Why I'm A Christian - Part 1

I've been doing apologetics for nearly 20 years now. In that time, I've had the opportunity to engage in conversation with many who either don't believe in Christianity or don't believe in God at all. There have been a lot of conversations where we've traded various proofs for our point of view, but I cannot point to one extended conversation where someone has asked me, "So tell me, why are you a Christian?"

I've talked before about why it is important to ask people why they believe as they do. It helps you to understand the important things that motivate the person to believe as the do. It also keeps you from constructing straw men, something that everyone should avoid. I stress this because not arguing against a straw man shows that one is really interested in the truth, not merely "winning" some kind of debate contest. But I do find it interesting that in all my engagements with atheists, I simply don't get asked this question.

There was a recent Twitter exchange where I posted a link to the testimony of Matt Walsh. An atheist responded to my tweet and asked, "so why did you end up deciding to believe in the particular deity you did?" Given the way he phrased the question, I had a suspicion that he wasn't truly interested in my story (and the ensuing conversation, which you can read here, proved my suspicions true). My answer was that Christianity was the only faith I've found to be both internally and externally coherent, meaning that it doesn't contradict itself within its own tenets and it matches our experiences with the outside world. So let me now share with you, dear reader, why I am a Christian.

Why I am a Christian - Christianity Meets Natural Expectations

The first reason why I am a Christian is because it is natural to assume that God exists. Children really don't require much teaching to believe in God. They look at the design in nature and they intuitively know that something doesn't come from nothing and design requires a designer. These are usually my first two arguments when I speak to someone about the existence of God, but they only require that level of sophistication when someone is denying either of those points. Because there is something rather than nothing and because the something that we see (creation) shows balance and design, it makes sense to conclude that a mind created it. God fits.

While one may try to argue that there are a lot of gods who create (most religions have some kind of creation story), the fact that the Christian God created the universe out of nothing as opposed to the elements of the universe already existing. The fanciful nature of those myths, such as the Hindu and Chinese creation stories where God springs from an egg to form the universe or the Greek and Babylonian accounts of the elements of creation actually being the ancient gods don't offer an explanation of where these elements came from. They also have a diminished view of deity, as their gods can come into being and cease to be. They simply don't make sense.

Why I am a Christian - The Christian Faith is Rooted in History

Another reason why I am a Christian is because I found that there really was a man named Jesus of Nazareth who really lived some 2,000 years ago. The historical evidence of Jesus' life and ministry is as strong as anything we could hope for from ancient sources. When one views the New Testament documents, it is clearly evident that those who wrote the New Testament lived in the time and place which they are describing. The Bible doesn't read as some far-off, third hand account. It reads like ancient history.  Jesus also had a great impact on not only his immediate followers but his teachings radically changed western society. The proof of Jesus' life is like the proof of a stone thrown into a pond: you may not see the stone, but you can look at the surface of the pond and see the stone's effect. You can know he was real.

The historical aspect of Christianity is not a secondary consideration, but a primary one. From its very beginning, Jesus' disciples pointed to the real events of the resurrection and their eyewitness testimony. Paul tells the Corinthian church that the resurrection must be historical or their faith is worthless and he points to eyewitnesses. History and multiple people attesting to the facts surrounding the origin of Christianity are crucial to its very existence. Therefore, Christianity isn't merely a "take it by faith" type of belief system, but one that is rooted in an historical event: the resurrection of Jesus of Nazareth.

Tomorrow, I will continue to offer my reasons as to why I am a Christian, but for now, I hope you'll consider these points. Any belief system needs to correspond to itself, that is it should be internally consistent, and it needs to clarify what we experience in life. I think Christianity does both.

Beware of Straw Men!

In the movie The Wizard of Oz, Ray Bolger was originally cast to play the part of the Tin Man instead of the Scarecrow. According to Wikipedia, he longed for the part, though. Luckily, he was recast as the straw-filled character movie audiences have come to know and love. Bolger's character is someone you would want to embrace, a true friend who can sing and dance his way into your heart.

