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Come Reason's Apologetics Notes blog will highlight various news stories or current events and seek to explore them from a thoughtful Christian perspective. Less formal and shorter than the www.comereason.org Web site articles, we hope to give readers points to reflect on concerning topics of the day.

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Sunday, December 15, 2013

Have We Lost the Christian Mind?

Many believers have absorbed the fact/value, public/private dichotomy, restricting faith to the religious sphere while adopting whatever views are current in their professional or social circles. … The problem was phrased succinctly by Harry Blamires: "There is no longer a Christian mind."

...What did [Blamires] mean? To say that there is no Christian mind means that believers may be highly educated in terms of technical proficiency, and yet have no biblical worldview for interpreting the subject matter of their field. "We speak of the 'modern mind', and of the 'scientific mind', using that word 'mind' of a collectively accepted set of notions and attitudes," Blamires explains. But we have lost the Christian mind. There is now no shared, biblically based set of assumptions on subjects like law, education, economics, politics, science, or the arts. As a moral being, the Christian follows the biblical ethic. As a spiritual being, he prays and attends worship services. But as a thinking Christian, he has succumbed to secularism.

—Nancy Pearcey in Total Truth: Liberating Christianity from Its Cultural Captivity,
(Wheaton, Il: Crossway, 2004).33-34.

Saturday, December 14, 2013

Is Christmas Really a Pagan Holiday? (video)


Every Christmas, the charge is made that the holiday and its symbols were originally pagan celebrations that Christians usurped for their own purposes. Is this true? Is Christmas just a cheap imitation of a Roman Solstice celebration? Did Christians attempt to convert unbelievers by allowing them to keep their festivals? As the holiday season approaches, we'll show why such a charge can be easily dismissed.

For more videos, be sure to visit the Come Reason YouTube channel at http://www.youtube.com/comereason 



Friday, December 13, 2013

Should We Take the Slaughter of the Canaanites Literally?

I read a recent column by Meghan Daum in the Los Angeles Times where she decried the decision by the Oxford English Dictionary (OED) to update the definition of the word "literally." Daum writes:
"The entry defines the adverb 'literally' as 'in a literal manner or sense; exactly: the driver took it literally when asked to go straight over the roundabout. ' But then it adds a note: 'informal, used for emphasis while not being literally true: I have received literally thousands of letters.'

"The latter, say the editors, 'is not acceptable in formal contexts, though it is widespread.'"1
Daum recognizes in the article that language is fluid and meanings change. (When was the last time you heard someone use the word gay in a sentence and had it mean happy?) But she complains that literally should not mean figuratively, which is its opposite. She continues:
"I'm sorry: 'Literal' does not mean the same thing as 'not at all literal.' It is not a contranym, like 'sanction,' which means both to punish and to condone, or 'garnish,' which means both to add on and to take away. It's a plain old word with a plain old meaning."
I have another take on the word.  I think that people are not using the word "literally" with the intent to mean figuratively. I think they are using another rhetorical device called hyperbole. Hyperbole is an exaggerated statement intended to "evoke strong feelings or to create a strong impression, but is not meant to be taken literally" according to Wikipedia. This is generally the way I see the word work in speech, as when my wife says "it will take me literally five minutes to get ready." Believe me, if I used a stopwatch at that point, I would be in big trouble!

Because "literally" is being employed as a rhetorical device, it means one must understand the statement at the level of the sentence, not the word. Of course, it can cause a bit of confusion when the word "literally" is in a phrase that asks you to not take the phrase literally! People today have a common understanding of this, but I wonder how such conversation will be interpreted in, say, a thousand years.

All of this brings me to reflect on a charge that atheists like Richard Dawkins bring against the God of the Bible. Dawkins asks how any God that would command the slaughter of the Canaanites—even women and children—can be considered a good god? In his objection, Dawkins employs charges of "genocide" or other loaded language. But I believe there are people who are earnestly concerned about this question, so it does require a thoughtful response.

Dr. Paul Copan, in his book Is God a Moral Monster?, does a great job of explaining that part of the problem with the passages in the book of Joshua is that Joshua employed hyperbole in warfare language which was common to all those in the ancient Near East. This is borne out in the fact that while Joshua records his efforts resulted in "all the land captured, all the kings defeated, and all the Canaanites destroyed ( cf. 10:40-42; 11:16-23),"2 If this description is to be taken literally, then how come the book of Judges opens with an attack on Israel by the very same Canaanites that should have been non-existent? It seems that Joshua's description is more like an avid football fan who proclaims "We killed those guys!" upon a game ending with a score of 9-7.

