Wintery Knight

…integrating Christian faith and knowledge in the public square

Paul Copan explains some responses to postmodernism

Four articles from Paul Copan over at the UK site “BeThinking”. Each article responds to a different slogan that you might hear if you’re dealing with non-Christians on the street.

“That’s just your interpretation!”

Some of his possible responses:

  • Gently ask, ‘Do you mean that your interpretation should be preferred over mine? If so, I’d like to know why you have chosen your interpretation over mine. You must have a good reason.’
  • Remind your friend that you are willing to give reasons for your position and that you are not simply taking a particular viewpoint arbitrarily.
  • Try to discern if people toss out this slogan because they don’t like your interpretation. Remind them that there are many truths we have to accept even if we don’t like them.
  • ‘There are no facts, only interpretations’ is a statement that is presented as a fact. If it is just an interpretation, then there is no reason to take it seriously.

More responses are here.

“You Christians are intolerant!”

Some of his possible responses:

  • If you say that the Christian view is bad because it is exclusive, then you are also at that exact moment doing the very thing that you are saying is bad. You have to be exclusive to say that something is bad, since you exclude it from being good by calling it bad.
  • There is a difference, a clear difference between tolerance and truth. They are often confused. We should hold to what we believe with integrity but also support the rights of others to disagree with our viewpoint.
  • Sincerely believing something doesn’t make it true. You can be sincere, but sincerely wrong. If I get onto a plane and sincerely believe that it won’t crash then it does, then my sincerity is quite hopeless. It won’t change the facts. Our beliefs, regardless of how deeply they are held, have no effect on reality.

More responses are here.

“That’s true for you, but not for me!”

Some of his possible responses:

  • If my belief is only true for me, then why isn’t your belief only true for you? Aren’t you saying you want me to believe the same thing you do?
  • You say that no belief is true for everyone, but you want everyone to believe what you do.
  • You’re making universal claims that relativism is true and absolutism is false. You can’t in the same breath say, ‘Nothing is universally true’ and ‘My view is universally true.’ Relativism falsifies itself. It claims there is one position that is true – relativism!

More responses are here.

“If you were born in India, you’d be a Hindu!”

Some of his possible responses:

  • Just because there are many different religious answers and systems doesn’t automatically mean pluralism is correct.
  • If we are culturally conditioned regarding our religious beliefs, then why should the religious pluralist think his view is less arbitrary or conditioned than the exclusivist’s?
  • If the Christian needs to justify Christianity’s claims, the pluralist’s views need just as much substantiation.

More responses are here.

And a bonus: “How do you know you’re not wrong?“.

Filed under: Polemics, , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

American Physical Society appoints panel to re-evaluate global warming predictions

From Investors Business Daily.

Excerpt:

Climate change “deniers,” as global warm-mongers call those who think empirical evidence is more reliable than computer models, may soon count among their number a 50,000-strong body of physicists.

At the risk of being accused of embracing what alarmists call the flat-earth view of climate change, the American Physical Society has appointed a balanced, six-person committee to review its stance on so-called climate change that includes three distinguished skeptics: Judith Curry, John Christy and Richard Lindzen. Their credentials are impressive.

Christy is director of the Earth System Science Center at the University of Alabama, Huntsville, and was a lead author of the 2001 report by the Intergovernmental Panel on Climate Change.

Curry is a professor and chairwoman of the School of Earth & Atmospheric Sciences at the Georgia Institute of Technology.

Lindzen, an Alfred P. Sloan professor of meteorology at MIT from 1983 to 2013, is currently a distinguished senior fellow in the Center for the Study of Science at the Cato Institute.

A question the American Physical Society panel will address is one we ask repeatedly: Why wasn’t the current global temperature stasis, with no discernible change in the past 15 years, not predicted by any of the climate models used by the IPCC, part of the United Nations?

The APS announcement lists among its questions to be answered: “How long must the stasis persist before there would be a firm declaration of a problem with the models?”

In a nod to the likelihood that nature, not man, calls the shots, another APS audit question asks the panel: “What do you see as the likelihood of solar influences beyond TSI (total solar irradiance)? Is it coincidence that the stasis has occurred during the weakest solar cycle (i.e., sunspot activity) in about a century?”

The other three American Physical Society members, reports Quadrant Online, maintain that climate change is real, disaster is imminent and man is at fault. They are long-time IPCC stalwart Ben Santer (who in 1996 drafted, in suspicious circumstances, the original IPCC mantra about a “discernible” influence of man-made CO2 on climate), IPCC lead author and modeler William Collins, and atmospheric physicist Isaac Held.

