This article at Free Thinking Ministries was written by my friend Tim Stratton. In it, presents a view of God’s sovereignty over salvation without falling into the error of double-predestination.
Excerpt: (links removed)
Many reformed folks (freely?) choose to reject Molinism because they contend that this theological view “smells of synergism.” What is this stench that reportedly makes John Calvin turn over in his grave? Simply put, synergism is the view that man plays at least a small part in his own salvation process. Monergism, on the other hand, is the view that God is the author of salvation from beginning to end.
Since Molinism affirms that man is free to choose to reject God’s saving grace or not, many Calvinists jump to the conclusion and assume that Molinism must be synergistic. This does not necessarily follow. Consider one possible model:
1- God, by nature, is a volitional unmoved mover who is free to choose between options in accord with His nature. (This is supported via the Kalam and the Argument from Time).
2- By God’s grace, humans are created in the “image of God.” By nature, then, we are free to choose between options in accord with our nature. (This is supported via the Freethinking Argument).
3- Adam & Eve freely chose to disobey God and this sin completely separates humanity from God. This is what it means to have a “totally depraved sin nature.” (Every aspect of man is separated from God).
4- In this state of depraved separation from God (sin nature), humans do not even know God exists if merely left to our own devices.
5- If humans do not even know God exists, then, left to our own devices and apart from God’s grace, it would be impossible to choose to love and follow God (thus, Pelagianism is impossible on this view).
6- God, in His love for all people, provides amazing prevenient grace to all people (Romans 1:20), writing the law on the human heart (Romans 2:15), conviction of the Holy Spirit (John 16:8-9), and draws all men (John 12:32). This is commonly referred to as “common grace.”
7- Therefore, by God’s grace, human nature has changed from a “totally separated from God nature” to a nature that has now experienced enough divine revelation (influences) allowing all mankind to start making some free and volitional choices in accord with our new nature; namely, to choose to resist God’s grace and revelation, or not. Mankind is without excuse because we do not have to resist what God has made clear (Romans 1:18-20).
[Note: According to Calvinist, Matt Slick (albeit inadvertently), Mark 4:10-12 implies that if an unregenerate person gets access to clear and accurate information, then they possess the ability to become Christians!]
8- If one does not reject or continually resist the grace and revelation God provides them, then God will continually provide more and more until the person reaches the point of “no return” and will become saved.
Thus, God does ALL the work in salvation from beginning to end on this Molinistic model; all the human can do is freely resist God’s grace and revelation, but he or she does not have to! The human does nothing to gain salvation apart from God’s grace on this Monergistic Model of Molinism.
I think that Stratton’s formulation above does indeed keep God as the sole initiator of salvation. And that’s good. But it also makes sure that human who resist God’s leading are responsible for their choice to resist God, and that’s good. We want salvation to be 100% by faith alone in Christ alone. But we don’t want God to be the cause of people not being saved. On Stratton’s view, God wants everyone to be saved. If anyone is saved, it’s because God did ALL THE WORK to lead them and secure their salvation with the death of Jesus on the cross. But, on Stratton’s view, humans do get a choice – the choice to trust God or not. And so, if a person is not saved, then it’s their fault – not God’s. This works.
Read his whole post, and see what you think about it.
The topic: What are the arguments that make belief in God reasonable or unreasonable?
First speech: arguments for reasonableness of belief in God
Second speech: respond to arguments against reasonableness of belief in God
Contingency argument: God – a transcendent, personal being – is the explanation of why a contingent universe exists.
Cosmological argument: God is the cause of the beginning of the universe, which is attested by physics and cosmology.
Applicability of mathematics to nature: God is the best explanation for the applicability of mathematics to nature.
Fine-tuning argument: God is the best explanation of the fine-tuning of the universe to permit life.
Intentionality of conscious states: God is the best explanation of the intentionality of our mental states.
The moral argument: God is the best explanation for the existence of objective moral values and duties.
The resurrection of Jesus: God is the best explanation for the core of historical facts accepted by most ancient historians across the ideological spectrum.
Religious experience: God is the best explanation of our immediate experience and knowledge of his existence.
