The Effects of Jesus on the Western World

"Even knowledgeable believers will be amazed at how many of our present institutions and values reflect a Christian origin. Not only countless individual lives but civilization itself was transformed by Jesus Christ. In the ancient world, his teachings elevated brutish standards of morality, halted infanticide, enhanced human life, emancipated women, abolished slavery, inspired charities and relief organizations, created hospitals, established orphanages, and founded schools.

"In medieval times, Christianity almost single-handedly kept classical culture alive through recopying manuscripts, building libraries, moderating warfare through truce days, and providing dispute arbitration. It was Christians who invented colleges and universities, dignified labor as a divine vocation and extended the light of civilization to barbarians on the frontiers.

"In the modern era, Christian teaching, properly expressed, advanced science, instilled concepts of political and social and economic freedom, fostered justice, and provided the greatest single source of inspiration for the magnificent achievements in art, architecture, music, and literature that we treasure to the present day."

  — Dr. Alvin J. Schmidt, Professor of Sociology
How Christianity Changed the World (Grand Rapids: Zondervan, 2008). 8.

Swallowing the Poison of Moral Relativism

As society continues down the path of moral relativism, the principles we rely on to live our daily lives become more and more muddled. Because there are no real boundaries, we lose focus on where we should approach boldly and where we should approach cautiously. Because there is no yardstick for good and evil, we now begin to call evil "good" and good "evil," just as the Bible warned.1 The relativist becomes detached from reality and misidentifies what was supposed to protect us as being "restrictive" and what was supposed to help, encourage, or teach us as something oppressive.

Sexual promiscuity is a good example here. God's original plan was to keep sexual relationships reserved for a husband and wife after marriage. But many deem such standards as a repressive approach to a natural feeling. Of course, the natural consequences of such actions, such as sexually transmitted disease and pregnancy, soon follow. So rather than treating the cause of the problem and tying to demonstrate that sex should only be practiced within the commitment of the marriage relationship, most schools are now dropping an abstinence-based philosophy and adopting a "comprehensive" sex education curriculum that at its core seeks to reduce the unwanted consequences of premarital sexual behavior.2 Even though humanity for millennia have understood that loose sexual practices lead to pregnancy, disease, and emotional injury, our modern society seeks actions without repercussions.

Relativist claim: "Don't push your beliefs on me!"

Of course, such an approach is never consistently applied. No one is a relativist when it comes to prescription medication, for example. When receiving medicine from a pharmacist, I read the label carefully to see just how much I should take and when. I never think, "The doctor prescribed an antibiotic for my infection, but he's just trapped in his own biases, so I think I'll take some morphine instead." No, we rely on the training and expertise of the doctor, who knows that certain medicines have one outcome and others have a different outcome. If you seek to take only what feels good instead of what is good for you, you will end up in worse condition than when you started.

One aspect of moral restraints is that they function to protect us from overdosing on our cravings. Yet, the relativist objects to such normative rules for society by shouting, "Don't push your beliefs on me! You have no right to force me to accept your beliefs." The Christian can simply respond to this by asking, "Are you saying it's wrong to think that a personally held moral view should be applied to another? But isn't that a view that you personally hold? I mean if something is wrong, then it's a moral value. So, why are you trying to push that on me?"

Relativism offers up conflicting rules. Relativists seek freedom from traditional moral laws and are offended if anyone else tries to point out the fact that their actions have dire consequences. They believe a "healthy" morality is one that is right for them, yet they would never take such an approach with their physical health. But as we see with the rise in pregnancies out of wedlock, climbing STD rates, abortion, and ever younger children engaged in sexual activity, their actions are having dire consequences. Even the relativist becomes an absolutist when it comes to medical treatment! To believe that moral decisions are consequence-free is to swallow poison instead of medicine, and it is making our society very sick.

References

1. Isaiah 5:20
2. The state of California, with the largest student population in the U.S., is a good example of this standard. The legal requirements for sexual education in California public schools comes from The California Department of Education, who published The California Comprehensive Sexual Health and HIV/AIDS Prevention Education Act (Education Code [EC] sections 51930-51939). They write that the Act "has two primary purposes:

• To provide a pupil with the knowledge and skills necessary to protect his or her sexual and reproductive health from unintended pregnancy and STDs;
• To encourage a pupil to develop healthy attitudes concerning adolescent growth and development, body image, gender roles, sexual orientation, dating, marriage, and family

The statute goes on to say "Abstinence shall be taught within the context of HIV/AIDS prevention education (EC 51934 (3), however, abstinence-only education is not permitted in California public schools" (emphasis theirs).

The Truth-Value of the Resurrection

Jim Wallace had a job they make TV shows out of: he was a cold-case detective in Southern California. Wallace had spent most of his career as an avowed atheist, and by relying on forensics and science in his job he naturally elevated them in the rest of his worldview. But after some fifteen years, his views changed. In his book, Cold-Case Christianity, he tells of how he began believing that Jesus' teachings could hold some merit to the full realization that Jesus Christ really did rise from the dead. The amazing this is that it wasn't in spite of his trust in forensics and the dispassionate weighing of testimony that that he believed, it was because of those techniques. Wallace writes, "I began to use FSA (Forensic Statement Analysis) as I studied the Gospel of Mark. Within a month, in spite of my deep skepticism and hesitation, I concluded that Mark's gospel was the eyewitness account of the apostle Peter."