However, many times I find people much too easily embracing another type of straw man, one that should be avoided at all costs. I'm referring to the straw man constructed by those arguing for one particular position over another. I've discussed some of the different ways to argue about a position. I don't mean a fight, but the rational exchange of ideas. Sometimes when building their argument, people make mistakes. These are known in logic as fallacies and the straw man is a classic fallacy. Basically, one constructs a straw man when they argue against a position that the other person doesn't hold, or they mischaracterize the other person's position. Usually, this kind of mischaracterization is used so that, like a straw-filled sparring dummy, the person's argument is easier to knock down.

Examples of Straw-Man Arguments

Some examples of straw-man arguments are easy to see. In their book The Fallacy Detective, Nathaniel and Hans Bluedorn use the following example of a straw man:

POLITICAL CANDIDATE A: Due to this year's budget problems, I think our state should decrease the amount of money going to the schools. This would solve the problem. We could bring the amount of money back to normal next year.

POLITICAL CANDIDATE B: My fellow citizens, is this what you want in a candidate? Someone who is against our schools, against our children's education, and against our futures?

As you can see, Candidate B does not talk about the question that Candidate A is focusing on: solutions to a budget problem. Instead, Candidate B misrepresents Candidate A's position to make it sound as if he is seeking to cut school funding because he doesn't want schools to succeed. It's much easier to win an argument in the minds of the people when you create a faulty position and then turn around and argue against a position that the other person never took. That's why the Bluedorns classify a straw man as an attempt to avoid the real question.

When defending one's faith, this kind of switch happens far too frequently. Here are some classic examples:

CHRISTIAN: Without a wholly good God, there is no way to ground moral values. Therefore atheism cannot hold to objective morality.

ATHEIST: How dare you Christians say that because I'm an atheist I cannot understand what it means to be moral!

In the above exchange, you can see that the Christian wasn't discussing whether the atheist could recognize or comprehend what it means to be moral. That's a knowledge question. Rather, he was making the claim that there is no logical basis for believing such morals, even though they are recognized, should carry authority over someone's actions. This is known as the moral grounding problem.

ATHEIST: Science is based on reason while religion is only based on faith.

In such a statement, there are really two straw men. The one easier to identify is that religion (usually meaning Christianity) is only based on faith. This simply isn't true as Christianity from its very beginnings have relied on the evidence of the eyewitnesses and the empty tomb (ref Acts 2:32, Acts 3:15, 1 Cor 15:3-8). Even so far as appeal to the crowd with phrases such as "as you yourselves know."

Secondly, the statement mischaracterizes science as somehow being completely devoid of passion or bias. The history of science argues otherwise, with huge fights breaking out over various positions. Because money and position are now a part of the scientific process (most on the university campus has heard the canard "publish or perish") it is easier for people to inadvertently become biased in their research. In fact, that's what this recent article in the science journal Nature warns. They noted within the field of pharmaceutical development "Science's internal controls on bias were failing, and bias and error were trending in the same direction — towards the pervasive over-selection and over-reporting of false positive results." This doesn't mean that every scientific discovery is biased, but it does demonstrate that science is not somehow immune from bias any more than any other field of study.

Imposing a straw-man fallacy during an argument is not playing fair. It judges another person for a view that he or she doesn't hold and then pretends to make the perpetrators seem more intelligent than they are. If we are going to engage others, we must make sure that we properly understand their specific position. Tomorrow I will talk more about that.

An Untangled Problem for Evolution: DNA Topoisomerase.

Background

DNA replicates itself. That is Biology 101. The process is quite complex and any biology student required to rattle off the procedure on an exam can confirm. Although there are separate kinds of topoisomerase,1 they perform the same essential function within the process of replication.

What is topoisomerase?

In each human cell, there are approximately 2 meters of DNA compacted within a nucleus of the diameter of about 10 micrometers.2 For perspective, imagine that the nucleus is represented by a standard basketball. The length of all the DNA compacted into the ball would go round-trip between the earth and the moon just shy of twice. Topoisomerase has the job of ensuring that the shape of DNA is manageable. Add in the fact that DNA is not just a helix, but a double-helix. As one might imagine, the task of trying to do anything productive with this material presents very serious concerns that need to be dealt with. During replication, the topology (i.e. the shape and structure) of DNA and the movement in unzipping result in issues like tangling and kinking, so the process faces a formidable and complex challenge of bioengineering.3 It’s topoisomerase’s job to alleviate those issues so they don’t halt the replication process.4 If DNA cannot replicate, then an organism cannot grow. Additionally, DNA doesn’t just unzip for replication. It unzips in a process called transcription, which, with the help of RNA, is the first half of producing vital proteins in the cell.