Dr. Rosenberg’s opening speech
First argument: The fallacy of ad hominem
I don’t know whether to laugh or to cry
Dr. Craig has said all of that before in other debates
You didn’t need to come out on this cold night
Craig’s arguments have all been refuted
Dr. Craig just doesn’t listen
Dr. Craig is not interested in getting at the truth
Dr. Craig is just interested in scoring debate points
The adversarial system is the wrong approach to decide truth
Dr. Craig is very confident about his take of physics
Second argument: The fallacy of arguing from authority
95% of members of the NAS are atheists
Therefore Dr. Craig cannot use science
Third argument: Effects don’t require causes
I am going to pretend that Craig said that “every effect requires a cause”
Quantum mechanics shows that some effects occur without causes
A particle of uranium (which is not nothing, it is something) decays without a cause
This uncaused effect is the same as the universe coming into being out of nothing uncaused
Therefore the principle of sufficient reason is false
Fourth argument: Silicon-based life and the multiverse
If these constants had been different, maybe we would have other kinds of intelligent life, like silicon-based life
Carbon-based life is not the only kind of life, maybe you can have other kinds of life, none of which have been observed
There could be different kinds of life in other areas of the universe that we can’t see
There are things we can’t see that disprove the current physics that we can see
Quantum foam is evidence that a multiverse exists
The multiverse would solve the problem of fine-tuning
Fifth argument: The Euthyphro dilemma
The moral argument is refuted by Euthyphro dilemma
Dr. Craig is such a moron that he has never heard of the Euthyphro dilemma ever before
This is found in the first and simplest of Plato’s dialogs
Why is Dr. Craig so stupid that he has not read this simple dialog ever before?
Evolution explains why humans evolve arbitrary customs and conventions that vary by time and place
Alternative moral theories: utilitarianism, social contract, etc. that don’t require God
Sixth argument: Mormonism undermines Dr. Craig’s three minimal facts about Jesus
Why is Dr. Craig so stupid and ignorant to persist in pushing such an ignorant, stupid argument?
Mormonism is a silly religion that is not historically well founded
Therefore, Jesus was not buried
Islam is a silly religion that is not historically grounded
Therefore, the tomb was not found empty
Scientology is a silly religion that is not historically grounded
Therefore, the eyewitnesses didn’t have post-mortem appearances
Eyewitness testimony is unreliable in some cases
Therefore, eyewitness testimony was unreliable in this case
Apparitions of Mary are bizarre
Therefore, the majority of historians are wrong to think that the disciples saw post-mortem appearances
Seventh argument: Deductive problem of evil
Evil and suffering are logically incompatible with an all good, all powerful God
Eight argument: God is not just to allow evil and suffering
God cannot make the evils of this life right in the afterlife
Dr. Craig’s first rebuttal
Dr. Rosenberg sketched the deductive argument from evil.
Dr. Rosenberg presupposes naturalism. Naturalism is a false theory of knowledge:
1. It’s too restrictive: There are truths that cannot be proved by natural science.
2. It’s self-refuting: no scientific proof for naturalism exists.
That’s why epistemological naturalism is considered false by most philosophers of science.
But more importantly than that: Epistemological naturalism does not imply metaphysical naturalism. (E.g. – W. Quine)
Dr. Rosenberg has to present arguments in favor of (metaphysical) naturalism, not just assume that (metaphysical) naturalism is true.
Dr. Craig presented eight arguments against metaphysical naturalism taken from Rosenberg’s own book:
1. The argument from the intentionality (aboutness) of mental states implies non-physical minds (dualism), which is incompatible with naturalism
2. The existence of meaning in language is incompatible with naturalism, Rosenberg even says that all the sentences in his own book are meaningless
3. The existence of truth is incompatible with naturalism
4. The argument from moral praise and blame is incompatible with naturalism
5. Libertarian freedom (free will) is incompatible with naturalism
6. Purpose is incompatible with naturalism
7. The enduring concept of self is incompatible with naturalism
8. The experience of first-person subjectivity (“I”) is incompatible with naturalism
Metaphysical naturalism is false: it is irrational and it contradicts our experience of ourselves.
And epistemological naturalism is compatible with theism.