But Cold-Case Christianity isn't the first book that documents an atheist who becomes a believer using his professional skills in a different context. Most people are familiar with Lee Strobel and his best-selling book The Case for Christ. Lee has told his story many times. He was a journalist with the Chicago Tribune and an atheist who began to use investigative journalistic techniques to find out the truth about Jesus. Like any good journalist, he interviewed experts, and sought to make sense of the accounts as they were presented. After two years of studying the evidence, Strobel became a Christian within five years of that, he became a teaching pastor at Willow Creek Church.

Even before Strobel, though, these kinds of events would happen. Frank Morison would get my vote for the Less Strobel of the Al Capone era.  Morison regarded Jesus highly, but he also loved the physical sciences and 20th century how something like a resurrection could never happen. Morison decided to write a book debunking the resurrection, "to strip it of its overgrown and primitive beliefs and dogmatic suppositions." But, as Morison puts it, that book refused to be written. Instead, after years of thought and investigation, Morison's book, Who Moved the Stone?, became a testimony for the truthfulness of the resurrection.

Of course, we can go back farther and we see similar stories with similar results. Most people may not know that every court case in the United States bears the fingerprints of Simon Greenleaf. A legal scholar in the early 1800's who helped establish the Harvard School of Law, his three volume Treatise on the Law of Evidence set the standard for what counts as evidence in legal trials and became the standard textbook for most law schools up until the 20th century. Greenleaf was challenged at one point by some Christian students to apply those same rules of evidence to the gospels and see what he found. The result was Greenleaf's book Testimony of the Evangelists, Examined by the Rules of Evidence Administered in Courts of Justice.

There are probably many more examples but these four are accessible enough to make my point. Why do such stories exist and why do they become so popular? Certainly, every Christian has some kind of testimony so why do these stick out and why to people buy the books that hold their stories? I think the answer is simple. As we have developed as a society, we've come up with some pretty good tools to weigh the truth value of testimony. Reporters, jurists, and criminal investigators use these tools in their perspective professions because they have found that the tools serve them better than anything else to date. When those professionals then use that same trustworthy approach on the gospels, they find that the gospel accounts are in fact what they claim to be: true accounts of the life, death, and resurrection of Jesus of Nazareth. The only reason that one would reject such a claim is if one rejected the supernatural aspect of the accounts ahead of time. But that's an assumption that isn't warranted by the evidence. In fact, the resurrection of Jesus is the only explanation that accounts for all the facts of the New Testament. No other explanation fits the bill.

Evolution's Problem of Plagiarism

The name Jayson Blair sends shivers down the spine of editors in the New York Times. It isn't that Jayson was some mass-murderer or terrorist that makes the editorial staff of the nation's largest newspaper tremble. It was the fact that Jayson Blair was a Times reporter who plagiarized stories and then the Times published them. Macarena Hernandez, a reporter from the Antonio Express-News first contacted the Times and said that Blair's story had copied “major chunks” of her story and passed them off as his own. Jayson Blair resigned and is considered to be disgraced as a journalist for stealing other people's work.

The crime of plagiarism isn't only found in the written word though. Musical acts have been accused of stealing a melody or a hook from another artist. Graphic designers will copy from well-known pieces. Students will plagiarize from the Internet to get their homework assignments finished. In each medium, the plagiarized content is identified by comparing the new work to the original. If there are enough points of similarity, then one can assume that the work in question is a derivative of the original, that is the original creation was used a second time without crediting the original author. It also implies that without Hernandez's article in the Antonio Express-News, Blair's New York Times piece would read radically different than it did.

The reason I bring all this up is that when we look at the claims of the neo-Darwinists, they face a problem very similar to that of the editors of the Times. The current Darwinian model holds to a form of common descent, where all species diverged and differentiated from a very simple single ancestor millions and millions of years in the past. As the progeny of that ancestor experienced genetic mutations, some proved beneficial within the specific environment in which they found themselves and thus became more prominent. So, the Darwinian model seeks to explain the diversity of biological systems such as why some animals have gills, fins, and scales while others have lungs, wings, and feathers. Different created systems came to be through different avenues.

Because the mutations are random and the environment that bestows that mutation an advantage is different, so the story goes, the variations can be incredibly diverse. In fact, those two features are why paleontologist Stephen Jay Gould remarked that any replay of the tape of evolutionary development “would lead evolution down a pathway radically different from the one taken.” But there's problem with this picture: we don't see radical divergence in all biological structures. There are structures, such as the eye, that have the same components in animals as diverse as mammals, octopi, and jellyfish, even though those branches were supposed to have split from one another well before the animal's sight apparatus evolved.