Two examples might help illustrate some of the mechanical concerns that arise. Without even trying, the ordinary use of a wired phone produces coiling in the helical cord. No extraordinary spinning or energy is required to produce the effect, but it doesn’t take long for the cable to go from fresh and neat to knotted spaghetti, which seem to never come out. Even if the tangle is gone, there always seems to be a small bend or a missing turn were the tangle was. The second illustration may serve to demonstrate the problem of kinking just prior to cutting the DNA strand in two. To demonstrate the concept, you can take a piece of twine and try to unwind it by pulling away both its twisted strands away from each other. A "Y"-shape forms: the two strands being pulled apart are each the top segments of the "Y" and the rest of the twine is the bottom. Now at some point, enough tension will build up at the center of the "Y" to where you can no longer pull the strands apart. Fortunately, topoisomerase is there to work out these sorts of problems. Its process is so vital and complex that some have referred to topoisomerase as the "magicians of the DNA world"5 because of their uncanny ability to manipulate the DNA strand and master its topology. 

The Problems for evolution

1: Does not fit early evolutionary models for an ancestral topoisomerase

It is still unclear how exactly topoisomerase originated on an evolutionary model, particularly because all the different types of topoisomerase appear to have originated independently of one another.6 A core tenet of evolutionary biology is that all life can be traced to a common ancestor (more technically, LUCA: last universal common ancestor). It is natural to assume that LUCA would have some master topoisomerase that would have developed into the varying domains7 of natural life: Achaea, Bacteria, and Eukaryota. But, this seems to be an incorrect inference that does not align with the actual data.8  It is speculated that topoisomerase might have emerged with either an ancient viral lineage or a LUCA that began with RNA genetic information or a combination of the two.9

These RNA-infused models would be controversial, because such scenarios involve the already contested10 (among researchers in that field) RNA-world hypothesis for the origin of life. And, the progressive introduction of topoisomerase and other necessary replication proteins into the evolutionary lineup seems an inventive proposition, but requires massive amounts of biological informational leaps that are unfounded, especially within the limited time window for the emergence of life on earth that evolution demands. 

2: Conceptual Paradox11

Most of all, the origin of topoisomerase presents a chick-and-egg paradox. To replicate itself the DNA molecule needs topoisomerase to unwind it. And, DNA would need to code for a protein to do the unwinding (in order to pass on the genes to code for topoisomerase). It’s like having a car with no gas. You need to drive to the gas station to get gas, but you need gas to get to the gas station. DNA might have obtained topoisomerase from somewhere else, but the instant it makes a copy of itself, the other strand needs topoisomerase also. The scenario requires the leap to the reality, where DNA actually codes for this protein itself. That is not to mention that the actual mechanics of unwinding get even more complicated, because topoisomerase is able to cut and re-join small sections of DNA, which require precise biochemistry to ensure the right pieces get linked back up with each other and at the proper speed. Too slow, and the DNA doesn’t unwind fast enough for cell division (mitosis) and the cell dies before replication can occur.12 Too quickly, and the cell can set off its own self-destruct sequence (apoptosis) or cause irreversible damage to the genes that results in cancer.13

Conclusion

Lastly, it is also important to keep in mind that this is only a piece of a wider issue for evolutionary biology to explain DNA replication in general: proteins that function as stabilizing clamps, ones that actually unzip the DNA strand, others that error-check the new copies, or the fact that one side of the DNA is duplicated backwards and in sections…