The APS, to its credit, is addressing the chasm between computer models that cannot even predict the past and actual observations suggesting that warming is on hold and largely influenced by natural factors.

If I were picking three people to represent the skeptical side, I would have picked the three they chose, with Tim Ball, Roy Spencer and Fred Singer as my alternates. I’ve always believed that people who go into physics are far more driven by the data than in other areas of science, especially evolutionary biology and paleontology. After all, these are the same guys that went along with the Big Bang cosmology that ruined the eternal universe that was required by the religion of naturalism. But they didn’t care, and now a cosmology that repudiates naturalism is dominant. So, once again, the physics researchers are leading the way out of a quagmire of blind faith.

Filed under: News, , , , , , , , ,

A Harvard University student explains how evidence changed her mind about God

Here’s a must-read article  about the effectiveness of apologetics on college campuses in Christianity Today. (H/T Sanjay M.)

Excerpt:

I don’t know when I first became a skeptic. It must have been around age 4, when my mother found me arguing with another child at a birthday party: “But how do you know what the Bible says is true?” By age 11, my atheism was so widely known in my middle school that a Christian boy threatened to come to my house and “shoot all the atheists.” My Christian friends in high school avoided talking to me about religion because they anticipated that I would tear down their poorly constructed arguments. And I did.

As I set off in 2008 to begin my freshman year studying government at Harvard (whose motto is Veritas, “Truth”), I could never have expected the change that awaited me.

It was a brisk November when I met John Joseph Porter. Our conversations initially revolved around conservative politics, but soon gravitated toward religion. He wrote an essay for the Ichthus, Harvard’s Christian journal, defending God’s existence. I critiqued it. On campus, we’d argue into the wee hours; when apart, we’d take our arguments to e-mail. Never before had I met a Christian who could respond to my most basic philosophical questions: How does one understand the Bible’s contradictions? Could an omnipotent God make a stone he could not lift? What about the Euthyphro dilemma: Is something good because God declared it so, or does God merely identify the good? To someone like me, with no Christian background, resorting to an answer like “It takes faith” could only be intellectual cowardice. Joseph didn’t do that.

And he did something else: He prodded me on how inconsistent I was as an atheist who nonetheless believed in right and wrong as objective, universal categories. Defenseless, I decided to take a seminar on meta-ethics. After all, atheists had been developing ethical systems for 200-some years. In what I now see as providential, my atheist professor assigned a paper by C. S. Lewis that resolved the Euthyphro dilemma, declaring, “God is not merely good, but goodness; goodness is not merely divine, but God.”

Joseph also pushed me on the origins of the universe. I had always believed in the Big Bang. But I was blissfully unaware that the man who first proposed it, Georges Lemaître, was a Catholic priest. And I’d happily ignored the rabbit trail of a problem of what caused the Big Bang, and what caused that cause, and so on.

By Valentine’s Day, I began to believe in God. There was no intellectual shame in being a deist, after all, as I joined the respectable ranks of Thomas Jefferson and other Founding Fathers.

I wouldn’t stay a deist for long. A Catholic friend gave me J. Budziszewski’s book Ask Me Anything, which included the Christian teaching that “love is a commitment of the will to the true good of the other person.” This theme—of love as sacrifice for true good—struck me. The Cross no longer seemed a grotesque symbol of divine sadism, but a remarkable act of love. And Christianity began to look less strangely mythical and more cosmically beautiful.

Now, I’m going to get into a lot of trouble for saying this, but I think that if you are a Christian and you are in a secular university, then you really need to have put in the effort to study the areas of science, history and philosophy that are relevant to the Christian faith. This is regardless of your personal abilities or field of study. We must all make an effort regardless of how comfortable we are with things that are hard for us to learn.

Granted, most atheists are not interested in truth, because they tend to jettison truth whenever it conflicts with their personal autonomy – their desire to seek pleasure apart from moral constraints. But there is another kind of atheist. This kind of atheist is honest, open-minded, and they just have never encountered any good reasons or evidence to think that God exists and that Jesus is anything other than a man. There are a lot of atheists like that who are just waiting to hear some decent evidence. Our job is to prepare for them and then engage them, if they are willing to be engaged.

