe. But that's not the biblical model. What we know about God matters very much. David F. Wells of Gordon-Conwell Theological Seminary sums it up here:

Let us not think that we really have a choice between having a theology and not having one. We all have our theologies, for we all have a way of putting things together in our own minds that, if we are Christian, has a shape that arises from our knowledge of God and his Word. We might not be conscious of the process. Indeed, we frequently are not. But at the very least we will organize our perceptions into some sort of pattern that scans to make sense to us. The question at issue, then, is not whether we will have a theology but whether it will be a good or bad one, whether we will become conscious of our thinking processes or not, and, more particularly, whether we will learn to bring all of our thoughts into obedience to Christ or not. The biblical authors had a theology in this sense, after all, and so too did Jesus. He explained himself in terms of biblical revelation, understood his life and work in relation to God, and viewed all of life from this perspective. He had a worldview that originated in the purposes and character of his Father and that informed everything he said and did. (Emphasis added.)

1. Wells, David F. No Place for Truth: or Whatever Happened to Evangelical Theology? (Grand Rapids: Wm. Eerdmans Pub., 1993). 3-4.

Postmodernism is Infecting the Church

When the Church abandons truth, it is one of the most offensive acts you can imagine.

The concept of tolerance is so prevalent today that you cannot help but be pummeled by it anywhere you turn. It's a huge problem and a big danger to the health of Christianity. As the influence of relativism becomes more dominant in society, we need to be more intentional in countering its message. Watch this short video as I comment on the recent trend by believers of accepting a relativistic view of truth and morality and offer a few points on how to counteract this dangerous precedent.

Photo courtesy: Jason Borneman Licensed by the Creative Commons Attribution-NonCommercial-ShareAlike 2.0 Generic

Atheist Insults Believers and Is Stunned at the Result

If you've ever been involved with countercult work, you will know how easily the charge of persecution is levied by those who hear arguments against their beliefs. I've had both Mormons and Jehovah's Witnesses, when presented with evidence that the teachings of their organizations are demonstrably false, claim that they are being persecuted for their beliefs. But telling someone they're wrong or being lied to is neither wrong nor persecution. It's correction.

The reason the persecution charge is thrown so easily is because it holds some hidden premises. People who feel persecuted because of the rejection of an idea believe they're right. They think that their beliefs are obvious, and there are no rational positions contrary to their own. Therefore, any kind of dissent must be some kind of ignorance or bigotry. They believe "Those people who dismiss my view have been infected with wrong thinking."

But it isn't just those who knock on doors who feel this way, but certain atheists as well. Just this week, evolutionary psychologist Sue Blackmore posted an article on Richard Dawkins' site complaining that 100 students walked out of a talk she was giving at Oxford Royale Academy on memes. Blackmore explains:

Then I arrived at religion. I pointed out that religions demand lots of resources (I showed them pictures of a church, a Hindu temple, a Jewish menorah and Muslim pilgrims on Hajj); they pose threats to health (I showed people ‘purifying their souls' by wading in the stinking germ-laden Ganges) and make people do strange things (I showed rows of Muslims bent over with their heads on the floor). I hadn't gone far with this before five or six young men got up and began to walk out. They had a good distance to go across the large hall, so I said ‘Excuse me, would you mind telling me why you are leaving?' There was a long silence until one said, ‘You are offending us. We will not listen,' and they left. Soon after that another bunch left, and then another.

…By the time I arrived at a slide calling religions (Richard's fault!) ‘Viruses of the mind', the lecture hall was looking rather empty. 1

Blackmore said that she "was still shaken by yesterday's lecture and its aftermath." She even reports on calling out to some of the departing students as they were walking out, "Can't you even listen to ideas you disagree with? In Oxford, of all places, you should be open-minded enough to hear alternative views." 2 She ends the article by claiming the high ground:

Walking miserably up the High Street I felt profoundly depressed at the state of the world. I could cheer myself with the thought that I'd learned something. I learned that Islam has yet another nasty meme-trick to offer — when you are offended put your hands over your ears and run away. This would be funny if it weren't so serious. These bright, but ignorant, young people must be among the more enlightened of their contemporaries since their parents have been able and willing to send them on this course to learn something new. If even they cannot face dissent, or think for themselves, what hope is there for the rest? And what can I do?3

Modeling What You Claim to Despise

Blackmore wants to claim bewilderment on why her talk went so badly. While I'm sure there are some who may left because they didn't want to hear any criticisms at all, given Blackmore's own descriptions of her talk I probably would have walked out, too. She was condescending while at the same time being ignorant of the facts. She caricatured religious belief and belittled it, having volunteers mock the Christian Bible, and lumping all beliefs together as if they were equal to one another. She created a flimsy straw man and began knocking it down, taking joy in the discomfort of her listeners as she did.

