If You Want to be Reasonable, Then You May Have to Believe

I've had the opportunity to interact with many people who would classify themselves as either atheists or agnostics. (Sometimes, they try to classify themselves as both, but that's an untenable position. ) While theists and atheists will argue back and forth on the legitimacy and support for each one's position, it is the agnostic position that intrigues me the most. Many agnostics claim to be reasonable people who rely on evidence and rationality to come to a conclusion about God. But is the person who withholds a belief always more reasonable than one who accepts it? In a word, no.

To Hold a Justified Belief

The Stanford Encyclopedia of Philosophy identified Roderick Chisholm as "one of the most creative, productive, and influential American philosophers of the 20th Century."1 Chisholm studied an area of philosophy devoted to understanding how we know things, called epistemology. His book A Theory of Knowledge provides a strong framework for what constitutes a rational belief. There, Chisholm explains that to have not simply a belief (which anyone can hold about anything—reasonable or not), but to have a justified belief is to "say something about the reasonableness of that belief." 2 Chisholm goes on to explain that when we make statements like "one who believes in X is at least as justified as one who withholds belief in X" we are making a claim that each position is equally reasonable; that is there is just as much reason to withhold that particular belief as there is to affirm that belief.

However, Chisholm makes the point that if arguments or evidence are presented that argue for a particular belief, the equation changes. To withhold a belief is to be neutral, not to take sides either way. For example, I'm completely neutral as to whether I think the Philadelphia Phillies will be playing in the World Series. I do not follow baseball closely and I don't know the standings of the teams. But after I look at the standings, even for a moment, I would no longer be neutral. Given the Phillies are last in their division and have a record of 47 wins versus 73 loses, it would be unreasonable for me to remain neutral on this question. Knowing the standings doesn't give me certainty about my belief, but I'm more justified in holding to the belief that the Phillies won't make it to the World Series.

Chisholm argues in a similar way when he writes that "St. Augustine suggests that, even though there may be ground to question the reliability of the senses, most of us are more justified most of the time believing that we can rely upon them than believing that we can not rely upon them" (emphasis in the original).3 Because there is good evidence that our sense tell us the truth about the world most of the time, it is more reasonable to believe what our senses tell us rather than doubt that they are providing truthful information. If additional evidence is offered (i.e. the person is having an extraordinary sensory experience and has taken a hallucinogenic) then we can adjust the justification to that additional information and say one may be more justified to not believe their senses in that instance. However, neutrality, what Chisholm calls counterbalanced, is a difficult position to maintain.

Can Agnostics Be Counterbalanced?

Given the fact that arguments and evidence changes the equation of belief, I must question those who claim to be agnostic on their position. It is not reasonable to withhold a belief if there are facts that argue either for or against a position. The agnostic wishes to stay neutral on the question of God's existence, but we know quite a bit that makes neutrality a less reasonable position than that held by the theist. We know that something doesn't appear from nothing. We know that consciousness has never materialized from non-conscious material. We know that at least some people have reported seeing miracles and we know that includes the reporting of seeing the resurrected Jesus. All these facts point to the existence of a God. If one were to argue against these as evidence for God's existence, then the burden would be upon that person to show why their approach isn't assuming atheism rather than agnosticism. But to simply claim to withhold belief given the facts above is simply not justified. It is what Chisholm would call unreasonable.

References

1. Feldman, Richard and Feldman, Fred, "Roderick Chisholm", The Stanford Encyclopedia of Philosophy (Spring 2015 Edition), Edward N. Zalta (ed.), http://plato.stanford.edu/archives/spr2015/entries/chisholm/.
2. Chisholm, Roderick M. Theory of Knowledge. Englewood Cliffs, NJ: Prentice-Hall, 1989. Print. 8
3. Chisholm, 1989. 8.

Do the Ends Justify the Means in Fetal Tissue Donations?

The Center for Medical Progress has released seven undercover videos showing how Planned Parenthood staff will use the remains of aborted babies to procure fetal tissue, which it then sells to medical research firms, tissue middlemen like StemExpress, or to the abortion doctors themselves who sometimes do their own research.1

Many who seek to defend the practice have tried to argue that providing fetal tissue is a good thing. For example, Planned Parenthood spokesman Eric Ferraro stated, "Women and families who make the decision to donate fetal tissue for lifesaving scientific research should be honored, not attacked and demeaned." 2 Blogger Hank Green responded to a question about the practice similarly, stating:

For those wondering, fetal tissue is used in medical research. It has been used in medical research for decades and has been instrumental in the development of vaccines for diseases like polio and treatments for conditions like Parkinson's disease. Planned Parenthood helps biomedical research labs acquire fetal tissue for this research.