Copan notes that this idea of overstating one's case isn't exclusive to Israel. He point's to Egyptologist Kenneth Kitchen's work and lists examples of similar hyperbole from the Egyptians, the Hittites, the Moabites, and the Assyrians.3

Of course, there are other mitigating factors that also undercut the charge of divine genocide, but I wanted to focus on this one right now. Given that today we understand how the word "literally" is used (and we seem to be aware of when to take "literally" literally), why should it be such a stretch to acknowledge that people from the past would use similar rhetorical language, especially concerning such an emotionally charged topic as warfare? It would be as irresponsible to charge the Israelites with genocide as it would be for me to pull out my stopwatch with my wife, and the end result may be as messy.

Thoughtful questions require a thoughtful response. However, with folks like Richard Dawkins they continue to use the objection without even understanding how the language of the day was used. Thoughtful questions do require thoughtful responses. But with folks like Dawkins, when a thoughtful response is given, it isn't thoughtfully accepted.

References

1. Daum, Meghan. "To thine own selfie be true – literally." The Los Angeles Times. 12 Dec, 2013: http://www.latimes.com/opinion/commentary/la-oe-daum-literally-oed-20131212,0,6736521.column#ixzz2nNfBYwVp 13 Dec 2013.

2. Copan, Paul. Is God a Moral Monster?: Making Sense of the Old Testament God. (Grand Rapids: Baker Books, 2011). 170.

3. Ibid. 172.

Wednesday, December 11, 2013

Of Mice and Men - How Our Assumptions Color Our Understanding

In my time as an apologist, I've come more and more to realize just how much the presuppositions of people will influence their interpretation of facts and truth-claims. All of us carry biases and it is important that we recognize and are sensitive to our own biases as well as those of the person with whom we're discussing things of God.

I was reminded of this just recently. When I used to commute to Los Angeles, I would pass a recycling facility. At one corner of the facility's yard is a large mound of debris that was compiled many years ago. The rubble is weathered and mature weeds grow from the artificial hillside. None of this is particularly worthy of note, except that there is a chain link fence surrounding the pile with both barbed wire and razor wire protecting its cache from any trespassers.

I thought it kind of interesting that a trash heap would be fenced off and protected to such a degree. Letting my mind wander, I thought "What would an archaeologist make of this discovery in a thousand years? He might assume that the contents of that pile were very valuable at one time, seeing as it's so well protected." Of course, I realized that the fence and wire were there to protect wayward explorers from injuring themselves and possibly suing the facility. But if someone didn't have that cultural understanding of our society, they could look at the same evidence I saw and come to a drastically different conclusion.

I further imagined that if this scenario came about the contents of the rubble pile would be cataloged and examined. Academic papers would be written, debates over the importance of this stone versus that one would surface and countless hours would be devoted to rebuilding whatever was supposed to have been originally housed at the site.

A Big Mistake Identifying a Little Animal

Now, this may sound a bit extreme; surely the science of our day is too sophisticated to make such an error! But the skirmish over a little mouse in Wyoming, as reported by the Seattle Post-Intelligencer underscores my point.(1) In 1954, Professor Philip Krutzsch identified a new subspecies of Meadow Jumping Mouse from examining the skulls and skins of several samples. The new species was named the Preble's mouse. In 1998, this study was offered as evidence to the U.S. Fish and Wildlife Service to help list the Preble's mouse as an endangered species, which the agency did.

Now, according to the Post-Intelligencer, "after six years of regulations and restrictions that have cost builders, local governments and landowners an estimated $100 million, new research suggests that the 'threatened' Preble's mouse in fact never existed." The newspaper reports that recent mitochondrial genetics studies, performed by a team from the Denver Museum of Nature and Science show that the mouse is identical to the Bar lodge mouse, a species common enough not to need protection at all.

Now the critic might say that this proves nothing since modern science caught its own mistake. However, I find it interesting that the only way we could have caught such an error is because we have existing specimens today. We're able to do such things as DNA testing. Remember, Krutzsch's original findings were based on skeletal and skin samples and they were considered acceptable at that time as the article points out. If no live samples of the so-called Preble's mouse were around to be tested, I wonder if the error would have been caught at all.

Evolution's Identity Problems

In fact, that's the whole reason for this discussion. Evolution as a field of study is based pretty much on the evidence of skeletal remains. We have some fossilized skin patterns, footprints, and such. But most of all the advances in evolutionary theory are from fossilized bones. If a modern day professor got it wrong about a mouse that he was able to observe, than how much more likely is it that paleontologists make mistakes interpreting fossils. In fact, author Luther Sunderland asked David M. Raup, a noted evolutionist and Curator of Geology at the Field Museum of Natural History at the University of Chicago, about the practice of naming the same creature by different species names when it's found in different period rocks. "He acknowledged that it used to be a very common practice and still occurred… it was done purposely because of an a priori theoretical mode, but he thought most of these had 'been cleaned out now'."(2)

