Wintery Knight

…integrating Christian faith and knowledge in the public square

William Lane Craig explains the moral argument to Georgia Tech students and faculty

This video has 3 parts, as well as questions and answers in individual clips.

For those who cannot watch the video, you can grab the MP3 file of the lecture, or read this essay by Dr. Craig which covers exactly the same ground as the video. The essay is for Christians already familiar with basic apologetics.

Part 1 of 3:

Part 2 of 3:

Part 2 of 3:

If you want to show this lecture and Q&A to your apologetics group, you can find the DVD here.

You can also read a debate transcript where Dr. Craig puts his ideas to the test, against Dr. Richard Taylor.

Filed under: Videos, , , , , , , , , , , , , , , , ,

William Lane Craig lectures on the moral argument at Georgia Tech

This video has 3 parts, as well as questions and answers in individual clips.

For those who cannot watch the video, you can grab the MP3 file of the lecture, or read this essay by Dr. Craig which covers exactly the same ground as the video.

Part 1 of 3:

Part 2 of 3:

Part 2 of 3:

If you want to show this lecture and Q&A to your apologetics group, you can find the DVD here.

You can also read a debate transcript where Dr. Craig puts his ideas to the test, against Dr. Richard Taylor.

Filed under: Videos, , , , , , , , , , , , , , , , ,

New study: religious communities have lower rates of crime

From the radically leftist Huffington Post, of all places.


As a crime stopper, faith may be particularly effective in setting moral norms, building social ties and investing communities with a sense of meaning and purpose, counteracting the “moral cynicism” and individualism that can foster criminal behavior, researchers Ulmer and Casey Harris of the University of Arkansas note in the latest issue of The Sociological Quarterly.

Ulmer and Harris explored “Race and the Religious Contexts of Violence” in their study. They analyzed data from the U.S. Census, the Religious Congregations and Membership Study and crime reports from nearly 200 counties in New York California and Texas. All of the counties had substantial numbers of black, white and Latino residents.

What they found was not only evidence that religion may exert a protective influence discouraging violent crime, but that there are also racial-ethnic differences in the role of faith communities.

Consider these findings:

• Black and white violence decreased significantly as the percentage rose of county residents who belonged to congregations or were regular attenders.
• Black and Latino violence was lower in communities where residents belonged to similar types of religious institutions, indicating faith groups from similar traditions were able to exert greater influence on community values when they had a significant presence.
• Religious homogeneity was not associated with overall rates of white violence, but further breakdowns showed communities with larger percentages of evangelicals had lower rates of white violence. Latino violence was significantly reduced in communities with large numbers of active Catholics.
• Black violence dipped dramatically in counties with high levels of poverty, unemployment and low levels of education where large percentages of residents were active in congregations. This is a key finding, as communities with severe social and economic disadvantages are more likely to have high violent crime rates.

The findings suggest that religious groups have the ability to cultivate moral attitudes “that counteract the code of the streets,” Ulmer says.

The post also includes results from another study, this one featuring over 15,000 people between the ages of 18 and 28:

Baylor researchers Sung Joon Jang and Aaron Franzen analyzed data from the National Longitudinal Study of Adolescent Health to examine differences in crime rates among young adults in four categories:

• Religious and spiritual.
• Spiritual but not religious.
• Religious but not spiritual
• Neither religious nor spiritual.

Individuals who identified themselves as “religious” were less likely to be offenders.

However, individuals who were “spiritual but not religious” were more prone to commit violent crime than their “religious and spiritual” counterparts and more likely to commit property crime than emerging adults who were “religious” or “neither religious nor spiritual.”

“Is being ‘spiritual’ enough to reduce criminal propensity without also being religious? Our study suggests the answer is no – at least during emerging adulthood,” Jang and Franzen write in a recent issue of the journal Criminology.

What both studies also suggest is that the role of religion should be considered as communities address issues of violent crime.

Communities lose out when they marginalize or trivialize the potential pro-social influences of religion, Jang says.

“And one of the areas where society suffers is in crime,” he says

A long time ago, when I was just getting started with blogging, I wrote a series of posts that explained the minimal requirements for a robust moral system.

