Tag Archives: Christianity

Podcasts

Audio debate: Should Christians be coerced to act like non-Christians by the state?

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Our next debate in the series of 4 wacky British debates is on whether Christians should be allowed to express their faith in public. In particular, should Christians be allowed to express their faith in the workplace? In the UK, it sounds like it is virtually illegal, just like it was in Stalinist Russia or North Korea today.

The way it works in the UK is like this: if you are a nurse, and you offer to pray for a patient, you’re suspended. Period. The offendedness of thin-skinned atheists cancels out the liberties of Christians. Listening to the atheist Terry Sanderson is like listening to Stalin. American Christians will be shocked to find how atheism leads naturally to fascism. Listen to him for yourself!

Note that debates on the Unbelievable radio show start at about 15 minutes into the podcast.

Unbelievable? 18 Apr 2009 – Are Christians being marginalised?
Premier is inviting Christians to sign the “I am a Christian” declaration at www.iamachristian.org.uk and stand up for their Christian faith. It’s in response to the fact that over 100,000 have downloaded the National Secular Society’s “Debaptism” certificate, renouncing childhood baptismal vows.There have been a number of stories that suggest Christians are being restricted form being open about their Christian faith in the public arena, and now the National Secular Society is urging that hospital chaplains should not be funded by the NHS.Premier’s CEO Peter Kerridge explains why he believes the campaign will encourage Christian to be bold in their faith. Terry Sanderson of the National Secular Society explains why they want to take Christian influence out of the public sphere, while Andrea Williams of Christian Concern for Our Nation explains why she believes the rights of Christians are being challenged.

Sign the declaration at www.iamachristian.org.uk

For Terry Sanderson see www.secularism.org.uk

For Andrea Williams see www.ccfon.org

Atheism naturally leads to heavy-handed censorship of other views.

Human rights and liberties have no place in an atheistic, materialistic universe – it’s just survival of the fittest. And that’s what led atheist regimes to murder 100 million people in the 20th century. Violence, hatred and coercion are natural on atheism. That’s consistent atheism. There are no objective moral values, moral duties and morally significant actions in an atheistic universe. It’s all accidental.

Yes, I am exaggerating for effect, many atheists are not like that, especially the libertarians and fiscal conservatives, who do believe (inconsistently) in morality and freedom of religion. But those are rare! In a materialist universe, there is no such thing as objective human rights and human dignity, so even the fundamental right of free speech and freedom of religious expression can be removed.

UPDATE: I just want to define fascism so people understand what I am saying. Fascism is the system of government in which the values and purposes of the state are imposed on the people through state coercion. When something that someone else says makes you feel bad, and you threaten them with state coercion, you are using the state to force that person to give up their fundamental rights, such as the right to free speech, and act in a state-approved manner. That’s fascism.

Atheists need to learn how to listen to those who disagree with them and tolerate other points of view.

UPDATE: Be sure and check my comparison of a famous, authentic, consistent Christian with a famous, authentic, consistent non-Christian.

News

Round-up of stories about intelligent design, from the Discovery Institute

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The Discovery Institute is the headquarters for ID research and advocacy in the United States. They send out a newsletter by e-mail and I though this week’s hit on all cylinders. Below are some of their stories from the newsletter. Thanks to commenter ECM for an earlier tip on the Junk DNA story.

When “Junk DNA” Isn’t Junk: Farewell to a Darwinist Standard Response

Richard Sternberg, research scientist at the Biologic Institute supported by the Center for Science and Culture, is now blogging at Evolution News & Views, weighing in on the latest research showing that so-called “Junk DNA,” which Darwinists have discounted as “rubbish,” are actually “anything but that.”

Sternberg writes:

In the Darwinist repertoire, a standard response to evidence of design in the genome is to point to the existence of “junk DNA.” What is it doing there, if purposeful design really is detectable in the history of life’s development? Of course this assumes that the “junk” really is junk. That assumption has been cast increasingly into doubt. New research just out in the journal Nature Genetics finds evidence that genetic elements previously thought of as rubbish are anything but that. The research describes tiny strands of RNA, previously thought to be junk, that now turn out to play a role in gene expression. Another finding by Dr. Geoff Faulkner shows that “retrotransposons,” a further variety of “junk” as the dogma previously taught, play a similar role.

Also at ENV, Dr. Sternberg takes a look at the old Darwinian tripe that biological systems couldn’t possibly have been designed because they exhibit “shoddy engineering”:

We often hear from Darwinians that the biological world is replete with examples of shoddy engineering, or, as they prefer to put it, bad design. One such case of really poor construction is the inverted retina of the vertebrate eye. As we all know, the retina of our eyes is configured all wrong because the cells that gather photons, the rod photoreceptors, are behind two other tissue layers. Light first strikes the ganglion cells and then passes by or through the bipolar cells before reaching the rod photoreceptors. Surely, a child could have arranged the system better — so they tell us.