Rebutting Dr. Rosenberg’s responses:
1. Contingency: no response
2. Cosmological: he mis-states the first premise to say every effect… when it is whatever begins to exist…, the origin of the universe was not from a vacuum, virtual particles come from a vacuum not nothing, there are interpretations of QM that are compatible with determinism. Rosenberg has to believe that the entire universe popped into being from non-being.
3. Mathematics: no response
4. Fine-tuning: the multiverse is refuted by empirical observations of the universe. Without fine-tuning, it’s not that we still have silicon to make life out of. It’s that we lose basic minimal things like chemical diversity, matter, stars, planets, etc. No life of any kind, not just no carbon-based life.
5. Intentionality: no response.
6. Moral argument: the answer to the dilemma is that you split the dilemma: God is the standard of good, and the commands flow from his unchanging moral nature. The commands are not arbitrary, and the standard is not external to God. Dr. Rosenberg is a nihilist and he cannot ground good and evil on his nihilistic view.
7. Resurrection: The Gospels are early eyewitness testimony. Mormonism and Islam have nothing to do with the minimal set of historical facts about Jesus agreed to by the majority of ancient historians across the ideological spectrum, general statements against eyewitnesses do not refute the specific eyewitness testimony in this case.
8. Religious experience: No response.
Dr. Rosenberg’s first rebuttal
I wrote a book and you should buy it, because it got me invited to this debate. Let me repeat the title a few times for you. Please buy it.
Dr. Craig is right, there are multiple interpretations of QM, not just the one I presented, including deterministic ones.
All the disturbing implications of naturalism that Dr. Craig stated follow from metaphysical naturalism, and metaphysical naturalism is true. (Note: he equates science with metaphysical naturalism)
Science proves that metaphysical naturalism is true, but I won’t say what specific scientific tests prove my philosophical assumption of metaphysical naturalism.
I’ll pretend that the Big Bang (science) doesn’t disprove naturalism, like Dr. Craig said. Again. (covers ears) La la la, there is no Big Bang.
We didn’t come here to debate epistemological naturalism and metaphysical naturalism.
Let me explain the problem of intentionality since I’m so smart and no one knows what it means.
There are many answers to this problem of intentionality.
My answer is that most scientists are naturalists, therefore naturalism is true, regardless of the argument from intentionality of mental states.
That’s how I would respond to one of the eight problems with naturalism that Dr. Craig raised. I won’t answer the other seven problems.
It is an argument from ignorance to argue that the applicability of mathematics to the universe requires a designer, because there are non-Euclidean geometries. Craig’s argument, which he gets from people like respected physicists like Eugene Wigner, is bizarre. It is bizarre, therefore I refute Eugene Wigner and all the other scholars who make that argument. It is bizarre! Bizarre!
Deductive problem of evil: there is no response to this argument, certainly not Alvin Plantinga’s free will defense. The deductive argument from evil has not been entirely abandoned at all! It’s not like arch-atheist J.L. Mackie himself admits that the deductive problem of evil doesn’t lead to a logical inconsistency between evil and God.
Dr. Craig has to tell me why God allows evil or God doesn’t exist.
It is offensive that Dr. Craig cannot tell me why God allows every evil and suffering that occurs.
He literally said this: “I will become a Christian if Dr. Craig can tell me why God allowed EVERY EVIL THAT OCCURRED IN THE LAST 3.5 BILLION YEARS”
Dr. Craig’s second rebuttal
We are not in a position to know why God allows specific instances of evil and suffering.
God cannot force people to freely do anything – freedom is not compatible with determinism. Freedom is a good, but freedom opens up the possibility of moral evil. You cannot have the good of free will without allowing people to choose to do morally evil things.
God can permit evil and suffering in order to bring more people into a relationship with him.
The atheist has to show that God could allow less evil and achieve more knowledge of God in order to say there is too much evil.
The purpose of life is not happiness, but knowledge of God.
Dr. Craig quotes agnostic Paul Draper (Purdue) and Peter Van Inwagen (Notre Dame) to state that the deductive problem of evil is dead because of free will and morally sufficient reasons for permitting evil.