So here we have evidence that the bias of the scientists come into direct play when they seek to identify a new species. In fact, Raup noted that many times this was done on purpose to try and make the evidence conform to the theory instead of the other way around. He later tells Sunderland that "approximately 70 percent of species described are found to be the same as existing species, so 70 percent of the new species named should not have been, either through ignorance or because of the rules used by taxonomists."(3)

As the debate over evolution continues to heat up, Christians have recurrently been accused of ignoring the evidence because of their beliefs. Is this charge true? Perhaps in some cases. However, the history of paleontology shows just as large a bias on the part of the evolutionists. So, the next time you are discussing the issue with a friend or colleague, make sure you're sensitive to the assumptions that lie behind the assertions. Their facts may be as tenuous as a rat in a trap.

References

1. Gruver, Mead "New research shows endangered mouse never existed"
Seattle Post-Intelligencer Friday, June 11, 2004
http://seattlepi.nwsource.com/national/177640_mouse12.html
2. Sunderland, Luther D. Darwin's Enigma: Fossils and other Problems
Master Books, El Cajon, CA 1988 p.131
3. Ibid.

Tuesday, December 10, 2013

Would Torture be Good if God is Evil?

Recently on my Facebook page, I was presented with this video from philosophy professor Stephen Darwall of Yale University who argues that one cannot hold to a view that morality comes from God.Because Darwall is a professor of philosophy, his arguments are more cogent than most, but I believe he gets the basis for good and bad wrong. In the following discussion with an atheist friend, I show how God's goodness is grounded in His nature, and also answer the question "Could there be such a thing as an evil God?" To see the complete thread, click here.


Lenny: This is an interesting video, Bernie. I appreciate that it is a thoughtful look at morality. However, the Divine Command Theory espoused here is not the same as the beliefs that I or historic Christendom has held. I don't believe that a value is good simply because God says so. That runs smack dab into the Euthyphro dilemma.

I believe that goodness is intrinsic to God - that is it is part of His nature. God tells us what is good because God is good. As a parallel, human beings are by nature communicative. We don;t choose to think using words and language, we do so because it is part of our nature to do so. So, there is a difference between the explanation above,which relies on God making proclamations that could be made another way and God making proclamations because they correspond to His nature.

For a counter-argument, this video by an atheist does a great job in describing the problems with rooting morality in a human framework. Check it out:
Moral Nihilist: The Intellectually Honest Atheist

Bernie: RE: "God tells us what is good because God is good. "

So that means that "good" is defined by "God" or more specifically defined by God's nature, correct? If so, makes me wonder where God got his nature from; and could it have been any different, and if so, then that different would have been the new "good?"

Lenny: I would word it more like good is that which corresponds to God's nature.

Bernie: So IF it were God's nature to be mean, then that would be considered "good?"

Lenny: That's Stephen Law's argument, but it begins to become confused. First, if we understand what evil is (a privation of the good), then we must realize that good can exist wholly apart from evil, but evil cannot exist apart from the good. That is, a wholly malevolent being who is also self-existent (as the term God is understood) cannot exist. Evil can only exist as a measure against the good, just like a dent cannot exist by itself but must be considered a defect in the original shape of another object. You can have a fender with no dents, but you cannot have a dent with no fender!

Secondly, William Lane Craig makes the point that If God is God, then he would be a being worthy of our worship. however, an evil anti-god is no such being.

Lastly, if an evil anti-god created the universe and his goal was to perpetuate evil, how would we then know what we're doing is evil? if we are following our telos, our purpose, then is such a thing even considered evil at all? You can see that positing a malevolent god starts to have some serious issues associated with it. I can't make any sense out of it based on objection #1 alone.

Bernie: RE: "That is, a wholly malevolent being who is also self-existent (as the term God is understood) cannot exist."

But you said the nature of God, whatever it is, is good. So if a god had an attribute of what we consider to be bad now, it would then be considered good, because it was the god's nature.

Lenny: Right. So the phrase "mean god" is akin to "square circle" since the word mean holds a moral value already.

Bernie: So if it would have turned-out that god thought torture was fun, we would all call that good, correct? Because, that is his nature, which defines good. Is that what you are claiming?

Lenny: No, for two reasons. First you are using a word like torture that carries moral weight. For example, would you say that a person is torturing a tree by picking off its apples? Of course not! The tree has a purpose - it provides food. To consume the fruit of the tree is neither torture nor cannibalism, but recognizing the value the fruit of the tree provides.

Moral values and duties are not arbitrary nor independent of the design of the one acting or of the thing being acted upon. Capricious morality (where God simply determines what's right and wrong by fiat) is more closely associated with Islamic concept of God than the Christian one.
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