Jonathan Morrow, writing for the Discovery Institute, gives one great example of this type of duplication in the echolocation chemistry of dolphins and porpoises, an ability they share with the bat. The aquatic mammals and the bats share at least 14 amino acid sites that are needed for echolocation. That's fourteen points of similarity on a molecular level, even though these lines would have split when their ancestors were ground-dwellers, long before echolocation became an advantage for them. Morrow goes on to list other examples, but the point is made: how does one account for such similarities when evolution can take so many divergent paths? One may wave off one or two instances, but as more and more of these convergent evolutionary systems are being discovered, it becomes harder to ignore.

With all of the data showing independent, complex systems having multiple points of similarity, what should we conclude? It would be unreasonable to think that so many systems were developed independently over and over and over again just as it is unlikely that Jayson Blair just happened to have the same thoughts and phrasing in his story as Macarena Hernandez. No, it is much more reasonable to conclude that there is a single creative source for this kind of repeating structure across divergent lines.

The simple story of evolution suffers from acts of plagiarism, and as such it simply doesn't ring true.

Why Evolution Cannot Produce a Mind

Yesterday, I posted an article declaring how the mind is a fundamentally different kind of thing than the brain. I wanted to follow up with a couple of possible objections to the mind/brain distinction that people offer today. The first objection is known as emergence and its proponents claim that the mind, while different from the brain, emerges as the brain grows in complexity. Thus the mind is distinct from the brain but it is the evolution of the brain, growing more and more complex, that eventually produced the first mind.

Emergent properties are familiar in both science and philosophy and they basically mean that the whole cannot be described solely by describing its parts. For example, we can talk about a snowflake by its chemical composition. A snowflake is comprised of nothing more than H₂O in a solid state. However, describing the chemical bonds that create H₂O does not describe a snowflake. The snowflake is something more specific than the chemical reactions of H₂O, and thus a snowflake is an emergent property of H₂O. Flocks of birds, molds, even societies are used as examples of emergence, where these things are different than the sum of the parts. 1

Materialists will then use this kind of description to say that the mind may be an emergent property of the brain. It exists because the brain's chemistry and electrical pathways are arranged in a specifically complex fashion. Just as the molecules of water or the grouping of people to form a city emerges as a new property that didn't exist in that entity's building blocks, so the mind emerges as a new property of the brain's makeup. Thus, they claim, the mind is a real property but it comes from the physical structure and function of the brain. No soul is required.

The Problems with Emergence

The explanation sounds good, but there are several problems with the claim that the mind is emergent. First, in a complex system where new properties emerge, those new properties fall into the same domain as the system's constituent parts. In other words, any physical emergent system will produce emergent properties that can be described physically. Water may have properties that hydrogen and oxygen lack such as the ability to crystallize into a snowflake. However, a snowflake is still describable by using the chemical language of solid/liquid/gaseous states and crystalline structures. The components are physical and the new property is also physical. Likewise, cities emerge from groups of people getting together and choosing to live a certain way. People are sociological and cities are described sociologically.

The mind however produces mental properties. As we've said, mental properties are non-physical. Therefore there is still a difference in kind in the property one is trying to account for. How does one account for non-physical properties from purely physical substances?

Secondly, emergence runs into the problem of impotence. J.P. Moreland notes that if the complexity of the brain produces a mind "like fire produces smoke or the structure of hydrogen and oxygen I water 'produce' wetness," then the mind is nothing more than an effect of the brain and it therefore has no causal powers. J.P. writes that if this was the case, "mental states are byproducts of the brain, but they are causally impotent. Mental states merely 'ride' on top of the events in the brain." 2

If this is true, then we cannot change our minds, really. We can only dance to the electro-chemical reactions that are happening in our heads. In other words, we have no free will whatsoever! We are simply victims to whatever processes our body and any outside events that we come in contact with cause. We are not making decisions, but our brains, like so many dominoes falling in a row, are just following the rules of chemistry and physics. The mind is simply the smoke, but it's the fire of neurons in the brain that's doing all the work.

The self-refuting nature of a material view of self

Because a purely material origin for the mind leads to determinism, such a description can be seen as contradictory. J.P. quotes from H.P. Owen who says:

Determinism is self-stultifying. If my mental processes are totally determined, I am totally determined either to accept or reject determinism. But if the sole reason for my believing or not believing X is that I am causally determined to believe it I have no ground for holding that my judgment is true or false.3

I think Owen and Moreland are right here. Much like the argument from reason, trying to relegate our conscious awareness to the physical becomes a fool's errand of determinism and contradiction. Such suggestions really don't explain why unique properties of the mind exist and it leads us to conclude that no one really makes any free choices. That's an awful lot to give away in order to escape the necessity of the soul.

References

1 For examples of emergence as used popularly today, see this slideshow provided by the PBS science show Nova.
2. Moreland, J.P. and William Lane Craig. Philosophical Foundations for a Christian Worldview. Downer's Grove, Il.: InterVarsity Press, 2003.240.

3. Ibid. 241.