1. Contingency: no response.
2. Cosmological: QM does not apply, because the universe came from nothing, not a vacuum, and QM only works in a vacuum.
3. Mathematics: He mentions alternatives like non-Euclidean geometry, but we have to explain the structure of THIS universe.
4. Fine-tuning: ???
5. Intentional states: intentional mental states proves that minds exist, which fits with theism better than it fits with atheism.
6. Moral argument: You need God to ground morality, and Dr. Rosenberg believes in morality. He needs God to ground objective moral values and duties.
7. Historical argument: He has to respond to the minimal facts supported by the consensus of ancient historians across the ideological spectrum.
8. The problems of naturalism: He says that you can’t have science without naturalism, but you can have science with EPISTEMOLOGICAL NATURALISM, and theists accept science and methodological naturalism. We don’t accept METAPHYSCIAL NATURALISM because of the eight problems Craig presented, like intentionality, first-person, persistence of self, etc. You can believe in both science and theism, by embracing epistemological naturalism, while rejecting methaphysical naturalism.
Dr. Rosenberg’s second rebuttal
Dr. Craig hasn’t answered many of my points, I won’t say which ones though.
Debates don’t work as a way of deciding what’s true, so we should overturn the entire criminal justice system.
The principle of sufficient reason is false because it is disconfirmed by quantum mechanics. And quantum mechanics (vacuum and virtual particles that exist for a short time) is similar to the origin of the universe (nothing and entire universe and 14 billion years).
We know that alpha particles come into being without cause all the time from a quantum vacuum for a tiny sub-second duration before going out of existence, so we can say that the entire physical universe came into being for 14 billion years from absolute nothing which is not a quantum vacuum.
Peter Van Inwagen is the best metaphysician working today, and he says that my deductive argument from evil is not decisive, it’s not a successful argument. (Why is he undermining his own problem of evil argument????!)
Dr. Craig invoked Plantinga’s free will defense to the deductive POE. Freedom allows us to do evil. God could have given us free will without evil and suffering. I won’t show how, but I’ll just assert it, because debates are such a bad forum for supplying evidence for my speculative assertions.
If you answer the question 3 + 5 as being 8, then you don’t have free will – you are biologically determined if you answer 8, because everyone answers 8, and that means everyone is biologically determined with no free will.
Why can’t God give us free will and then prevent us from making a free choice?
No scholars date the gospels earlier than 60-70 AD, especially not atheists like James Crossley who dates Mark to 40 AD. Therefore Jesus’ burial isn’t historical, like the majority of scholars across the broad spectrum of scholarship agree it is.
The original New Testament documents were written in Aramaic.
All New Testament scholars are orthodox Christians, like atheist Robert Funk for example.
Dr. Craig’s concluding speech
In order to sustain the deductive argument from evil, Dr. Rosenberg must show that God could create a world of free creatures with less evil.
Principle of Sufficient Reason: not using the general principle of sufficient reason, but a more modest version of this states that contingent things should have an explanation for their existence. And we know that the universe is a contingent.
The New Testament was not written in Aramaic, they were written in Greek. Dr. Rosenberg is wrong there too.
(Dr. Craig spends the rest of his concluding speech giving his testimony and urging people to investigate the New testament).
Dr. Rosenberg’s concluding speech
Some long-dead French guy named Laplace said that he has no need of that (God) hypothesis. He did not know about any of Dr. Craig’s arguments made in this debate tonight when he said that, though.
There is no need to explain how the universe began or how the universe is finely-tuned if you just assume metaphysical naturalism on faith.
The Easter Bunny, therefore atheism.
Most scientists are atheists, therefore atheism.
You can do a lot of science without God, just don’t look at the origin of the universe, the fine-tuning of the universe, or the other parts of science that Craig mentioned, as well as the origin of life, the Cambrian explosion, the habitability argument, and so on.
You can be a Christian, but good Christians should not use arguments and evidence.
Good Christians should be irrational and ignorant. Bad Christians look for arguments and evidence from science and history.
Good Christians should embrace the absurd. Bad Christians want to search for truth and use logic and evidence.
I just wanted to draw your attention to this 4 page essay by Joe Manzari, which is the best darn summary of the state of the art on the problems of evil and suffering I have seen. The problem of evil is an objection to the existence of God based on the presence of evil or suffering in the world. The arguments basically infer that if God is all-good and all-powerful, then there should not be any evil or suffering.
