Tag Archives: Blind Faith

Advice for Christians who discuss their faith with atheists… from an atheist

I spotted this post by Jeffery Jay Lowder on The Secular Outpost, and I think it’s good advice.

There are times where two people speak the same language, use the same words, and mean very different things by the same words. In conversations between Christians and atheists, “faith” is one such word. For many atheists, the word “faith” means, by default, belief without evidence or even belief against the evidence. In contrast, I doubt many Christians would accept that definition. For example, according to the NIV translation, Hebrews 11:1 states, “Now faith is confidence in what we hope for and assurance about what we do not see.”

Victor Reppert, at Dangerous Idea, writes this about the word “faith.”

Every time you use the word “faith” in a discussion with an atheist, they are going to declare victory. They will presume that you are believing for no reason, and that you are are admitting that the evidence is against you.

I think he is probably right. If Christians want to dialogue with atheists, I think Christians would be well served to speak the ‘language’ of atheists. The word “faith” simply has too much baggage associated with it; inserting that word into the conversation is likely to become a distraction from whatever point the Christian was probably trying to make. So if you’re a Christian talking with atheists, my advice is to temporarily delete the word “faith” from your vocabulary. Find some other way to make your point.

A better word to use is “trust”, and here’s Christian apologist Greg Koukl of Stand to Reason to make the same point:

Christian apologist Jonathan Morrow had a similar post on Think Christianly. (Mark well the part he put in bold)

Excerpt:

In today’s post I want to share a conversation I had with some of the sharp young men during lunch. It had to do with how we talk about Christianity with our friends, family, and coworkers. Most of the time, well meaning Christians talk about Christianity in the context of religion…not reality. Is that a problem? Yes, and here’s why. Religion is understood as a personal and private feeling that is not accessible by everyone else. You can’t question, challenge, or investigate it; you must simply be tolerant of it (and by tolerant, I am using the modern misunderstanding of tolerance which believes that all religious views are equally valid simply because a person sincerely believes them). That’s why having a conversation about Christianity as a religion is a dead end. It’s a non-starter.

That’s why I encouraged these students to talk about Christianity in the context of reality where terms like truth, knowledge, reason, and evidence apply. Any claim about reality is either true or false (it can’t be both). If Christianity is not the kind of thing that can be true or false…the battle has already been lost and the Gospel cannot be seriously considered. We need to talk about Christianity in the same way we talk about having a prescription filled at the pharmacy or receiving instruction from a Doctor.

In today’s society, religion is a fuzzy (i.e., socially constructed or psychologically projected) category that makes little difference in everyday life. But if Christianity is true, then it speaks to ALL of life. It makes a comprehensive claim on reality. Jesus didn’t intend to merely address two hours of our week. As Christians we need to have more conversations about reality and less about religion.

I’ve even written a post about the concept of faith that is presented in the Bible and the word faith has nothing to do with blind belief in the Bible – it’s always based on evidence, so that people can know for certain what the truth is. I highly recommend it for anyone who disagrees with Jeffery,Greg or Jonathan. When you’re talking about Christianity, you’re talking about what you know. You’re talking about the way the world is, for everyone. When you talk about your belief in God, you should say “trust”. You should not say “faith”.

Positive arguments for Christian theism

The psychological profile of atheists

Triablogue has a fascinating quote posted from “The Cambridge Companion to Atheism“. (H/T J. Warner Wallace)

Take a look:

Findings regarding those who come from religious homes and then give up religion show that they have had more distant relations with their parents (Hunsberger 1980, 1983; Hunsberger and Brown 1984). Caplovitz and Sherrow (1977) found that the quality of relations with parents was a crucial variable, as well as a commitment to intellectualism. Hunsberger and Brown (1984) found that lesser emphasis placed on religion in home, especially by the mother, and self-reported intellectual orientation had a positive impact on rejecting the family’s religiosity as a young adult. Dudley (1987) found that alienation from religion in Seventh-Day Adventist adolescents was correlated (0.72) with the quality of their relationship with their parents and other authority figures. Alienation was tied to authoritarianism and harshness on the part of the parents. But parents may also have a more consonant effect on their children’s religiosity. Sherkat (1991), analyzing large-scale U.S. surveys in 1988, found that parents’ religious exogamy and lapses in practice led to their children’s apostasy. Thus, children may be following in their parents’ footsteps or acting out their parents’ unexpressed wishes.