I think that definition of love she cited – self-sacrifice for the true good of another person – is important. I don’t think that ordinary Christians like you or me spends time on apologetics because we “like” it. I know lots of Christians who are in tough, expensive academic programs trying to get the skills they need to defend truth in areas that matter. They do this because they know that there are people out there who are interested in truth, and who are willing to re-prioritize their lives if the truth is made clear to them. We need to be willing to serve God by doing hard things that work.

Filed under: Commentary, , , , , , , , , , , , , , , , , , , ,

J. Warner Wallace: why didn’t Jesus reveal scientific facts to prove his divinity?

I was listening to J. Warner Wallace’s latest podcast and he mentioned this Cold Case Christianity post because it is getting a lot of attention.

Excerpt:

Last Wednesday I had the opportunity to defend the reliability of the New Testament Gospels to the students of San Jose State UniversityJane Pantig (the director of the local Ratio Christi chapter) invited me, and I was delighted to come. I’ve been working with Ratio Christi across the country to defend the Christian worldview on college campuses. If you aren’t acquainted with the work of this growing apologetics movement, you really ought to familiarize yourself with Ratio Christi and find a way to support their efforts. At the end of my presentation, during the question and answer period, a polite young skeptic asked why Jesus didn’t reveal scientific facts in an effort to demonstrate His Deity. Why didn’t Jesus describe something well beyond the scope and knowledge of His contemporaries as a prophetic proof? He could easily have described the role of DNA, the proper organization of the Solar System, or the biological complexity of cellular structures.  The questioner believed this sort of knowledge would have been persuasive to him as a 21st Century skeptic, and without it, he remained unconvinced.

I thought this was a great question, and one I often receive but seldom talk about on the podcast or here on the blog. There are a number of problems with this expectation of superior anachronistic scientific wisdom…

Here’s one of the problems that he mentioned in the post (there are three):

The Nature of the Ancient Audience

The context of Jesus’ ministry and message were defined by the nature (and limitations) of this ancient audience. Sometimes it’s easy for us to approach the gospels from our 21st Century perspective (bringing our desires, needs and expectations to the text), rather than examining them from the perspective of the first hearers and readers. In order to illustrate this point, imagine yourself as Jesus. You’ve got three years to demonstrate your Divinity to those you live with in the 1st Century. Think about what approach you might take. You could reveal yet unknown scientific facts to your audience, but would this accomplish your goal? If you describe the role of DNA or the anatomy of the solar system, how would your 1st Century audience confirm your statements? Surely claims of this nature would be unimpressive to a world without the ability to assess their veracity. In fact, any combination of such claims with other demonstrations of Deity would only serve to dilute the power of your message. There are ways you could establish your Deity in front of such a 1st Century audience, but obscure, esoteric claims are perhaps the least effective approach.

What do you think? Do you think that Jesus should have explained scientific things? Would that work better than what he actually did?

One of the things that this post made me think of is the use of sledgehammer apologetics by Jesus. I know a lot of people who really resent the idea of apologetics, and want us to just read the Bible to people and hope they are magically convinced by just hearing Scripture. But Jesus was not willing to do that. He didn’t just express opinions or give moral teachings or recite poetry. He was in the business of making his case to people, and for evidence he used miracles.

The Sign of Jonah

Professor Clay Jones of Biola University makes the case that the use of evidence when preaching the gospel was standard operating procedure in the early church.

Intro:

In 1993 I started working for Simon Greenleaf University (now Trinity Law School) which offered an M.A. in Christian apologetics (Craig Hazen was the director). Much of my job was to promote the school and although I had studied Christian apologetics since my sophomore year in high school, I decided I needed to see whether an apologetic witness had strong Biblical precedence.

It does.

As I poured through the Scripture I found that Jesus and the apostles preached the resurrection of Christ as the sign of the truth of Christianity.

What follows are some of the passages which support the resurrection witness.

Here is my favorite verse from his massive list list of verses in favor of the evidential approach to Christian apologetics:

Mat. 12:39-40: A wicked and adulterous generation asks for a miraculous sign! But none will be given it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth.

Jesus is saying that the resurrection was deliberately given as a sign to unbelievers to convince them. (“The Sign of Jonah” = the resurrection)

The healing of the paralytic

Consider this article from apologist Greg Koukl of Stand to Reason.

Koukl cites three Biblical examples to support the idea that faith is not blind leap-of-faith wishing, but is based on evidence.