The problem with this story of supposed unintelligent design is that it is long on anthropomorphisms and short on evidence. Consider nocturnal mammals. Night vision for, say, a mouse is no small feat. Light intensities during night can be a million times less than those of the day, so the rod cells must be optimized — yes, optimized — to capture even the few stray photons that strike them. Given the backwards organization of the mouse’s retina, how is this scavenging of light accomplished? Part of the solution is that the ganglion and bipolar cell layers are thinner in mammals that are nocturnal. But other optimizations must also occur. Enter the cell nucleus and “junk” DNA.

Jerry Coyne Recycles: Why Darwinism Is False

Jonathan Wells is reviewing Jerry Coyne’s Why Evolution Is True over at ENV, and already the list of problems with Coyne’s book is mounting:

On Earth Day 2009, we are reminded of the ecological importance of recycling. As a professor in the Department of Ecology and Evolution at The University of Chicago, Jerry A. Coyne must be keen on recycling: He even recycles worn-out arguments for Darwinism.

If “evolution” meant simply that existing species can undergo minor changes over time, or that many species alive today did not exist in the past, then evolution would undeniably be true. But “evolution” for Coyne means Darwinism — the theory that all living things are descendants of a common ancestor, modified by unguided natural processes such as DNA mutations and natural selection.

Coyne discusses the fossil record, embryos, vestigial structures, the geographic distribution of species, artificial and natural selection, and the origin of species. In the process, (1) he ignores the Cambrian explosion — which Darwin considered a “serious” problem — and he rearranges the fossil record to fit Darwin’s theory; (2) he defends Ernst Haeckel — who faked some drawings of vertebrate embryos to provide support for Darwinism — and he dredges up the doctrine that ontogeny recapitulates phylogeny; (3) he claims that much human DNA is useless junk — despite abundant recent evidence that this is not true — and he relies on theological arguments that have no legitimate place in natural science; (4) he invokes “the well-known process called convergent evolution” to explain many cases of the geographic distribution of species — even though the “well-known process” is merely speculation — and he again falls back on theology to justify a supposedly scientific theory; and (5) he describes examples of natural and artificial selection — none of which show anything more than minor changes within existing species — and he misrepresents experimental evidence to make it sound as though the origin of species by natural selection has been directly observed.

Part 1
Part 2
Part 3
Part 4

Other stuff

The newsletter also discussed historian A.N. Wilson’s return to faith from atheism, which is really interesting because he seems to be well-rounded in his reasons for rejecting atheism. And the newsletter mentions that Jay Richards’ forthcoming book, “Money, Greed, and God: Why Capitalism Is the Solution and Not the Problem” is out May 6th! Jay gave a great lecture on basic economics for Christians and another great lecture on what Christians should think about global warming.

Polemics

Is the concept of moral obligation intelligible on atheistic materialism?

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Commenter ECM sent me this post from Uncommon Descent about the is-ought fallacy, and the difficulties that atheists have grounding morality on worldview in which only material things exist. The post is written by Barry Arrington. He is summarizes an argument based on some of the comments from an earlier post.

Barry introduces two assumptions:

(1) That atheistic naturalism is true.

(2) One can’t infer an “ought” from an “is.” Richard Dawkins and many other atheists should grant both of these assumptions.

Given our second assumption, there is nothing in the natural world from which we can infer an “ought.” And given our first assumption, there is nothing that exists over and above the natural world; the natural world is all that there is. It follows logically that, for any action you care to pick, there’s nothing in the natural world from which we can infer that one ought to refrain from performing that action.

This makes sense to me. If only matter exists, and the whole universe is an accident, then where would an atheist get this idea that the current arrangement of matter ought to be any other way? Matter just is. This concept of “ought to be” is totally alien to an atheistic worldview where everything is matter, because moral obligations are non-material.

The article goes on: (I added the number 3)

Add a further uncontroversial assumption: (3) an action is permissible if and only if it’s not the case that one ought to refrain from performing that action. This is just the standard inferential scheme for formal deontic logic.

Basically, he is saying that an action is permissible so long as there is no moral obligation against that action. Can you see what’s coming? (I added the number 4)

We’ve conformed to standard principles and inference rules of logic and we’ve started out with assumptions that atheists have conceded. And yet we reach the absurd conclusion: (4) therefore, for any action you care to pick, it’s permissible to perform that action.

And let’s be clear about why this is bad for atheists:

If you’d like, you can take this as the meat behind the slogan “if atheism is true, all things are permitted.” For example if atheism is true, every action Hitler performed was permissible. Many atheists don’t like this consequence of their worldview. But they cannot escape it and insist that they are being logical at the same time.

Let me just add one more point. How are we supposed to be morally obligated to perform any action if we are pure matter? Meat machines don’t have free will. We would just be strings of dominoes falling forward, with no choice whether to fall or not. And even if we could somehow choose, our choices have no ultimate moral significance.

So, what does morality mean to atheists, then?

A while back, I listed some quotes about morality on atheism, taken from atheists who have actually thought through the consequences of atheism for rational moral behavior.

Here is a quotation from Richard Dawkins:

In a universe of 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, or 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 and no good, nothing but blind, pitiless indifference… DNA neither knows nor cares. DNA just is. And we dance to its music.

Of course, atheists can sense the objective moral standard that God has built into every person. But their materialist worldview undercuts the meaningfulness of moral values, moral duties and moral accountability. And people just don’t act morally once morality has become irrational for them. Acting morally is hard.

What ends up happening to atheists is that they only do the right thing for pleasure, or to avoid social punishments. Once the pre-supposition of materialism has destroyed the rationality of morality, it becomes impossible for atheists to answer the question “Why be moral?”. Any atheist who continues to act morally is living inconsistently with their own worldview – and that is not sustainable in the long run.

Atheistic assumptions wear down the awareness of the moral law that atheists started out with, so that they begin to advocate for obviously immoral things, like the suppression of freedom of inquiry. Eventually, the guilt becomes so strong that they exchange authentic moral values like chastity and sobriety for cheap narcissistic fads like recycling and yoga.

The case of William Wilberforce

Consider this article from the Wall Street Journal about the abolitionist William Wilberforce.

In fact, William Wilberforce was driven by a version of Christianity that today would be derided as “fundamentalist.”

…William Wilberforce himself, as a student at Cambridge University in the 1770s and as a young member of Parliament soon after, had no more than a nominal sense of faith. Then, in 1785, he began reading evangelical treatises and underwent what he called “the Great Change,” almost dropping out of politics to study for the ministry until friends persuaded him that he could do more good where he was.

And he did a great deal of good…[h]is relentless campaign eventually led Parliament to ban the slave trade, in 1807, and to pass a law shortly after his death in 1833, making the entire institution of slavery illegal. But it is impossible to understand Wilberforce’s long antislavery campaign without seeing it as part of a larger Christian impulse. The man who prodded Parliament so famously also wrote theological tracts, sponsored missionary and charitable works, and fought for what he called the “reformation of manners,” a campaign against vice.

Even during the 18th century, evangelicals were derided as over-emotional “enthusiasts” by their Enlightenment-influenced contemporaries. By the time of Wilberforce’s “great change,” liberal 18th-century theologians had sought to make Christianity more “reasonable,” de-emphasizing sin, salvation and Christ’s divinity in favor of ethics, morality and a rather distant, deistic God. Relatedly, large numbers of ordinary English people, especially among the working classes, had begun drifting away from the tepid Christianity that seemed to prevail. Evangelicalism sought to counter such trends and to reinvigorate Christian belief.

…Perhaps the leading evangelical force of the day was the Methodism of John Wesley: It focused on preaching, the close study of the Bible, communal hymn-singing and a personal relationship with Jesus Christ. Central to the Methodist project was the notion that good works and charity were essential components of the Christian life. Methodism spawned a vast network of churches and ramified into the evangelical branches of Anglicanism. Nearly all the social-reform movements of the 19th and early 20th centuries–from temperance and soup kitchens to slum settlement houses and prison reform–owe something to Methodism and its related evangelical strains. The campaign against slavery was the most momentous of such reforms and, over time, the most successful.It is thus fitting that John Wesley happened to write his last letter–sent in February 1791, days before his death–to William Wilberforce. Wesley urged Wilberforce to devote himself unstintingly to his antislavery campaign, a “glorious enterprise” that opposed “that execrable villainy which is the scandal of religion, of England, and of human nature.” Wesley also urged him to “go on, in the name of God and in the power of his might, till even American slavery (the vilest that ever saw the sun) shall vanish away before it.”

Wesley had begun preaching against slavery 20 years before and in 1774 published an abolitionist tract, “Thoughts on Slavery.” Wilberforce came into contact with the burgeoning antislavery movement in 1787, when he met Thomas Clarkson, an evangelical Anglican who had devoted his life to the abolitionist cause. Two years later, Wilberforce gave his first speech against the slave trade in Parliament.

…This idea of slaving as sin is key. As sociologist Rodney Stark noted in “For the Glory of God” (2003), the abolition of slavery in the West during the 19th century was a uniquely Christian endeavor. When chattel slavery, long absent from Europe, reappeared in imperial form in the 16th and 17th centuries–mostly in response to the need for cheap labor in the New World–the first calls to end the practice came from pious Christians, notably the Quakers. Evangelicals, not least Methodists, quickly joined the cause, and a movement was born.

William Wilberforce believed that slaves were made in the image of God – that they were embodied souls who could be resurrected to eternal life. Wilberforce believed that the purpose of human life is to freely seek God, and to be reconciled with God through Christ. He wanted all men and women to have the opportunity to investigate and respond to God’s self-revelation to them.

Further study

You can read more about Wilberforce’s beliefs here and his public activities here. And you can still see modern-day abolitionists, like Scott Klusendorf, acting out their Christian faith. Only today they’re called pro-lifers.

A good paper by Bill Craig on the problem of rationally grounding prescriptive morality is here.