Attachment theory (Kirkpatrick 2005) assumes that interpersonal styles in adults, the ways of dealing with attachment, separation, and loss in close personal relationships, stem directly from the mental models of oneself and others that were developed during infancy and childhood. Attachment styles can be characterized as secure, avoidant, or anxious/ambivalent. Secure adults find it relatively easy to get close to others. Avoidant adults are somewhat uncomfortable being close to others. Anxious/ambivalent adults find that others are reluctant to get as close as they would like. Kirkpatrick (2005) reports that in a study of 400adults in the United States, those having an avoidant attachment style were most likely to identify themselves as either atheist or agnostic.

Does losing a parent early in life lead one to atheism? Vetter and Green (1932–33) surveyed 350 members of the American Association for the Advancement of Atheism, 325 of whom were men. Among those who became atheists before age twenty, half lost one or both parents before that age. A large number in the group reported unhappy childhood and adolescence experiences. (The twenty-five women reported “traumatic experiences” with male ministers. We can only wonder about those today.) Vitz (1999) presents biographical information from the lives of more than fifty prominent atheists and theists as evidence for his theory that atheism is a reaction to losing one’s father.

This is why Christians need to do more than quote the Bible to people. We need to be concerned with politics. We need to support policies that promote and strengthen marriage and parenting. We need to oppose policies that undermine the stability of the marriage commitment. Not only should Christians be informed and outspoken about same-sex marriage, but we should also be informed and outspoken on other laws that weaken marriage, such as no-fault divorce laws. Not everything we need to know is in the Bible. The Bible does say that divorce is wrong, and homosexuality is wrong, but we need to look outside the Bible at research in order to influence the society as a whole. Most of the people who need influencing in public policy discussions will not accept Bible verses alone – they need arguments and evidence.

If we really care about bringing people to Christ, then we need to understand that public policy plays a role. Christians need to stop being pious about being apolitical.

Related posts

Richard Dawkins defends the moral goodness of infanticide and adultery

Richard Dawkins’ recent tweet (see below) caused me to re-post this old post about how atheists struggle with morality. And not just Stalin, but run-of-the-mill atheists, too.

Richard Dawkins explains morality on atheism
Richard Dawkins explains morality on atheism

Here’s the latest moral wisdom from atheist Richard Dawkins, courtesy of Uncommon Descent.

Excerpt:

I want to raise another question that interests me. Why are we so obsessed with monogamous fidelity in the first place?

[…]The underlying presumption — that a human being has some kind of property rights over another human being’s body — is unspoken because it is assumed to be obvious. But with what justification?

In one of the most disgusting stories to hit the British newspapers last year, the wife of a well-known television personality, Chris Tarrant, hired a private detective to spy on him. The detective reported evidence of adultery and Tarrant’s wife divorced him, in unusually vicious style. But what shocked me was the way public opinion sided with Tarrant’s horrible wife. Far from despising, as I do, anybody who would stoop so low as to hire a detective for such a purpose, large numbers of people, including even Mr. Tarrant himself, seemed to think she was fully justified. Far from concluding, as I would, that he was well rid of her, he was covered with contrition and his unfortunate mistress was ejected, covered with odium. The explanation of all these anomalous behavior patterns is the ingrained assumption of the deep rightness and appropriateness of sexual jealousy. It is manifest all the way from Othello to the French “crime passionnel” law, down to the “love rat” language of tabloid newspapers.

[…]Why should you deny your loved one the pleasure of sexual encounters with others, if he or she is that way inclined?

I, for one, feel drawn to the idea that there is something noble and virtuous in rising above nature in this way.

[…]And why don’t we all admire — as I increasingly do — those rare free spirits confident enough to rise above jealousy, stop fretting about who is “cheating on” whom,

Here’s a little snippet about Richard Dawkins’ ability to stay married:

In 1984, Dawkins divorced his wife of 17 years, Marian Stamp; later that same year, he married Eve Barham. Dawkins also divorced Barham, though the precise circumstances of this divorce are unclear. He married science fiction actress Lalla Ward in 1992; at present, the two are still married.

I have been advised that the full article featuring Dawkins’ views is far, far worse that what was excerpted by UD.