References

1. For the sake of simplicity, all types of topoisomerases will just be noted as 'topoisomerase'.

2. Joseph E. Deweese and Neil Osheroff, "The DNA cleavage reaction of topoisomerase II: wolf in sheep’s clothing," Nucleic Acids Research 37, No. 3 (2009): 738-748.
3. Ibid.
4. James J. Champoux, "DNA topoisomerases: structure, function, and mechanism," Annu Rev Biochem 70 (2001): 369–413.
5. James C. Wang, "Cellular roles of DNA topoisomerases: a molecular perspective," Nature Reviews Molecular Cell Biology 3 (June 2002): 430-440. Wang also makes use of this phrasing in his conclusion of his ‘Minireview’ in "Topoisomerases: Why So Many?" in The Journal of Biological Chemistry vol. 286, 11 (April 1991): 6659-6662.
6. Patrick Forterre and Daniele Gadelle, "Phylogenomics of DNA topoisomerases: their originand putative roles in the emergence of modern organisms," Nucleic Acids Research (2009), 1. The two coauthored a similar article with Simoneta Gribaldo and Marie-Claude Serre, called "Origin and evolution of DNA topoisomerases," in Biochimie (April 2007): 426-446. 
7. A domain is the largest formal classification of living organisms on earth. By contrast, a species is the smallest formal classification.
8. Forterre and Gadelle, 1, 12 (and throughout the article in fact).
9. Ibid.
10. Patrick Forterre, one of the authors mentioned in this article, notes the RNA-world hypothesis, but references its implausibility on page 146 in the chapter entitled Origin and Evolution of DNA and DNA Replication Machineries of "The Genetic Code and the Origin of Life," published by Kluwer Academic and Plenum Publishers. Jonathan Filée and Hanny Myllykallio.
11. This paradox seems lost on some. The article by Allyn J. Schoeffler and James M. Berger entitled, "DNA topoisomerases: harnessing and constraining energy to govern chromosome topology," Quarterly Reviews of Biophysics 41, 1 (2008): 41–101, puts forth: "Understanding topoisomerase specialization is necessary to illuminate the evolutionary interplay between supercoiling homeostasis and the requirement for multiple topoisomerase activities to shepherd DNA through transcriptional, replication, and recombinational processes." The authors acknowledge that topoisomerase is subject to the mechanisms of evolution. How exactly does a mechanism necessary for evolution to work – even at the basic level – get thrown into the mix if it’s not functional with the first strand of DNA? That is not to say that it cannot improve or adapt with time, but it must work from the onset to begin with. And not just it, but DNA and its other requisite enzymes and processes.
12. Deweese and Osheroff, 741-742.
13. On the other hand, however, the essential nature of topoisomerase to cell replication (which requires DNA replication) has been exploited in anti-cancer drugs, which target the topoisomerases within the unwanted cells.

Image entitled "Replication complex" by Boumphreyfr - Own work. Licensed under CC BY-SA 3.0 via Wikimedia Commons.

The Need For God in Government

A lot of attention has been given to the expression of religious belief in government institutions. We see people more and more claim that religion should not be part of the political process. Religion, they would argue, is personal while politics can affect us all. But politics uses legislation as its tool, and any legislation has a moral makeup. Politicians seek to pass laws "for the good of the people." But how can we understand what "the good" is? Are we justified in holding to any laws at all if we exclude God as the basis of their authority?

Now, this may seem like a strange question. "Of course we should have laws," you may think. "Without laws, how would society function?" That's fair. However, my query is based not on the pragmatic effects of laws, but on their authoritative nature. What right do legislatures have in making rules for me to live by? Why should I be obligated to follow rules created many times by people with whom I disagree? If you're a human being and I'm a human being, then what makes your rules better than mine?

1. Natural Law

Much of what we base western society on today is derived from the concept of natural law. Natural law says that the ideas of good and evil, justice and injustice are divine in origin. When God designed man, He created us in a way so that we can identify these concepts. St. Thomas Aquinas called the ability to discern good and evil "nothing else than an imprint on us of the divine light." 1

The English philosopher John Locke took the concept of natural law even further. Locke said that not only did God design us to recognize concepts of good and evil, but He also created us to be "free, equal, and independent." 2 However, Locke understood that man is also naturally a communal creature. Complete independence was impossible, partly because of the need for other people and partly because of man's sinful nature. Man was selfish and would seek his own benefit above that of his neighbor's. He writes "The state of nature has a law of nature to govern it... that, being all equal and independent, no one ought to harm another in his life, health, liberty, or possessions."3 Locke goes on to explain that because we are God's creation and we serve His purposes every individual must try to "as much as he can, preserve the rest of mankind, and may not, unless it be to do justice on an offender, take away, or impair the life, or what tends to the preservation of the life, the liberty, health, limb, or goods of another."4