I understand being morally confounded by the question of whether abortion is moral or should be legal, but I don't understand why legally providing inanimate tissue for life-saving research is a more inflammatory issue than the abortion itself.

Planned Parenthood does not "sell" the tissue, which is illegal, though they do ask the research facilities using the material to cover the costs of transport.3

Is it morally wrong for Planned Parenthood to sell or otherwise help labs acquire fetal tissue for research purposes? Have such techniques been going on for decades? I think a bit of clarity about the situation is in order, and it begins with how the tissue samples were obtained.

Coercive versus non-coercive environments

 There is no law prohibiting an inmate from being an organ donor. In 2007, South Carolina State Sen. Ralph Anderson proposed two bills that would reduce inmates' sentences if they agreed to donate bone marrow or organs like kidneys, however such bills have been criticized by the American Medical Association.4 Yale University Transplant surgeon Amy L. Friedman called the move "extremely inappropriate" noting the ability for free and informed consent without coercion "is totally absent in the prisoner's circumstance."5 Organ donations are a vital part of the ability to save lives, but bargaining for body parts with those who want to escape the confines of prison smacks more of usury than informed consent.

Transplant doctors have even shunned receiving organs from prisoners scheduled for execution. In his paper for the American Journal of Bioethics entitled "The Use of Prisoners as Sources of Organs–An Ethically Dubious Practice", Dr. Arthur Caplan notes the practice first wouldn't yield many usable organs because of the nature of the execution process. However, he notes if the goal is to harvest organs, the method of execution could be changed "in order to increase the chance of a successful procurement." He explains:

Prisoners might be anesthetized and have their organs removed by a medical team before they are dead. I have dubbed the notion of execution by means of the removal of the heart or other vital organs the "Mayan protocol" after the Mayan practice of human sacrifice by removing a beating heart during certain religious rituals (Wood 2008). It is, however, morally repugnant to involve physicians as executioners or to shift the setting of punishment from prison to hospital. Involvement in causing death in any way is a direct violation of the "dead donor" rule, which has long been maintained as a bright line between death and donation in order to insure public trust and support for cadaver donation (DeVita and Caplan 2007). This principle would even restrict efforts to maximize the likelihood of procurement by the use of drugs and cold perfusion as steps prior to execution (emphasis added).6

Planned Parenthood Violates the 'Dead Donor' Rule

There is a similar dynamic at work in Planned Parenthood clinics. While the agency claims abortions account for only 3% of their services, this is a myth of statistics created by breaking up an abortion visit into its various parts and charging each step separately. The New York Post's Rich Lowery demonstrated how this fiction is perpetrated.7 The Planned Parenthood website itself states an abortion procedure could run "up to $1500 in the first trimester."8 Even at $400 each, the 327,659 abortions performed during their last fiscal year gives a total of over $ 131 Million in service fees.9 Add to that the additional money generated by the specimens from even half of those abortions and one can see the incentives are there for Planned Parenthood to push abortions and fetal tissue donations at all costs. This is not a coercive-free environment!

While one may shudder at the idea of bargaining days of freedom for organs from prisoners, what Planned Parenthood has done is worse. It is trading not on the patients' own lives, but the lives of their innocent children. And in this article, I've given Planned Parenthood the benefit of the doubt, assuming for the sake of this article that their actions are legal! Tomorrow I will demonstrate why they aren't. Green inquires, "I don't understand why legally providing inanimate tissue for life-saving research is a more inflammatory issue than the abortion itself." I don't know that it is, but the supposed donation help coerce women into having abortions and helps justify ending the lives of helpless babies. That should be not merely inflammatory, but opposed at every turn.