These were:

1) Objective moral values

There needs to be a way to distinguish what is good from what is bad. For example, the moral standard might specify that being kind to children is good, but torturing them for fun is bad. If the standard is purely subjective, then people could believe anything and each person would be justified in doing right in their own eyes. Even a “social contract” is just based on people’s opinions. So we need a standard that applies regardless of what people’s individual and collective opinions are.

2) Objective moral duties

Moral duties (moral obligations) refer to the actions that are obligatory based on the moral values defined in 1). Suppose we spot you 1) as an atheist. Why are you obligated to do the good thing, rather than the bad thing? To whom is this obligation owed? Why is rational for you to limit your actions based upon this obligation when it is against your self-interest? Why let other people’s expectations decide what is good for you, especially if you can avoid the consequences of their disapproval?

3) Moral accountability

Suppose we spot you 1) and 2) as an atheist. What difference does it make to you if you just go ahead and disregard your moral obligations to whomever? Is there any reward or punishment for your choice to do right or do wrong? What’s in it for you?

4) Free will

In order for agents to make free moral choices, they must be able to act or abstain from acting by exercising their free will. If there is no free will, then moral choices are impossible. If there are no moral choices, then no one can be held responsible for anything they do. If there is no moral responsibility, then there can be no praise and blame. But then it becomes impossible to praise any action as good or evil.

5) Ultimate significance

Finally, beyond the concept of reward and punishment in 3), we can also ask the question “what does it matter?”. Suppose you do live a good life and you get a reward: 1000 chocolate sundaes. And when you’ve finished eating them, you die for real and that’s the end. In other words, the reward is satisfying, but not really meaningful, ultimately. It’s hard to see how moral actions can be meaningful, ultimately, unless their consequences last on into the future.

I argued in other posts in that series that atheism does not ground any of those factors, but Christian theism (and Judaic theism) ground them all. Atheists aren’t going to be able to behave morally in the face of temptation when doing the right thing (assuming there is such a thing on their view) involves risk or self-sacrifice. Doing the right thing when it goes against your self-interest makes no sense on atheism – it’s not rational. And the studies above lend empirical support to that claim.

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

Chad Meister: can atheists make sense of morality?

Philosopher Chad Meister takes a look at the attempts of some prominent atheists to make rational sense of morality within their worldviews.

Here is the abstract:

Atheists often argue that they can make moral claims and live good moral lives without believing in God. Many theists agree, but the real issue is whether atheism can provide a justification for morality. A number of leading atheists currently writing on this issue are opposed to moral relativism, given its obvious and horrific ramifications, and have attempted to provide a justification for a nonrelative morality. Three such attempts are discussed in this article: Walter Sinnott-Armstrong’s position that objective morality simply “is”; Richard Dawkins’s position that morality is based on the selfish gene; and Michael Ruse and Edward Wilson’s position that morality is an evolutionary illusion. Each of these positions, it turns out, is problematic. Sinnott-Armstrong affirms an objective morality, but affirming something and justifying it are two very different matters. Dawkins spells out his selfish gene approach by including four fundamental criteria, but his approach has virtually nothing to do with morality—with real right and wrong, good and evil. Finally, Ruse and Wilson disagree with Dawkins and maintain that belief in morality is just an adaptation put in place by evolution to further our reproductive ends. On their view, morality is simply an illusion foisted on us by our genes to get us to cooperate and to advance the species. But have they considered the ramifications of such a view? Each of these positions fails to provide the justification necessary for a universal, objective morality—the kind of morality in which good and evil are clearly understood and delineated.

[...]We can get to the heart of the atheist’s dilemma with a graphic but true example. Some years ago serial killer Ted Bundy, who confessed to over thirty murders, was interviewed about his gruesome activities. Consider the frightening words to his victim as he describes them:

Then I learned that all moral judgments are “value judgments,” that all value judgments are subjective, and that none can be proved to be either “right” or “wrong”….I discovered that to become truly free, truly unfettered, I had to become truly uninhibited. And I quickly discovered that the greatest obstacle to my freedom, the greatest block and limitation to it, consists in the insupportable “value judgment” that I was bound to respect the rights of others. I asked myself, who were these “others”? Other human beings, with human rights? Why is it more wrong to kill a human animal than any other animal, a pig or a sheep or a steer? Is your life more to you than a hog’s life to a hog? Why should I be willing to sacrifice my pleasure more for the one than for the other? Surely, you would not, in this age of scientific enlightenment, declare that God or nature has marked some pleasures as “moral” or “good” and others as “immoral” or “bad”? In any case, let me assure you, my dear young lady, that there is absolutely no comparison between the pleasure I might take in eating ham and the pleasure I anticipate in raping and murdering you. That is the honest conclusion to which my education has led me—after the most conscientious examination of my spontaneous and uninhibited self.