2. The Need for Government

It is the need to do justice that creates the need for government. Philosopher John Locke wrote extensively on this concept. Locke felt that because man seeks selfish interests, a governing institution must exist to judge between individuals and to protect the liberties of all its citizenry. "The law of nature would, as all other laws that concern men in this world be in vain, if there were no body that in the state of nature had a power to execute that law, and thereby preserve the innocent and restrain offenders." 5

In forming  governmental structures, Locke said that individuals would willingly give up certain freedoms in order to gain the safety and advantage of living in a community. He termed this exchange a "social contract". We give up a small amount of freedom (such as driving as fast as I like) and instead obey the laws of our community, but in return we become safer on the road since we know other drivers are to also obey those laws. In the end, everyone benefits.

By continuing to live in the community, we continue to agree to that exchange- it is what Locke calls "tacit consent". We participate in and enjoy the benefits of the community's laws, so we therefore support the contract. But all this is predicated on the idea that the state should seek to preserve the rights of the individual as much as possible. When a political system fails to do so, the individuals have the right to dismiss that system as corrupt. 6

3. God and State

Notice that in Locke's view, the government becomes necessary to enforce laws out of a obligation to justice, a justice that is based on the concepts of right and wrong established by an omnipotent God who created all men as equal. If God is removed from the equation, then where does the authority and mandate for the existence of government come from?

Some have suggested that government is there to enforce the will of the majority, but this cannot be the entire basis of government. If it were, then where do the rights of the minority come from? Do we really believe that slavery was right because it was legal or that the majority held it to be correct? Was the extermination of Jews appropriate in WWII Germany because it was legal? Thinking the majority makes something right is a fallacy. Martin Luther King, Jr. said as much when he was questioned by church leaders as to whether his civil disobedience was the Christian thing to do. He wrote:

One may ask: "How can you advocate breaking some laws and obeying others?" The answer lies in the fact that there are two types of laws: just and unjust. I would be the first to advocate obeying just laws. One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws. I would agree with St. Augustine that "an unjust law is no law at all".

Now, what is the difference between the two? How does one determine whether a law is just or unjust? A just law is a man-made code that squares with the moral law or the law of God. An unjust law is a code that is out of harmony with the moral law. To put it in the terms of St. Thomas Aquinas: An unjust law is a human law that is not rooted in eternal law and natural law. 7

We hear so much about the separation of church and state today that I'm afraid we have forgotten the need for God as the basis to justify government's existence and our personal liberties. To be sure, this doesn't mean that we should mandate a specific religion for the citizenry, for that would be intruding on individual liberties. But it does mean that we cannot separate God from government or from liberty and equality. To do so would be to lose all justification for both.

References:

1.  Aquinas, Thomas, Summa Theologica as quoted in Questions That Matter Ed. L. Miller
McGraw Hill Companies, New York 1996 p.503
2.  Locke, John Second Treatise of Government, VIII, 95
http://www.constitution.org/jl/2ndtr08.txt
3.  Ibid. II, 6, 8
http://www.constitution.org/jl/2ndtr02.txt
4.  Ibid. II, 6
5.  Ibid. II, 7
6. The Founding Fathers of the United States appealed to this principle when they sought to gain independence from George III. Locke's influence on the Declaration of Independence is evident in its opening lines: "When in the course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the Powers of the earth, the separate and equal station to which the Laws of Nature and Nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to separation. We hold these truths to be self-evident, that all men are created equal, that they are endowed by their creator with certain unalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness." As you can see, it is by appealing to God from which the ideas of freedom and equality stem.
7. King Jr., Martin Luther "Letter From the Birmingham Jail"
http://almaz.com/nobel/peace/MLK-jail.html

Would the World Be Better Without Religion? (podcast)

Skeptics such as Richard Dawkins often claim that the biggest evils in the world are perpetrated because of religious beliefs. Does religion cause more wars, more hatred and prejudice than other views? What would a world free of religion look like? Listen into our latest podcast series where I demonstrate why why such claims have no grounding in reality.

• Would the World be Better without Religion? (Part 1)
• Would the World be Better without Religion? (Part 2)
• Would the World be Better without Religion? (Part 3)
• Would the World be Better without Religion? (Part 4)