There are two kinds of problem of evil.
The Logical/Deductive Problem of Evil:
The first kind is called “the deductive problem of evil” or “the logical problem of evil”. An exampel of evil would be Saddam Hussein murdering some journalist who told the truth about him. This version of the problem of evil tries to introduce a logical contradiction between the attributes of God and the presence of evil, like this:
(1) God exists.
(2) God is omnipotent.
(3) God is omniscient.
(4) God is omni-benevolent.
(5) Evil exists.
(6) A good being always eliminates evil as far as it can.
(7) There are no limits to what an omnipotent being can do.
In order to avoid a contradiction, we need to explain how there could still be evil, since the conclusion of this argument is that there should not be any evil!So how are we going to get out of this mess? The solution is to attack premises 6 and 7.
Premise 6 is false because in order to eliminate human evil, you would have to eliminate free will. But eliminating free will is worse than allowing it, because good things like love are impossible without free will.
It is in response to this proposition that the Free Will Theodicy of G. W. Leibniz applies. God, valuing man’s freedom, decided to provide him with a will that was free to choose good over evil, rather than constraining his will, allowing him to choose only good.
Premise 7 is false because there are limits on what an omnipotent being can do. God cannot perform contradictory things, because contradictory things are impossible. God cannot make a married bachelor. Similarly, God cannot force free creatures to do his will.
In the same manner that God cannot create a square circle, he cannot make someone freely choose to do something. Thus, if God grants people genuine freedom, then it is impossible for him to determine what they will do. All that God can do is create the circumstances in which a person can make free choices and then stand back and let them make the choices.
One last point. In order to solve the problem of natural evil for this argument, you can point out that free will requires predictable and regular natural laws in order to make free will meaningful. Natural laws mean that individuals can predict what will happen when they act, allowing for moral responsibility. More on that next time.
Inductive/Probabilistic Problem of Evil
There is a second version of the problem of evil, though, which is more dangerous than the first. This is the one you see being argued in debates, whereas the first version is not used because it has been defused as seen above. Here is the second one:
(1) If God exists, gratuitous evil does not exist.
(2) Gratuitous evil exists.
(3) Therefore, God does not exist.
This argument tries to argue that while God may have some reason for allowing free will, there are other evils in the world that are not the result of human action that God has no reason for permitting. Theists usually like to argue that God has morally-sufficient reasons for allowing some evil in the world, in order for the character of humans to develop through suffering and endurance. But what about gratuitous evil, which doesn’t have any point?
Consider the case of a fawn running in the forest, who falls and breaks his leg. Ouch! Then a forest fire starts and the poor fawn suffocates to death in the smoke. Why would God allow this poor small animal suffer like that? And notice that there is no morally sufficient reason for allowing it, because no human knows about this and so no human’s character or relationship with God is impacted by it.
The solution to this problem is to deny premise 2. (You can also deny 1 if you want). The problem with premise 2 is that the atheist is claiming to know that some instance of evil really is gratuitous. But since they are making the claim to know, they have to be able to show that God’s permission of that evil achieves nothing. But how do they know 2 is true?
The problem with 2 is that the atheist is not in a position to know that the permission of some evil X really doesn’t achieve anything. This is because the atheist cannot look forward into the future, or see into other places, in order to know for certain that there is no morally sufficient reason for allowing God’s allowing evil X to occur. But since the atheist argues based on premise 2, he must be able to show that premise 2 is more probable than not.
Manzari’s article also argues why apparently gratuitous evil is less problematic for Christians in particular, because of certain Christian doctrines. He lists four doctrines that make the apparently gratuitous evil that we observe more compatible with an all-good, all-powerful God.
The chief purpose of life is not happiness, but the knowledge of God.
Some of the things that we experience may wreck our feelings of contentment, but we need to remember that God may be permitting those troubles in order to remind us not to get too comfortable with life on earth, and to think ahead to the after-life. And remember, even Jesus learned endurance through suffering. His suffering was not pointless and neither is ours.
Mankind is in a state of rebellion against God and God’s purposes.