Here’s number two:

[I]n Mark 2 you see Jesus preaching in a house, and you know the story where they take the roof off and let the paralytic down through the roof. Jesus said, “Your sins are forgiven.” And people get bugged because how can anyone forgive sins but God alone?Jesus understood what they were thinking and He said this: What’s harder to say, your sins are forgiven, or to rise, take up your pallet and go home?Now, I’ll tell you what would be harder for me to say : Arise, take up your pallet and go home. I can walk into any Bible study and say your sins are forgiven and nobody is going to know if I know what I am talking about or not. But if I lay hands on somebody in a wheelchair and I say, Take up your wheelchair and go home, and they sit there, I look pretty dumb because everyone knows nothing happened.But Jesus adds this. He says, “In order that you may know that the Son of Man has the power and authority to forgive sins, I say to you, arise, take up your pallet and go home.” And he got up and he got out. Notice the phrase “In order that you may know”.

So, I see that God uses nature and miracles to persuade, which can be assessed using scientific (e.g. – fine-tuning) and historical methods (minimal facts case for the resurrection). I think if Jesus had explained DNA and the Big Bang to the first century people, that would not have worked as well as the kinds of things he actually did.

I really want you guys to look through the Bible and see Jesus’ approach to convincing people. You should read the gospel of John to see how Jesus uses miracles to get people to believe that he was who he said he was. This is was his whole modus operandi. Today, none of us can do miracles on demand to convince people – at least I can’t. But that’s why we can use the evidence from science for miracles in nature, like the cosmic fine-tuning and the origin of biological information. And the resurrection is still a good historical argument to make, as well.

I’m going to be summarizing the podcast where Wallace mentioned this question in my 6 PM post, and I urge you to listen to it with my summary at hand. When he was talking about this question, his response made me laugh out loud at what people would think if Jesus had started explaining the fine-tuning argument or the Cambrian explosion. He’s very reserved in this post, but in the podcast he is pretty funny when he role-plays how the first-century people would respond.

Filed under: Commentary, , , , , , , , , , , , ,

The long war: a history of the conflict between religion and science

Let’s start with an example of a famous battle in the long war between science and religion.

Canadian science writer Denyse O’Leary writes about the history of cosmology at Evolution News.

Excerpt:

What help has materialism been in understanding the universe’s beginnings?

Many in cosmology have never made any secret of their dislike of the Big Bang, the generally accepted start to our universe first suggested by Belgian priest Georges Lemaître (1894-1966).

On the face of it, that is odd. The theory accounts well enough for the evidence. Nothing ever completely accounts for all the evidence, of course, because evidence is always changing a bit. But the Big Bang has enabled accurate prediction.

In which case, its hostile reception might surprise you. British astronomer Fred Hoyle (1915-2001) gave the theory its name in one of his papers — as a joke. Another noted astronomer, Arthur Eddington (1882-1944), exclaimed in 1933, “I feel almost an indignation that anyone should believe in it — except myself.” Why? Because “The beginning seems to present insuperable difficulties unless we agree to look on it as frankly supernatural.”

One team of astrophysicists (1973) opined that it “involves a certain metaphysical aspect which may be either appealing or revolting.” Robert Jastrow (1925-2008), head of NASA’s Goddard Institute for Space Studies, initially remarked, “On both scientific and philosophical grounds, the concept of an eternal Universe seems more acceptable than the concept of a transient Universe that springs into being suddenly, and then fades slowly into darkness.” And Templeton Prize winner (2011) Martin Rees recalls his mentor Dennis Sciama’s dogged commitment to an eternal universe, no-Big Bang model:

For him, as for its inventors, it had a deep philosophical appeal — the universe existed, from everlasting to everlasting, in a uniquely self-consistent state. When conflicting evidence emerged, Sciama therefore sought a loophole (even an unlikely seeming one) rather as a defense lawyer clutches at any argument to rebut the prosecution case.

Evidence forced theorists to abandon their preferred eternal-universe model. From the mid 1940s, Hoyle attempted to disprove the theory he named. Until 1964, when his preferred theory, the Steady State, lost an evidence test.

Here is a a quick summary of some of the experimental evidence that emerged in the last few decades that caused naturalists to abandon the eternal universe that they loved so much when they were younger.

The importance of having a narrative

Now I want to make a very, very important point about Christianity and the progress of science. And that point is that it is very important that Christians present the evidence in exactly the way that Denyse presented it in that article – in its historical context, featuring the conflict between naturalists and the experimental evidence.