What does atheist morality amount to, in practice? It amounts to the strong acting selfishly and allowing the weak to suffer for it. That’s why atheists are almost entirely for abortion and sexual permissiveness – the children are the first to be screwed by the moral relativism of the adults. That’s where abortion, no-fault divorce, fatherlessness, etc. come from – they are crimes committed by selfish adults against vulnerable children – because they can. It’s the strong abusing the weak, exactly as Darwinism would have them do. There are no human rights on atheism, and there is no reason for self-sacrificial moral behavior, either. Do what you want, and don’t get caught. Get them, before they can get you. Don’t let anyone diminish your happiness with their moral rules. That’s “atheist morality”.

This isn’t the first time that we’ve caught a glimpse of Dawkins’ atheist perspective on morality, either.

Morality according to atheist Richard Dawkins

Rev. George Pitcher writes about an interview of Christopher Hitchens conducted by Richard Dawkins. (H/T Thinking Christian)

Excerpt:

But the centrepiece of this Christmas edition is the main coup for the New Statesman – an interview by Prof. Dawkins with Christopher Hitchens, the great polymath who today lost his fight against cancer. It’s a fascinating read over three double-page spreads. Not least because Prof. Dawkins reveals a charming humility, allowing Hitchens to show his intellectual superiority at his own expense. Hitchens is thoughtful about CS Lewis and Christianity and rather leaves Prof. Dawkins floundering in his wake, occasionally interjecting little assents to show that he’s still there, as he struggles to keep up.

But one of these interjections is most revealing. About half-way through, the Prof gets this in edgeways: ‘Do you ever worry that if we win and, so to speak, destroy Christianity, that vacuum would be filled by Islam?’

So, ‘if we win…and destroy Christianity’. True, there’s a ‘so to speak’ in there, but it doesn’t do much. Try ‘If we win and, so to speak, kill all the Jews’ as an alternative. Doesn’t really work, does it? And Prof Dawkins can hardly claim that he was misquoted or taken out of context. He was editing the magazine, after all – there’s even a picture of him doing so, pen poised masterfully over page proofs.

Now you might think that Dawkins intends to destroy Christianity in debates, and not in the wars and purges of atheism that occurred last century in North Korea, Cambodia, China, the Soviet Union, and so on. Those atheist regimes caused the deaths of 100 million people, according to Harvard University Press. But Dawkins has refused to debate William Lane Craig on more than one occasion. So whatever he means by “destroy Christianity”, he doesn’t mean “defeat them in rational debate, using superior arguments and evidence”. He had his chance to do that, and he passed on it. So, he must mean something else by “destroying Christianity” other than persuasion.

Let’s find out what Richard Dawkins thinks about morality. Dawkins has previously written this:

The total amount of suffering per year in the natural world is beyond all decent contemplation. During the minute that it takes me to compose this sentence, thousands of animals are being eaten alive, many others are running for their lives, whimpering with fear, others are slowly being devoured from within by rasping parasites, thousands of all kinds are dying of starvation, thirst, and disease. It must be so. If there ever is a time of plenty, this very fact will automatically lead to an increase in the population until the natural state of starvation and misery is restored. In a universe of electrons and selfish genes, blind physical forces and genetic replication, some people are going to get hurt, other people are going to get lucky, and you won’t find any rhyme or reason in it, nor any justice. The universe that we observe has precisely the properties we should expect if there is, at bottom, no design, no purpose, no evil, no good, nothing but pitiless indifference.

(“God’s Utility Function,” Scientific American, November, 1995, p. 85)

Dawkins’ view is that nothing is really good or bad objectively. Cultures just evolve certain conventions, and those conventions vary arbitrarily by time and place. I think we need to interpret his goal of destroying Christianity against the backdrop of his nihilism. 50 million unborn children have been killed in the United States since 1973 alone. That’s 50 million people with distinct genetic codes different from their mothers or their fathers, who will never grow up to achieve their potential.

Dawkins himself is in favor of infanticide:

So what might destroying Christianity look like to an atheist?

Here it what destroying Christianity means in North Korea, the most atheistic country on the planet.

Excerpt:

A Christian woman accused of distributing the Bible, a book banned in communist North Korea, was publicly executed last month for the crime, South Korean activists said Friday.

The 33-year-old mother of three, Ri Hyon Ok, also was accused of spying for South Korea and the United States, and of organizing dissidents, a rights group said in Seoul, citing documents obtained from the North.

The Investigative Commission on Crime Against Humanity report included a copy of Ri’s government-issued photo ID and said her husband, children and parents were sent to a political prison the day after her June 16 execution.

That’s what Kim Jong Il means by “destroy Christianity”. What does Dawkins mean by it?

FLASHBACK: American Atheists calls for the eradication of Christianity.