Such actions would have told me that this woman is not worth listening to and I would have gotten up and left. My actions would have been a result of my thinking for myself and not passively letting a person make bad arguments and get away with ridicule on my dime. The Oxford Royal Academy is an optional summer school program where parents pay for their high-school age students to attend and explore topics more deeply to "gain an academic edge" over their peers.4 Given that, leaving is appropriate.

But Blackmore simply can't understand why some 17 and 18 year olds would choose to walk out of her offensive lecture instead of engaging the instructor in an impromptu debate. Even if their facts were strong, the man with the microphone will usually win that debate. Afterwards, Blackmore talked with some of the Muslim students outside. "I was angrily told that I'd made them feel ignorant." Instead of trying to hear them and understand that they were talking about their feelings as human persons who have inherent worth, Blackmore sought to justify herself. "What should I have done? They are ignorant aren't they?" (emphasis hers.)

Blackmore here shows that she cannot think past her atheistic, memetic worldview. She's a bright, after all, smarter than some kids. In damning those who walked out of her talk, she has become what she claims to despise—one who will not consider a contrary opinion or the fact that she may be wrong on whether she's worth listening to.  The reaction by so many "bright, but ignorant, young people" should have told her she was wrong somewhere, even after she "prepared carefully" by delivering the talk to one relative and adding Internet trends to her slides. But I get the feeling that Blackmore believes she couldn't be wrong. She can't think of anything to do differently, categorizing any apology as cowardice.

Even the chairman of the unit, who invited Blackmore was not pleased, yet she chalks this up to nothing more than the fact that he was a Christian. ‘After all, he must have known when I was invited that I was a vociferous atheist, and since I was invited to talk about memes he must have expected me to mention religions." Yes, I'm sure he did. But perhaps he anticipated something more academic and less acerbic. But I guess Blackmore cannot offer any kind of religious believers (you know, those who make up the vast majority of people on the planet)5 an ounce of respect for their views. She mocks them and then uses their umbrage to make herself feel more enlightened. It is Blackmore who wants to put her hands over her ears and not listen to dissent, dissent in the form of people walking out on her.

References

1. Blackmore, Sue. "A hundred walked out of my lecture." The Richard Dawkins Foundation. 18 Aug. 2014. Web. https://richarddawkins.net/2014/08/a-hundred-walked-out-of-my-lecture/
2. Blackmore, Ibid.
3. Blackmore, Ibid.
4. "Why Choose ORA?" Oxford Royal Academy. Web. http://www.oxford-royale.co.uk/ora/why-choose-ora Accessed 22 August 2014.
5. "Religions." The World Factbook. The Central Intelligence Agency. Web. https://www.cia.gov/library/publications/the-world-factbook/fields/2122.html Accessed 22 August 2014.

Forrest Gump and Jesus' Resurrection

The Jesus-Mythers are growing. For the uninitiated, the Jesus-Mythers are a small but growing group of atheists who don't merely doubt the resurrection of Jesus of Nazareth, but hold that he never really existed at all. They believe he was a complete fabrication by the various Gospel writers, who used a standard formula of a dying and rising messiah to attract others to their newly-forged faith. In his book Jesus: Neither God nor Man—The Case for a Mythical Jesus, Earl Doherty opens with this claim:

Once upon a time, someone wrote a story about a man who was God.

We do not know who that someone was, or where he wrote his story. We are not even sure when he wrote it, but we do know that several decades had passed since the supposed events he told of. Later generations gave this storyteller the name of "Mark," but if that was his real name, it was only by coincidence.