While I am in no way accusing atheists in general of being Ted Bundy-like, the question I have for the atheist is simply this: On what moral grounds can you provide a response to Bundy? The atheistic options are limited. If morality has nothing to do with God, as atheists suppose, what does it have to do with? One response the atheist could offer is moral relativism, either personal or cultural. The personal moral relativist affirms that morality is an individual matter; you decide for yourself what is morally right and wrong. But on this view, what could one say to Bundy? Not much, other than “I don’t like what you believe; it offends me how you brutalize women.” For the personal relativist, however, who really cares (other than you) that you are offended by someone else’s actions? On this view we each decide our own morality, and when my morality clashes with yours, there is no final arbiter other than perhaps that the stronger of us forces the other to agree. But this kind of Nietzschean “might makes right” ethic has horrific consequences, and one need only be reminded of the Nazi reign of terror to see it in full bloom. This is one reason why thoughtful atheists, such as Christopher Hitchens, Walter Sinnott-Armstrong, Richard Dawkins, Sam Harris, Daniel Dennett, and others don’t go there.

But what about cultural moral relativism—the view that moral claims are the inventions of a given culture? Most thoughtful atheists don’t tread here either, and this is one reason why: If right and wrong are cultural inventions, then it would always be wrong for someone within that culture to speak out against them. If culture defines right and wrong, then who are you to challenge it? For example, to speak out against slavery in Great Britain in the seventeenth century would have been morally wrong, for it was culturally acceptable. But surely it was a morally good thing for William Wilberforce and others to strive against the prevailing currents of their time and place to abolish the slave trade. For the cultural moral relativist, all moral reformers—Wilberforce, Martin Luther King, Jr., even Jesus and Gandhi, to name a few—would be in the wrong. But who would agree with this conclusion? Thankfully, most leading atheists agree that moral relativism is doomed.

So what do they affirm? Here are three accounts that recent atheists have defended: (1) objective morality simply “is,” (2) morality is based on the selfish gene, and (3) morality is an evolutionary illusion. Let’s take a brief look at each of them.

Have you ever heard any of these three categories of objections? If so, click on through and see Chad Meister’s responses.

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

Psychologist claims father is an unfit parent for refusing to yield to son’s demands for fast food

Psychologist Marilyn Schiller

Psychologist Marilyn Schiller

From ABC News.


Saying no to a toddler’s demands for a McDonald’s meal got a father branded an inept parent, he says in a lawsuit claiming a psychologist urged a judge to curtail his parental visits over the dinner debacle.

David E. Schorr says psychologist Marilyn Schiller pronounced him incapable of caring for his nearly 5-year-old son after he offered a choice — dinner anywhere but McDonald’s, or no dinner at all — and let the boy choose the latter. He then took his irate son home to the boy’s mother’s house early from their Oct 30 dinner date, according to a defamation suit Schorr filed Tuesday.

[...]“Normally not a very strict father who rarely refuses his child McDonald’s,” Schorr put his foot down Oct. 30 “because his son had been eating too much junk food,” the suit said. Schorr himself didn’t immediately return a call Friday.

He quickly regretted his stance when his son threw a tantrum, but he felt that giving in would reward bad behavior, so he offered the elsewhere-or-nowhere “final offer,” as his court papers put it.

“The child, stubborn as a mule, chose the ‘no dinner’ option,” the suit says. And the father promptly carted the boy back to Bari Schorr’s building, still trying to entice the child into changing his mind as they waited in the lobby for her to get home from work, according to the suit.

Schiller told a judge the fast food flap “raises concerns about the viability” of the father’s weekend visits with his son and asked a judge to eliminate or limit them, his lawsuit says.

The NY Post reports that the brat’s mother immediately took him to McDonald’s.