We humans seem to be on a dead run away from God, trying to keep our autonomy by knowing as little about him as possible. Part of knowing God is knowing what he designed us to do – to love him and to love others. And so, the less we know about God, the more we stray from his design for our lives.
God’s purpose is not restricted to this life but spills over beyond the grave into eternity.
Sometimes it seems as if our sufferings really are catastrophic, but when you realize that you are offered eternal life without any suffering after you die, the sufferings of this life are a lot less upsetting than they would be if this life was all we had.
The knowledge of God is an incommensurable good.
This one is the biggest for me. Knowing God and knowing his actual character by studying the historical Jesus is a wonderful counterbalance for all the problems and sufferings of this life. A little bit of historical study reveals that Jesus was not spared the worst kind of suffering in his life, making it is a lot easier for us to bear with whatever God allows us to face.
In section 3, Manzari shows how you can also argue against this version of the problem by supplying evidence for God, such as from the big bang, the fine-tuning, the origin of life, the origin of free will, the origin of the first living organism, the origin of the mind, the sudden emergence of phyla in the fossil record, molecular machines, irreducible complexity, the resurrection miracle, and the objective morality argument.
The argument goes like this:
(1) If God exists, gratuitous evil does not exist.
(2) God exists.
(3) Therefore, gratuitous evil does not exist.
Just support 2 with some evidence, and you win, especially when they can’t support their claim to know that gratuitous evil exists.
The Argument for God from Evil
In the paper, Manzari actually makes an argument for God from evil. That’s right. Far from disproving God, the presence of evil (a departure from the way things out to be), actually affirms God’s existence. How?
(1) If God does not exist, then objective moral values do not exist.
(2) Evil exists.
(3) Therefore, objective moral values do exist.
(4) Therefore, God exists.
That’s right. If evil exists in any sense such that it is not a personal or cultural preference, then objective morality exists. If objective morality exists, then there is an objective moral lawgiver. Game over. If the atheist backtracks and says that the existence of evil is just his opinion or his cultural preference, then this standard does not apply to God, and you win again. Game over again.
So, although the problems of evil look pretty tough, they are actually easy. The toughest part of evil and suffering is the emotional problem. I could tell you stories about what I’ve been through… but then, that’s why the arguments matter. You can hold your position under tremendous fire when you have the arguments and evidence to ground you.
The video shows the speakers and powerpoint slides of their arguments. Austin Dacey is one of the top atheist debaters, and I would put him second to Peter Millican alone, with Walter Sinnott-Armstrong in third place. This is the debate to show people who are new to apologetics. The debate with Peter Millican is better for advanced students, and that’s no surprise since he teaches at Oxford University and is familiar with all of Dr. Craig’s work. The Craig-Dacey debate is the one that I give to my co-workers.
Dr. Dacey’s 5 arguments below are all good arguments that you find in the academic literature. He is also an effective and engaging speaker, This is a great debate to watch!
SUMMARY of the opening speeches:
Dr. Craig’s opening statement:
Dr. Craig will present six reasons why God exists:
(Contingency argument) God is the best explanation of why something exists rather than nothing
(Cosmological argument) God’s existence is implied by the origin of the universe
(Fine-tuning argument) The fine-tuning of the universe for intelligent life points to a designer of the cosmos
(Moral argument) God is the best explanation for the existence of objective moral values and objective moral duties
(Miracles argument) The historical facts surrounding the life, death and resurrection of Jesus
(Religious experience) God’s existence is directly knowable even apart from arguments
Dr. Dacey’s opening argument:
There are two ways to disprove God’s existence, by showing that the concept of God is self-contradictory, or by showing that certain facts about ourselves and the world are incompatible with what we would expect to be true if God did exist. Dr. Dacey will focus on the second kind of argument.
The hiddenness of God
The success of science in explaining nature without needing a supernatural agency
The dependence of mind on physical processes in the brain
The existence of gratuitous / pointless evil and suffering
One final point:
One thing that I have to point out is that Dr. Dacey quotes Brian Greene during the debate to counter Dr. Craig’s cosmological argument. Dr. Craig could not respond because he can’t see the context of the quote. However, Dr. Craig had a rematch with Dr. Dacey where was able to read the context of the quote and defuse Dr. Dacey’s objection. This is what he wrote in his August 2005 newsletter after the re-match:
The following week, I was off an another three-day trip, this time to California State University at Fresno. As part of a week of campus outreach the Veritas Forum scheduled a debate on the existence of God between me and Austin Dacey, whom I had debated last spring at Purdue University. In preparation for the rematch I adopted two strategies: (1) Since Dacey had come to the Purdue debate with prepared speeches, I decided to throw him for a loop by offering a different set of arguments for God, so that his canned objections wouldn’t apply. I chose to focus on the cosmological argument, giving four separate arguments for the beginning of the universe, and on the evidence for Jesus’ resurrection. (2) I reviewed our previous debate carefully, preparing critiques of his five atheistic arguments. In the process I found that he had seriously misunderstood or misrepresented a statement by a scientist on the Big Bang; so I brought along the book itself in case Dacey quoted this source again. I figured he might change his arguments just as I was doing; but I wanted to be ready in case he used his old arguments again.
[…]The auditorium was packed that night for the debate, and I later learned that there were overflow rooms, too. To my surprise Dr. Dacey gave the very same case he had presented at Purdue; so he really got clobbered on those arguments. Because he wasn’t prepared for my new arguments, he didn’t even respond to two of my arguments for the beginning of the universe, though he did a credible job responding to the others. I was pleased when he attacked the Big Bang by quoting the same scientist as before, because I then held up the book, specified the page number, and proceeded to quote the context to show what the scientist really meant.
Have you ever heard someone say that if God existed, he would give us more evidence? This is called the “hiddenness of God” argument. It’s also known as the argument from “rational non-belief”.
Basically the argument is something like this:
God is all powerful
God is all loving
God wants all people to know about him
Some people don’t know about him
Therefore, there is no God.
In this argument, the atheist is saying that he’s looked for God real hard and that if God were there, he should have found him by now. After all, God can do anything he wants that’s logically possible, and he wants us to know that he exists. To defeat the argument we need to find a possible explanation of why God would want to remain hidden when our eternal destination depends on our knowledge of his existence.
What reason could God have for remaining hidden?
Dr. Michael Murray, a brilliant professor of philosophy at Franklin & Marshall College, has found a reason for God to remain hidden.
He argues that if God reveals himself too much to people, he takes away our freedom to make morally-significant decisions, including responding to his self-revelation to us. Murray argues that God stays somewhat hidden, so that he gives people space to either 1) respond to God, or 2) avoid God so we can keep our autonomy from him. God places a higher value on people having the free will to respond to him, and if he shows too much of himself he takes away their free choice to respond to him, because once he is too overt about his existence, people will just feel obligated to belief in him in order to avoid being punished.
But believing in God just to avoid punishment is NOT what God wants for us. If it is too obvious to us that God exists and that he really will judge us, then people will respond to him and behave morally out of self-preservation. But God wants us to respond to him out of interest in him, just like we might try to get to know someone we admire. God has to dial down the immediacy of the threat of judgment, and the probability that the threat is actual. That leaves it up to us to respond to God’s veiled revelation of himself to us, in nature and in Scripture.
(Note: I think that we don’t seek God on our own, and that he must take the initiative to reach out to us and draw us to him. But I do think that we are free to resist his revelation, at which point God stops himself short of coercing our will. We are therefore responsible for our own fate).
The atheist’s argument is a logical/deductive argument. It aims to show that there is a contradiction between God’s will for us and his hiding from us. In order to derive a contradiction, God MUST NOT have any possible reason to remain hidden. If he has a reason for remaining hidden that is consistent with his goodness, then the argument will not go through.
When Murray offers a possible reason for God to remain hidden in order to allow people to freely respond to him, then the argument is defeated. God wants people to respond to him freely so that there is a genuine love relationship – not coercion by overt threat of damnation. To rescue the argument, the atheist has to be able to prove that God could provide more evidence of his existence without interfering with the free choice of his creatures to reject him.
Murray has defended the argument in works published by prestigious academic presses such as Cambridge University Press, (ISBN: 0521006104, 2001) and Routledge (ISBN: 0415380383, 2007).