Other writers followed after, and they enlarged on the first one's tale. They borrowed much of what he had written, reworked it in their own particular ways and put in some additional material. By the time another half century had passed, almost everyone who followed the religion of these storytellers accepted their work as an account of actual historical events and a real historical man. And so did the people who came afterwards, for close to two thousand years.1

Here, Doherty makes clear the basic outline of how he believes the Jesus story began. But there are problems with this view, not the least of which is the Apostle Paul. Paul tells us he was a Pharisee and full of zeal for the Jewish faith (Phil. 3:5-6), so much so he actively persecuted Christians (Phil 3:6,1 Corinthians 15:9). But Paul writes that he was changed. In 1 Corinthians 15:3-7, he tells the story of Jesus dying for our sins, being buried and rising again. Paul writes that Not only did Jesus appear to the apostles such as Peter and the church leader James, but Jesus also appeared directly to him.

Here's the problem for Doherty: Paul wrote 1 Corinthians before the Gospel of Mark was written. 1 Corinthians is recognized to have been written between AD 53 and AD 55—only twenty or so years after Jesus' death on the cross—while Mark may be dated anywhere from the late 50s to the early 60s. Also, Paul says the story preceded him ("I delivered to you as of first importance what I also received" v. 3), so the account of Jesus as a resurrected Messiah must be much older than Mark.

The Forrest Gump Connection

I've written before about how the time element makes it unlikely that the resurrection story could have grown as myth. But let's say the Mythers just got their timetable wrong and someone intentionally created the Jesus myth just around 30 AD, the time He was supposed to be crucified. Then let's say that they added historical details, such as Pilate's prefectorate or Caiaphas's priesthood to add legitimacy to the story. Couldn't that have happened?

Well, no. For a modern day equivalent, we can look at the movie Forrest Gump. Forrest Gump was made in 1994, some twenty years ago and the same time span that exists between the resurrection and 1 Corinthians. In Forrest Gump, the filmmaker tells the story of modern American culture by placing the fictitious character played by Tom Hanks in real world scenarios and events. He gets details right, like the jogging trend, the way the president would greet college champions, and so forth.

Now, imagine a high-ranking militant who fought to establish the Taliban's rule and is passionate about establishing Islamic Sharia law the world over. He sacrificed himself for the mujahedeen, and is convinced that every belief other than Islam is blasphemy. The Taliban member sees the movie Forrest Gump, sees that Bubba Gump Shrimp Company restaurants exist and knows enough of the history of the US to know that the film reflects history in some way. Maybe he even believes that Forrest Gump did exist somewhere. Would any of that make him renounce his affinity to Islam and the Taliban and become an active crusader for Forrest Gump and the American way? Does anyone think such a carefully crafted tale would reverse everything the Taliban official holds to be true?

Such a conclusion lacks credibility. Why would Paul convert unless he had a deep, life-changing experience that shook him to his core? That's what he claimed happened; Paul tells us that the resurrected Jesus of Nazareth appeared to him directly. The book of Acts fills in some details, but Paul was compelled to change his beliefs not because of a tale told to him, but because he had a real experience with the risen Jesus.

In order to believe that Jesus is a myth, one must indulge in a tale more fantastic than Hollywood. Because of Paul's conversion and his early recording of Jesus' death and resurrection, the Jesus-Mythers are on extremely flimsy ground. Paul and his authorship of 1 Corinthians are undisputed by scholars. Even skeptic John Dominic Crossan says that "we have seven letters certainly from the historical Paul" and lists 1 Corinthians and Philippians among them.2 This is why New Testament scholar and critic of Christianity Bart Ehrman said "These views are so extreme and so unconvincing to 99.99 percent of the real experts that anyone holding them is as likely to get a teaching job in an established department of religion as a six-day creationist is likely to land on in a bona fide department of biology."3For a skeptic of Christianity, that's pretty conclusive.

References

1. Doherty, Earl. Jesus: Neither God nor Man—The Case for a Mythical Jesus. (Age of Reason Publications, 2009). Kindle Edition.
2. Crossan, John Dominic. "The Search for the Historical Paul: Which Letters Did He Really Write?" The Huffington Post. 5 July 2011. Web. http://www.huffingtonpost.com/john-dominic-crossan/apostle-paul-letters_b_890387.html
3. Ehrman, Bart D. "Did Jesus Exist?" The Huffington Post. 20 March 2012. Web. http://www.huffingtonpost.com/bart-d-ehrman/did-jesus-exist_b_1349544.html
 Photo Credit: Ricknightcrawler via the Creative Commons Attribution-Share Alike 3.0 Unported license.