Adding insult to injury, he said: “My wife immediately took him to McDonalds.”

[...]But the son apparently tattled on his dad and his wife flipped out and called the shrink, according to the suit.

Schorr claims that Dr. Schiller only interviewed the child and his mother and never asked for his side of the story before telling the court she was gravely concerned about Schorr’s parenting.

Bari Yunis Schorr sued her husband for a divorce in 2011, just four years after they married in a lavish ceremony at the St. Regis Hotel in Manhattan.

Now does this situation happen a lot? I mean a situation where a mother goes to the feminist authoritities (psychologists/social workers/lawyers/teachers/judges) in order to overrule the father’s parenting authority?

Another case from Canada

Here is a story from Canada that shows why we need to be careful about enacting compassionate, non-judgmental, feminized social policies.The more you reduce the male role and male authority in the family, the fewer men will want to take on the responsibilities of being a Dad. We need to be careful not to replace husbands and fathers with big government social programs and intrusive, anti-male courts.


A Gatineau father lost an appeal Monday after a lower court ruled last June that he had issued a too severe punishment against his 12-year-old daughter.

The case involves a divorced man who says that in 2008 he caught the girl, over whom he had custody, surfing websites he had forbidden and posting “inappropriate pictures of herself” online. The girl’s father told her as a consequence that she would not be allowed to go on her class’ graduation trip to Quebec City, even though her mother had already given permission for her to do so.

The girl then contacted a legal-aid lawyer who was involved in the parents’ custody battle, who convinced the court to order that the girl be allowed to go on the trip with her class.  The father appealed the decision on principle, although his daughter went on the trip in the meantime.

The appeals court reportedly warned in its ruling that the case should not be seen as an open invitation for children to take legal action against their parents when grounded.

The girl now lives with her mother.

You may think that this would be overturned on appeal, but the father LOST his appeal, too.

So, what the daughter, wife, prosecuting attorney and judge (all feminists?) are all telling this Dad that he can donate sperm, pay bills, and pay taxes for feminist social programs, but that he cannot PARENT his own children. He cannot have any moral authority to guide the child into becoming a man. That job is for child care workers, single mothers and public school teachers. Men need to butt out of parenting – except they can pay for all these experts through taxes, of course.


  • Does anyone care what men want from marriage and parenting, or should we just be ordered around like little boys?
  • Do we really think that state coercion is going to make men be more involved with their marriages and children?

I think that marriage should allow men to express themselves as fathers, just as much as women can express themselves as mothers. Parenting should be an equally shared responsibility, and the father should have at least as much parental authority as the mother.

Compassion vs standards

Here is a pretty good article by Jewish scholar Dennis Prager that argues against compassion and for moral standards. He tells a story of a team losing a baseball game 24-7, when the scoreboard is reset to 0-0 DURING THE GAME. He then asks what beliefs would motivate this action.

As is happening throughout America, compassion trumped all other values.

Truth was the first value compassion trashed. In the name of compassion, the adults in charge decided to lie. The score was not 0-0; it was 24-7.

Wisdom was the second value compassion obliterated. It is unwise to the point of imbecilic to believe that the losing boys were in any way helped by changing the score. On the contrary, they learned lessons that will hamper their ability to mature.

He lists the lessons that the winning and losing boys learned from this compassionate act, and how they will act in the future. Then he continues his list.

Building character was the third value trumped by compassion. People build character far more through handling defeat than through winning. The human being grows up only when forced to deal with disappointment. We remain children until the day we take full responsibility for our lives.

…The fourth value that compassion denied here was fairness. It is remarkable how often compassion-based liberals speak of “fairness” in formulating social policy given how unfair so many of their policies are. It was entirely unfair to the winning team to have their score expunged, all their work denied. But for the compassion-first crowd, the winning team is like “the rich” who earn “too much” and should therefore be penalized with a higher tax rate; the winning team scored “too many” runs to be allowed to keep them all.

The standards that are undermined by compassion can be moral standards or standards of rationality. The former is under attack from moral relativism, and the latter is under attach from postmodernism. But I guess parents don’t really care enough to teach their children about these ideas, and when the children grow up, they vote for the policies that follow from moral relativism and postmodernism: policies of the secular left.

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