Wintery Knight

…integrating Christian faith and knowledge in the public square

New Gallup poll’s scary numbers: social conservatism in decline

Changes in religious affiliation

Changes in religious affiliation

A while ago, some numbers came out showing that mainline Protestant denominations were in decline, while Roman Catholicism was in steep decline. Evangelicals had a slight decline.

Here’s the ultra-leftist Washington Post on the findings:

Christianity is on the decline in America, not just among younger generations or in certain regions of the country but across race, gender, education and geographic barriers. The percentage of adults who describe themselves as Christians dropped by nearly eight percentage points in just seven years to about 71 percent, according to a survey conducted by the Pew Research Center.

“It’s remarkably widespread,” said Alan Cooperman, director of religion research for the Pew Research Center. “The country is becoming less religious as a whole, and it’s happening across the board.”

At the same time, the share of those who are not affiliated with a religion has jumped from 16 percent to about 23 percent in the same time period. The trend follows a pattern found earlier in the American Religious Identification Survey, which found that in 1990, 86 percent of American adults identified as Christians, compared with 76 percent in 2008.

I have an idea why this is happening and here it is: Christian leaders have nothing to say about the issues being debated in the mainstream culture. And once people get involved in the trendy sinful behaviors that are so widespread right now, it’s no wonder they dump Christianity. I’m sure it will surprise no one to say that I think that Christian leaders ought to be focusing more on issues like abortion, marriage, science, economics, foreign policy, climate change, etc. from a Christian perspective – since young people are leaving Christianity precisely on those grounds.

For example, shouldn’t we have something to say about premarital sex?

Relatively extensive evidence has established that more religious adolescents tend to delay first sexual intercourse. In a paper that Sara Vasilenko and I published last year, we wanted to examine whether this association, usually assumed to be in this direction (from religiosity to sexual behavior), was actually bidirectional. We used the 100 participants from the University Life Study who transitioned to first intercourse between their first and seven semester in college. Our findings demonstrated that 12 months after transitioning to first intercourse, students attended religious services less frequently and viewed religion as less important than they had prior to first intercourse. Eventually, religiosity returned to levels that would be predicted by developmental trends prior to intercourse.

Maybe somebody ought to be explaining to them how premarital sex affects the stability and quality of their future marriage, using secular evidence from social science studies? But we’re not doing that. We’re stuck with assuming the Bible is true, preaching the gospel every Sunday, and studiously avoiding trying to demonstrate what the Bible teaches with real-world evidence that can be used in the real world!

Maybe we should have something to say about marriage and divorce?

In 1994 the Swiss carried out an extra survey that the researchers for our masters in Europe (I write from England) were happy to record. The question was asked to determine whether a person’s religion carried through to the next generation, and if so, why, or if not, why not. The result is dynamite. There is one critical factor. It is overwhelming, and it is this: It is the religious practice of the father of the family that, above all, determines the future attendance at or absence from church of the children.

If both father and mother attend regularly, 33 percent of their children will end up as regular churchgoers, and 41 percent will end up attending irregularly. Only a quarter of their children will end up not practicing at all. If the father is irregular and mother regular, only 3 percent of the children will subsequently become regulars themselves, while a further 59 percent will become irregulars. Thirty-eight percent will be lost.

If the father is non-practicing and mother regular, only 2 percent of children will become regular worshippers, and 37 percent will attend irregularly. Over 60 percent of their children will be lost completely to the church.

Have you ever heard a sermon on the policies that cause families to break up? I mean a sermon on anti-marriage forces like welfare programs (which make husbands unnecessary for having children), no-fault divorce (easy divorce if the woman is “unhappy”), etc? Many soft-hearted, empty-headed Christians vote for policies that actually undermine marriage because they sound nice, and we have been taught that being nice and being liked is more important than having true beliefs that are supported by evidence. In general, the church is not helping us to make the connections, either. There are many challenges to marriage. How many have you heard discussed from the pulpit in church? If we don’t start to discuss these, then we can expect Christianity to decline – and with it, our influence.

When Christianity declines, morality declines with it. Here are the latest numbers from Gallup:

Gallup: changing opinions on moral values

Gallup: changing opinions on moral values

Summary:

The substantial increase in Americans’ views that gay and lesbian relations are morally acceptable coincide with a record-high level of support for same-sex marriage and views that being gay or lesbian is something a person is born with, rather than due to one’s upbringing or environment.