All Christians should be familiar with the following basic pieces of evidence which fit the war between science and naturalism narrative:

  1. The origin of the universe
  2. The cosmic fine-tuning
  3. The origin of life (biological information)
  4. The sudden origin of the Cambrian phyla
  5. The habitability/observability correlation

When you talk about these evidences as a Christian theist to non-Christians, you have to have cultivated a genuine interest in reconciling your beliefs with science. You have to accept that there are two books that reveal God’s character and attributes. The book of nature, and the book of Scripture. And you need to be flexible about getting these two books to fit together. The book of nature gives us natural theology (see Romans 1). It tells us that God is Creator and Designer. The book of Scripture tells us that God stepped into history as a man to save us by taking the punishment for our headlong rush away from God, which the Bible calls sin. Science is one way that humans can recover some of basic knowledge about God. Knowledge that is only possible because God created and designed the universe (and us) in such a way that we are capable of making discoveries, and that the universe is capable of being explored and understood.

It’s very important to present these five basic evidences to non-Christians in the historical context. And here is the story you must tell: “In the beginning, there was the naturalism, and the naturalism tried to argue from ignorance that God was not Creator and God was not Designer. And then came the science, and now people have to give up their naturalism in order to not be crazy and irrational”. That’s the narrative you use when talking to non-Christians about science.

In the beginning was the naturalism:

  1. In pre-scientific times, atheists maintained that the universe was eternal
  2. In pre-scientific times, atheists maintained that a life-permitting universe was as likely as a life-prohibiting universe
  3. In pre-scientific times, atheists maintained that the cell was a simple blob of jello that could spontaneously emerge in some warm pond
  4. In pre-scientific times, atheists maintained that the sudden origin of the Cambrian phyla would be explained by subsequent fossil discoveries
  5. In pre-scientific times, atheists maintained that there was nothing special about our galaxy, solar system, planet or moon

But then science progressed by doing experiments and making observations:

  1. Scientists discovered redshift and the cosmic microwave background radiation and more!
  2. Scientists discovered the fine-tuning of gravity and of the cosmological constant and more!
  3. Scientists discovered protein sequencing and exposed the myth of “junk DNA” and more!
  4. Scientists discovered an even shorter Cambrian explosion period and the absence of precursor fossils and more!
  5. Scientists discovered galactic habitable zones and circumstellar habitable zones and more!

And now rational people – people who want to have true beliefs about reality – need to abandon a false religion (naturalism).

Now naturally, science is in a state of flux and things change. But you have to look at the trend of discoveries, and those trends are clearly going against naturalism, and in favor of Christian theism. No one is arguing for a deductive proof here, we are simply looking at the evidence we have today and proportioning our belief to the concrete evidence we have today. People who are guided by reason should not seek to construct a worldview by leveraging speculations about future discoveries and mere possibilities. We should instead believe what is more probable than not. That’s what a rational seeker of truth ought to do. Proportion belief to probabilities based on current, concrete knowledge.

It is very important that Christians keep abreast of the progress of science, and give proper respect to science when forming our worldviews, and keep in mind what is really going on with atheism. There is a lot of loud worshiping of science by people like Dawkins and Atkins and Krauss, but if you dig into things a little, you’ll find that they are actually filled with rage and enmity against what science has revealed about nature. And not just in one area, but in many, many areas.

Atheism, as a worldview, is not rooted in an honest assessment about what science tells us about reality. Atheism is rooted in a religion: naturalism. And the troubling thing we learn from looking at the history of science is that this religion of naturalism is insulated from correction from the progress of science. Nothing that science reveals about nature seems to be able to put a dent in the religion of naturalism, at least for most atheists. Their belief in naturalism is so strong that it repels all scientific evidence that falsifies it. Atheists simply don’t let science inform and correct their worldview.

It falls to us Christian theists, then, to hold them accountable for their abuse and misrepresentation of science. And that means telling the story of the progress of science accurately, and accurately calling out the religion of naturalism for what it is – a religion rooted in blind faith and ignorance that has been repeatedly and convincingly falsified by the progress of science in the modern era.

Positive arguments for Christian theism

Filed under: Mentoring, , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Wintery Tweets

Error: Twitter did not respond. Please wait a few minutes and refresh this page.

Click to see recent visitors

  Visitors Online Now

Page views since 1/30/09

  • 4,226,367 hits

Enter your email address to follow this blog and receive notifications of new posts by email.

Join 1,969 other followers

Archives

Follow

Get every new post delivered to your Inbox.

Join 1,969 other followers

%d bloggers like this: