Tag Archives: Evil

Polemics

Book review of Frank Turek’s “Stealing from God”

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This book review was posted at Apologetics 315.

It says:

From the very onset of the book, it is clear that Turek has the so-called “new atheists” in his crosshairs and his main contention is that “atheists are using aspects of reality to argue against God that wouldn’t exist if atheism were true. In other words, when atheists give arguments for their atheistic worldview, they are stealing from a theistic worldview to make their case. In effect, they are stealing from God in order to argue against Him.” [p. xviii]

[…]The author explains that since stealing is a crime, and atheists are stealing from God to make their case, the book will use CRIMES [1] as an acrostic to demonstrate the intellectual crimes atheists are committing. Each letter in CRIMES is representative of “one or more aspects of reality that wouldn’t exist if atheism were true.” [xviii]
They are:
C = Causality
R = Reason
I = Information and Intentionality
M= Morality
E = Evil
S = Science

Now look here. I am not one of these weird presuppositionalists who tries to “argue” for God by assuming he’s exists already. I do like to use evidence, so I can convince people who don’t already believe in God. But if an atheist tries to argue back and is basing his arguments on assumptions that are grounded by theism and not by atheism, then I am ready to point that out.

Here is one case:

In Chapter 4, this reviewer was interested to see how the author would handle the issue of morality. After all, arguments such as the cosmological argument and the argument from information are based upon scientific evidence and philosophical argument, but the moral argument gets personal!

Turek begins the chapter by contending that objective moral values indeed exist and that God is necessary to ground them. He then continues by taking Sam Harris and his book The Moral Landscape to task and points out Harris’ key mistake in assessing the objective morality:

Why does a moral law exist at all, and why does it have authority over us…The Moral Landscape give us no answer. It’s a nearly three-hundred-page long example of the most common mistake made by those who think objective morality can exist without God. Harris seems to think that because we can know objective morality (epistemology), that explains why objective morality exists in the first place (ontology). [p. 100]

The author continues by arguing that evolution cannot explain morality, dealing with the infamous “Euthyphro dilemma,” and contending that for atheists to offer a moral objection against God, they need God to do it.

There can be no statements about the supposed “immorality” of God without assuming a standard of objective morality by which you judge God. But then, the very standard you use to judge God could not exist unless God was there to make a standard of right and wrong that was independent of human opinions.

There was a good recent CRI article dealing with atheist attempts to ground morality, where the evolutionary accounts are evaluated.

Here’s a bit:

Paul Copan argues that evolutionary naturalism can describe how people behave, but it cannotprescribe how people should behave.15 In order to say that an action is good or evil, one needs an objective and universal moral standard that transcends individual people and individual societies. It must also be personal in nature. Moral standards deal with right and wrong, whatshould and should not be done. That implies a choice that requires personality and consciousness. A transcendent moral standard would therefore need to be grounded in a conscious, personal, and transcendent reality. Christians find this in God—the only place where such a standard can be found.16

If God does not exist, then as Francis Schaeffer explains, ethics merely explain what is rather than what should be. There is then no objective difference between kindness and cruelty because there is no standard.17 The very terms “kind” and “cruel” would be meaningless. As Norman Geisler and Frank Turek argue, atheists rule out a transcendent Lawgiver in advance:18 This creates a problem: “While they may believe in an objective right and wrong, they have no way to justify such a belief (unless they admit a Moral Law Giver, at which point they cease to be atheists)” (emphasis in original).19

As soon as an atheist says that there is a way that things ought to be objectively rather than just their personal opinion, they have used God to disprove God.

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William Lane Craig explains the doctrine of penal substitutionary atonement

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Probably one of the most common questions that you hear from people who don’t fully understand Christianity is this question: “why did Jesus have to die?”. The answer that most Christians seem to hold to is that 1) humans are rebelling against God, 2) Humans deserve punishment for their rebellion, 3) Humans cannot escape the punishment for their rebellion on their own, 4) Jesus was punished in the place of the rebellious humans, 5) Those who accept this sacrifice are forgiven for their rebelling.

Are humans rebellious?

Some people think that humans are not really rebellious at all, but it’s actually easy to see. You can see it just by looking at how people spend their time. Some of us have no time for God at all, and instead try to fill our lives with material possessions and experiences in order to have happy feelings. Some of us embrace just the parts of God that make us feel happy, like church and singing and feelings of comfort, while avoiding the hard parts of that vertical relationship; reading, thinking and disagreeing with people who don’t believe the truth about God. And so on.

This condition of being in rebellion is universal, and all of us are guilty of breaking the law at some point. All of us deserve to be separated from God’s goodness and love. Even if we wanted to stop rebelling, we would not be able to make up for the times where we do rebel by being good at other times, any more than we could get out of a speeding ticket by appealing to the times when we drove at the speed limit, (something that I never do, in any case).

This is not to say that all sinners are punished equally – the degree of punishment is proportional to the sins a person commits. However, the standard is perfection. And worse than that, the most important moral obligation is a vertical moral obligation. You can’t satisfy the demands of the moral law just by making your neighbor happy, while treating God like a pariah. The first commandment is to love God, the second is to love your neighbor. Even loving your neighbor requires you to tell your neighbor the truth – not just to make them feel good. The vertical relationship is more important than the horizontal one, and we’ve all screwed up the vertical relationship. We all don’t want God to be there, telling us what’s best for us, interfering with our fun. We don’t want to relate to a loving God if it means having to care what he thinks about anything that we are doing.

Who is going to pay for our rebellion?

The Christian answer to the problem of our rebellion is that Jesus takes the punishment we deserve in our place.

However, I’ve noticed that on some atheist blogs, they don’t like the idea that someone else can take our punishment for us to exonerate us for crimes that we’ve committed. So I’ll quote from this post by the great William Lane Craig, to respond to that objection.

Excerpt:

The central problem of the Penal Theory is, as you point out, understanding how punishing a person other than the perpetrator of the wrong can meet the demands of justice. Indeed, we might even say that it would be wrong to punish some innocent person for the crimes I commit!

It seems to me, however, that in other aspects of human life we do recognize this practice. I remember once sharing the Gospel with a businessman. When I explained that Christ had died to pay the penalty for our sins, he responded, “Oh, yes, that’s imputation.” I was stunned, as I never expected this theological concept to be familiar to this non-Christian businessman. When I asked him how he came to be familiar with this idea, he replied, “Oh, we use imputation all the time in the insurance business.” He explained to me that certain sorts of insurance policy are written so that, for example, if someone else drives my car and gets in an accident, the responsibility is imputed to me rather than to the driver. Even though the driver behaved recklessly, I am the one held liable; it is just as if I had done it.

Now this is parallel to substitutionary atonement. Normally I would be liable for the misdeeds I have done. But through my faith in Christ, I am, as it were, covered by his divine insurance policy, whereby he assumes the liability for my actions. My sin is imputed to him, and he pays its penalty. The demands of justice are fulfilled, just as they are in mundane affairs in which someone pays the penalty for something imputed to him. This is as literal a transaction as those that transpire regularly in the insurance industry.

So, it turns out that the doctrine of substitutionary atonement is not as mysterious or as objectionable as everyone seems to think it is.

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If you accept Jesus and become a Christian, will God make you happy?

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This is a wonderful, wonderful post from Amy Hall, who writes for the Stand to Reason blog.

She writes:

I had a brief interaction with an atheist on Twitter a couple of weeks ago that unexpectedly turned to the issue of suffering when she said:

You clearly never had a time you were hurt. I don’t mean sick. I don’t mean heart broken. I mean literally a near death experience or rape or abusive relationship…. You can keep floating on a [expletive] cloud thinking Jesus will do everything for you but it’s a lie. What makes you so special?

That surprised me at first because it didn’t seem to have anything to do with the tweet she was responding to, and I was confused as to why she would assume I’d never been through anything traumatic. But then in subsequent tweets, when she revealed she had been raped, it became clear that her trauma had played a central role in her becoming an outspoken, obviously angry “antitheist.” She’s a self-described antitheist now because she thinks Christianity teaches Jesus “will do everything for you” to give you a perfect life, and now she knows that’s a lie. The rape proved her understanding of Christianity false.

So it made sense for her to reason that since I believe Christianity is true, I must still be under the delusion that Jesus is making my life special, which means I obviously never encountered any evil or suffering to shake that delusion.

All right, readers. I don’t want any of you to be thinking that if you become a Christian that these things should be expected to happen:

  • you will feel happy all the time
  • you will be able to sense God’s secret plan for your life through your feelings
  • God’s secret plan for your life will automatically work, even though it’s crazy
  • God will give you a perfect spouse and lots of money without you having to study anything hard, or do any hard work
  • you get permission to do things that that make you happy, even if they are expressly forbidden by the Bible
  • you don’t have to do anything that makes you feel bad (e.g. – talk to non-Christians about Christian truth claims), because God wants you to be happy

No! Where do people get this idea that if they convert to Christianity, then God will become their cosmic butler?

Amy has the answer: (emphasis mine)

Hear me, everyone: This is a failure of the church.

A friend of mine who was deeply suffering once said to me that many Christians are in for “an epic letdown” when they realize their preconceived notions about what God is expected to do for us are false. Pastors who preach a life-improvement Jesus are leading people down this precarious path to disillusionment.

If suffering disproves your Christianity, you’ve missed Christianity. The Bible is filled with the suffering of those whom God loves. The central event of the Bible is one of suffering. Love involves suffering. “We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren.” That means suffering.

It’s the church. It’s the focus on happy things and having of happy feelings and happy songs and preaching designed to make us feel good. I would say the comforting devotional reading doesn’t help to make us any tougher or more practical, either. That happy-clappy stuff just gives you a false sense of safety about your precarious situation. God’s job is not to prevent you from suffering. In fact, even if you make really smart, practical decisions, you can expect to get creamed anyway.

Please take 15 minutes and read the book of 1 Peter in the New Testament.

Here’s a summary from GotQuestions.org:

Purpose of Writing: 1 Peter is a letter from Peter to the believers who had been dispersed throughout the ancient world and were under intense persecution. If anyone understood persecution, it was Peter. He was beaten, threatened, punished and jailed for preaching the Word of God. He knew what it took to endure without bitterness, without losing hope and in great faith living an obedient, victorious life. This knowledge of living hope in Jesus was the message and Christ’s example was the one to follow.

Brief Summary: Though this time of persecution was desperate, Peter reveals that it was actually a time to rejoice. He says to count it a privilege to suffer for the sake of Christ, as their Savior suffered for them. This letter makes reference to Peter’s personal experiences with Jesus and his sermons from the book of Acts. Peter confirms Satan as the great enemy of every Christian but the assurance of Christ’s future return gives the incentive of hope.

Practical Application: The assurance of eternal life is given to all Christians. One way to identify with Christ is to share in His suffering. To us that would be to endure insults and slurs from those who call us “goodie two shoes” or “holier than thou.” This is so minor compared to what Christ suffered for us on the Cross. Stand up for what you know and believe is right and rejoice when the world and Satan aim to hurt you.

Recently, I blogged about how suffering is compatible with an all-powerful God, so you might want to read that too if you missed it.