The public is now more accepting of sexual relations outside of marriage in general than at any point in the history of tracking these measures, including a 16-percentage-point increase in those saying that having a baby outside of marriage is morally acceptable, and a 15-point increase in the acceptability of sex between an unmarried man and woman. Clear majorities of Americans now say both are acceptable.

Acceptance of divorce and human embryo medical research are also up 12 points each since 2001 and 2002, respectively.

Polygamy and cloning humans have also seen significant upshifts in moral acceptability — but even with these increases, the public largely perceives them as morally wrong, with only 16% and 15% of Americans, respectively, considering them morally acceptable.

This is becoming a concern for me. We will not be able to impact the culture until we start to win arguments on the issues that cause Christians to step away from the faith. And that is especially true for young people, who, owing to their undeveloped brains and lack of experience in real life, are more easily swayed by the cultural elites, especially at the university.

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

Islamic State burns a woman alive for refusing to engage in extreme sex act

Jay Richards tweeted this appalling story from the leftist Washington Post.

It says:

Zainab Bangura, the U.N.’s special representative on sexual violence in conflict, recently conducted a tour of refugee camps in the shadow of the conflicts in Syria and Iraq, war-ravaged countries where the Islamic State commands swaths of territory. She heard a host of horror stories from victims and their families and recounted them in an interview earlier this week withthe Middle East Eye, an independent regional news site.

“They are institutionalizing sexual violence,” Bangura said of the Islamic State. “The brutalization of women and girls is central to their ideology.”

Bangura detailed the processes by which “pretty virgins” captured by the jihadists were bought and sold at auctions. Here’s a chilling excerpt:

After attacking a village, [the Islamic State] splits women from men and executes boys and men aged 14 and over. The women and mothers are separated; girls are stripped naked, tested for virginity and examined for breast size and prettiness. The youngest, and those considered the prettiest virgins fetch higher prices and are sent to Raqqa, the IS stronghold.

There is a hierarchy: sheikhs get first choice, then emirs, then fighters. They often take three or four girls each and keep them for a month or so, until they grow tired of a girl, when she goes back to market. At slave auctions, buyers haggle fiercely, driving down prices by disparaging girls as flat-chested or unattractive.

We heard about one girl who was traded 22 times, and another, who had escaped, told us that the sheikh who had captured her wrote his name on the back of her hand to show that she was his “property.”

Estimates vary, but there are believed to be somewhere between 3,000 and 5,000 women enslaved by the Islamic State. Many are Yazidis, a persecuted minority sect that the extremist Islamic State considers to be apostate “devil-worshippers,” in part because of the Yazidis’ ancient connection to the region’s pre-Islamic past. The jihadists’ treatment of Yazidi women, in particular, has been marked out by its contempt and savagery.

Here’s Bangura again:

They commit rape, sexual slavery, forced prostitution and other acts of extreme brutality. We heard one case of a 20-year-old girl who was burned alive because she refused to perform an extreme sex act. We learned of many other sadistic sexual acts. We struggled to understand the mentality of people who commit such crimes.

Hundreds of Yazidi women and girls have escaped their captors, either by running away, or being ransomed and rescued by their families. Bangura has urged international assistance in providing proper medical and “psychosocial” support to the escaped women, who have experienced terrible trauma.

“It was painful for me. The countries I have worked on include Bosnia, Congo, South Sudan, Somalia and Central African Republic,” says Bangura, a former former minister of Sierra Leone who is no stranger to conflicts. “I never saw anything like this. I cannot understand such inhumanity. I was sick, I couldn’t understand.”

Two points about this.

First, we have a Democrat administration now that apologizes for everything that Muslim terrorists do, and tries to remind Christians that they should not judge such crimes as we just heard about because of the Crusades. That literally came out of our pro-Muslim atheist President’s own mouth. He simply isn’t capable of moral reasoning – he wants to deny the reality of evil.

Second, the preceding administration was Republican, and it won the war in Iraq using a surge of forces. Then the Democrats came along and turned a war that had already been won into a lost war where crimes like this are happening. When Bush turned over Iraq to the Democrats, Al Qaeda in Iraq was annihilated, and there was no Islamic State terrorist group. Now, we hear stories like this all the time.

Here’s former deputy director of the CIA to explain how Islamic State came to be:

Sunday on CBS’s “Face the Nation,” former deputy director of the Central Intelligence Agency under President Barack Obama, Michael Morell said the rise of ISIS in Iraq was not an intelligence failure.

Morell argued in 2011 when U.S. forces completely pulled out “al Qaeda in Iraq was essentially defeated” and Morell continuing to defend the intelligence added “the intelligence community monitored the growth of al Qaeda post 2001 in great detail with intelligence reporting, with analysis, we made it very clear that this group was becoming more and more dangerous.”

The United States cannot pull out of wars leaving a vacuum for bad actors to step into. We won World War 2, and we stayed in Germany from the end of that war to the present day, in order to deter aggression into Germany by the Soviets. Similarly with North and South Korea. If you want to stop a war from happening, you remain in theater, in force, for decades after the war, until the country has recovered.

Filed under: News, , , , , , ,

Is the story of the woman being stoned for adultery in John 7-8 authentic?

Here’s the leading conservative New Testament scholar Daniel Wallace to explain.

Excerpt:

One hundred and forty years ago, conservative biblical scholar and Dean of Canterbury, Henry Alford, advocated a new translation to replace the King James Bible. One of his reasons was the inferior textual basis of the KJV. Alford argued that “a translator of Holy Scripture must be…ready to sacrifice the choicest text, and the plainest proof of doctrine, if the words are not those of what he is constrained in his conscience to receive as God’s testimony.” He was speaking about the Trinitarian formula found in the KJV rendering of 1 John 5:7–8. Twenty years later, two Cambridge scholars came to the firm conclusion that John 7:53–8:11 also was not part of the original text of scripture. But Westcott and Hort’s view has not had nearly the impact that Alford’s did.

For a long time, biblical scholars have recognized the poor textual credentials of the story of the woman caught in adultery (John 7:53–8:11). The evidence against its authenticity is overwhelming: The earliest manuscripts with substantial portions of John’s Gospel (P66 and P75) lack these verses. They skip from John 7:52to 8:12. The oldest large codices of the Bible also lack these verses: codex Sinaiticus and Vaticanus, both from the fourth century, are normally considered to be the most important biblical manuscripts of the NT extant today. Neither of them has these verses. Codex Alexandrinus, from the fifth century, lacks several leaves in the middle of John. But because of the consistency of the letter size, width of lines, and lines per page, the evidence is conclusive that this manuscript also lacked the pericope adulterae. Codex Ephraemi Rescriptusalso from the fifth century, apparently lacked these verses as well (it is similar to Alexandrinus in that some leaves are missing). The earliest extant manuscript to have these verses is codex Bezae, an eccentric text once in the possession of Theodore Beza. He gave this manuscript to the University of Cambridge in 1581 as a gift, telling the school that he was confident that the scholars there would be able to figure out its significance. He washed his hands of the document. Bezae is indeed the most eccentric NT manuscript extant today, yet it is the chief representative of the Western text-type (the text-form that became dominant in Rome and the Latin West).

When P66, P75, Sinaiticus, and Vaticanus agree, their combined testimony is overwhelmingly strong that a particular reading is not authentic. But it is not only the early Greek manuscripts that lack this text. The great majority of Greek manuscripts through the first eight centuries lack this pericope. And except for Bezae (or codex D), virtually all of the most important Greek witnesses through the first eight centuries do not have the verses. Of the three most important early versions of the New Testament (Coptic, Latin, Syriac), two of them lack the story in their earliest and best witnesses. The Latin alone has the story in its best early witnesses.

Even patristic writers seemed to overlook this text. Bruce Metzger, arguably the greatest textual critic of the twentieth century, argued that “No Greek Church Father prior to Euthymius Zigabenus (twelfth century) comments on the passage, and Euthymius declares that the accurate copies of the Gospel do not contain it” (Textual Commentary, 2nd ed., loc. cit.).

It is an important point to note that although the story of the woman caught in adultery is found in most of our printed Bibles today, the evidence suggests that the majority of Bibles during the first eight centuries of the Christian faith did not contain the story. Externally, most scholars would say that the evidence for it not being an authentic part of John’s Gospel is rock solid.

But textual criticism is not based on external evidence alone; there is also the internal evidence to consider. This is comprised of two parts: intrinsic evidence has to do with what an author is likely to have written;transcriptional evidence has to do with how and why a scribe would have changed the text.

Intrinsically, the vocabulary, syntax, and style look far more like Luke than they do John. There is almost nothing in these twelve verses that has a Johannine flavor. And transcriptionally, scribes were almost always prone to add material rather than omit it—especially a big block of text such as this, rich in its description of Jesus’ mercy. One of the remarkable things about this passage, in fact, is that it is found in multiple locations. Most manuscripts that have it place it in its now traditional location: between John 7:52 and 8:12. But an entire family of manuscripts has the passage at the end of Luke 21, while another family places it at the end of John’s Gospel. Other manuscripts place it at the end of Luke or in various places in John 7.

The pericope adulterae has all the earmarks of a pericope that was looking for a home. It took up permanent residence, in the ninth century, in the middle of the fourth gospel.

Wallace teaches at the ultra-conservative fundamentalist Dallas Theological Seminary, and is the foremost evangelical manuscript expert in the world.

Why is this important? I think it is important because this story is very prominent for a great many Christians, especially Christian women, who use this to justify a variety of positions that are inconsistent with the rest of the Bible. These Christians do not like the idea of anyone being judged and so they are naturally inclined to blow this disputed passage into an entire theology that repudiates making moral judgments on such things as capital punishment. In fact, in another post, I was accused of being the equivalent of one of the people who wanted to stone the woman taken for adultery because I oppose fornication and single motherhood. That’s how far this has gone, where some Christians, especially Christian feminists, have leveraged this passage to redefine the Bible so that women are no longer responsible to the Bible’s moral rules and can never be blamed for acting irresponsibly.

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

Why do atheists like Dan Barker abandon their faith?

Unbelievable’s latest radio show featured a discussion with former Christian Dan Barker, the founder and co-President of the Freedom From Religion Foundation.

The MP3 file is here. (60 minutes)

I thought that I would make some general comments about why I think that many people leave the Christian faith, and what you should be careful of in order to avoid following in Dan Barker’s footsteps, specifically.

Basically, there are four major reasons why people leave Christianity.

  1. They want to do something immoral with impunity. This type of person wants to do something immoral that is forbidden by Christianity, like pre-marital sex. They dump Christianity in order to feel better about seeking happiness in this life, apart from God and his moral duties.
  2. They want to pursue happiness in irresponsible ways. This type of person thinks that God’s job is to save them when they act irresponsibly while pursuing happiness. When God disappoints them by not giving them what they want in order to be happy, they leave the faith.
  3. They want to be loved by people, not by God. This type of person thinks that Christianity is a tool that they can use to become popular. When they first try to articulate the gospel in public, they find that people don’t like them as much, and they feel bad about offending people with exclusive truth claims that they cannot back up using logic and evidence. So, they water down Christianity to get along with atheists, liberal Christians and other religions. Finally, they jettison Christianity completely and focus on making everyone feel good about whatever they believe.
  4. They don’t want to learn to defend their faith. This type of person is asked questions by skeptics that they cannot answer. Usually this happens when people go to university after growing up in the shelter of the Church. The questions and peer pressure make them feel stupid. Rather than investigate Christianity to see if it’s true and to prepare to defend it in public, they dump it so they can be thought of as part of the “smart” crowd.

Now listen to the discussion and see if you can identify some of these factors from Barker’s own carefully-prepared words. He is trying very hard to make himself look honest and moderate, because he wants Christians to be sympathetic with his story and his motives for leaving Christianity. But I think that there is enough in his statements to construct a different hypothesis of why he left Christianity.

I’ve grouped the data by risk factor. (These are not his exact views)

Non-rational, emotional approach to Christianity

  • he was raised in a devout Christian family where he probably wouldn’t have faced skeptical questions
  • he converted to Christianity at age 15 as a result of a religious experience, not a serious investigation
  • his idea of God was probably idealized and uninformed, e.g. – a loving God who wants us to be happy
  • he wandered around from church to church preaching, with no fixed address or source of income
  • he earned money by collecting “love offerings” from churches where he performed his music
  • he wrote Christian songs and Christian musicals, but nothing substantive on apologetics and theology
  • he worked in three churches known for being anti-intellectual and fundamentalist
  • there’s no evidence that of any deep study of philosophy, science and history during this time