References

1. Brown, Kristi Burton. "Planned Parenthood Abortionists Do Their Own Research on the Babies They Abort." Live Action News. Live Action, Inc., 05 Aug. 2015. Web. 19 Aug. 2015. http://liveactionnews.org/masters-of-deceit-planned-parenthood-doctors-perform-their-own-research-on-babies-they-abort/.
2. McLaughlin, Elliot C. "Planned Parenthood Exec, Fetal Body Parts in Video" CNN. Cable News Network, 15 July 2015. Web. 19 Aug. 2015. http://www.cnn.com/2015/07/15/health/planned-parenthood-undercover-video/.
3. Green, Hank. "Hi Hank! Could You Explain What Exactly All This..." Hank's Tumblr. Hank Green, 16 July 2015. Web. 19 Aug. 2015. http://edwardspoonhands.com/post/124281239155/hi-hank-could-you-explain-what-exactly-all-this.
4. O'Reilly, Kevin B. "Prisoner Organ Donation Proposal Worrisome." American Medical News. American Medical Association, 9 Apr. 2007. Web. 19 Aug. 2015. http://www.amednews.com/article/20070409/profession/304099964/6/.
5. O'Reilly, 2007.
6. Caplan, Arthur. "The Use of Prisoners as Sources of Organs–An Ethically Dubious Practice." The American Journal of Bioethics 11.10 (2011): 3. Web.
7. Lowry, Rich. "Planned Parenthood's Pathetic '3 Percent' Lie." New York Post. NYP Holdings, Inc., 3 Aug. 2015. Web. 19 Aug. 2015. http://nypost.com/2015/08/03/planned-parenthoods-pathetic-3-percent-lie/.
8. "In-Clinic Abortion Procedure | What Is the Cost & Process?"  Planned Parenthood. Planned Parenthood Federation of America Inc., 2014. Web. 19 Aug. 2015. http://plannedparenthood.org/learn/abortion/in-clinic-abortion-procedures.
9. 2013-2014 Annual Report. Planned Parenthood Federation of America. 2014. Page 21. Web.

What Makes the Persons of the Godhead Different from One Another?

Some claim the concept of three persons in a single being we call God is somehow contradictory. I've shown previously this isn't so. But how can we understand the difference within the Trinity? The first piece is to distinguish between personhood and being, as this article clarifies. Once that difference is understood, then one can begin to appreciate the persons within the Triune being of God. Yet, while there are three separate persons in the Father, Son, and Spirit, they share all the attributes and qualities of God while still remaining one.

In his wonderful book The History of Christian Thought, Jonathan Hill describes how the Cappadocian Fathers of the 4th century (Basil the Great, his brother Gregory of Nyssa, and their friend Gregory of Nazianzus) understood and clarified the doctrine of the Trinity. Their explanation shows that there is no distinction between any of the members, except for their relation to one another:

Basil invites us to consider the difference between, on the one hand, the word human and, on the other, the names Peter, Paul and Timothy. Human is a general term; it refers to a class of beings; the names pick out particular members of that class. In the same way, when we talk about "God," or the divine substance, we are using a general term. The three Persons are three separate manifestations of that substance, just as Peter, Paul and Timothy are three separate manifestations of human nature.

This seems pretty strange. If the three Persons of the Trinity are three in the same way that three people are three, then there are three Gods! It looks as if we have drifted away from monotheism altogether. But the situation is more complex than this. Gregory of Nyssa helps to explain it. He points out that when we have several different members of one class, there are usually certain ways to tell them apart: they may be different sizes, shapes or colors; and most fundamentally they must all be in different locations in space. But none of these things apply to the divine nature. God is incorporeal, a fact that Gregory, like Origen, is quite insistent on. So although the three Persons are different members of the one class, they cannot be distinguished from each other in the normal way.

In fact, there is only one difference between them: their mutual relations. This central idea was first articulated by Gregory of Nazianzus, in his famous Theological Orations. The Father has no characteristic that the Son lacks, and vice versa-because otherwise they would not be equally God. The only thing that is true of the Father but not the Son is that he is the Father of the Son; and similarly the Son is the Son of the Father. And the Spirit is the only one that proceeds from the Father. In every other respect except their mutual relations, the three are identical.

Gregory of Nyssa repeats the same idea and also points out that it is impossible to think of anyone Person without also thinking of the others. To talk of the Spirit is to think of the Son who sends him, and to talk of the Son is to think of the Father who begets him. Gregory likens the process to a chain: pull one end and the rest follows.

How Archaeology Confirms the Bible: Jericho (video)

Everyone know the story of Joshua's army marching around the walls of Jericho until they collapsed, allowing the Israelites to take the city. It's a famous story, and if true would provide evidence for both God's existence and the validity of the Bible.

Archaeologists have known for years where Jericho is and they've conducted many excavations at the site of the city, searching to reconstruct its history along the way. Was there a battle in Jericho like the one describe in the Bible? In this video, Lenny explores recent finds in archaeology and how they support the biblical accounts.

Image courtesy Salamandra123 (Own work) [CC BY-SA 3.0], via Wikimedia Commons

Can You Trust the Bible? (podcast)

Christians hold that the Bible is God's revealed word given to us. But critics argue that the Bible was written by men and changed over the years to suit their purposes. Is there a way to tell? In this podcast, Lenny Esposito demonstrates how we can have assurance that the Bible is indeed the Word of God.

• Can You Trust the Bible? (Part 1)
• Can You Trust the Bible? (Part 2)
• Can You Trust the Bible? (Part 3)
• Can You Trust the Bible? (Part 4)