Desire to gain acceptance from non-Christians

  • he began to notice that some people were uncomfortable with sin and Hell
  • he began to avoid preaching about sin and Hell in order to make these people comfortable
  • he watered-down the gospel to focus on helping people to be happy in this life
  • his manic approach to Christian ministry was challenged by the “real life” needs of his growing family
  • he met liberal pastors while performing his music in their churches
  • he found it difficult to disagree with them because they seemed to be “good” people
  • he watered down his message further in order to appeal to people across the theological spectrum

Ignorance of Christian apologetics

  • he began to think that if there are many different views of religion, then no view can be correct
  • he was not intellectually capable of using logic and evidence to test these competing claims to see which was true
  • he decided to instead re-interpret Christian truth claims as non-rational opinions, so they could all be “valid”
  • he became a theological liberal, abandoning theism for an impersonal “ground of being”
  • he embraced religious pluralism, the view that all religions are non-rational and make no testable truth claims
  • he began to see God as a “metaphor” whose purpose is to make people have a sense of meaning and purpose
  • he jettisoned God completely and focused more on helping people find meaning and morality apart from God
  • seems to think that religion is about having a “great life”, and felt that you can have a “great life” without religion
  • seems to think that religion is about being “good”, and felt that you can be “good” without religion
  • religion makes people feel bad by telling them what to do instead of letting them do anything they want
  • religion makes people feel bad by telling them what is true, instead of letting them believe whatever they want
  • religion makes people feel bad by telling them that God will hold them accountable for their beliefs and actions

So what do I think happened?

I think he abandoned his faith because he wanted people to like him and because he needed to be invited to liberal churches in order to make money to pay for the “real life” needs of his family.

He seems to have thought that Christianity is about having his needs met and being liked by others. I think he wanted to feel good and to make people feel good with his preaching and singing. He seems to have become aware that the exclusive claims of Christianity made other people feel offended, so he cut them out. He hadn’t studied philosophy, science or history so that he would have been able to demonstrate to other people whether what he was saying was true. It’s hard to offend people when you don’t really know whether your claims are true or not, and when you don’t know how to demonstrate whether they are true or not.

I also think money was a factor. It seems to me that it would have hurt his career and reduced his invitations from liberal churches if he had kept up teaching biblical Christianity. In order to appeal to a wider audience, (like many Christian singers do – e.g. – Amy Grant, Jars of Clay, etc.), he would have felt pressured to water down the unpleasant parts of his preaching and singing. Lacking apologetics skill, he instead abandoned his message. He needed to account for his family’s needs and “real life”, and exclusive truth claims and Hell-talk would probably have reduced his ability to do that. It seems to me that he should have scaled back his extreme schedule of preaching and singing, and instead gotten a steady job so that he could afford “real life” and a family without being pressured into altering his message.

Life isn’t a fairy tale. God isn’t there to reward risky behavior. We need to be more shrewd about financial matters so that we have the ability to not care about what people think of us. Look at this blog. I work all day as a senior software engineer with two degrees in computer science so that I can refuse donations. I save most of what I make in case a tragedy strikes. Since I am financially secure, I can say what I think, and disregard anyone who wants me to change my message because they are offended. Becoming a Christian isn’t a license to behave irrationally and immaturely with money. For some people, (like William Lane Craig), stepping out in faith works. But if it doesn’t work, it’s better to retreat and re-trench, rather than to compromise your message for money.

Barker didn’t seem to make any effort to deal intellectually with typical challenges like the existence of Hell and religious pluralism. He just wanted to be liked by people instead of being liked by God. He seemed to have thought that being a Christian would make him happy and that other people would all respond to him and like him without having to do any work to explain why Christianity is true. But that’s not Biblical. When the singing and preaching is over, you still have to know how to give an answer to non-Christians. But Barker couldn’t give an answer – not one that allowed him to retain his beliefs. He had not prepared a defense.

What does Dan Barker think about Christianity today?

Many atheists today are interested in eradicating public expressions of Christian beliefs in the public square, because they hate Christianity and believe that Christians should not be allowed to make them feel bad by exercising their rights of free speech. Is Dan Barker one of these militant atheists?

Well, take a look at this video, in which he objects to a nativity scene and demands that an atheistic denunciation of theism be posted alongside it. In the video, Barker explains that the nativity scene is hate speech, and that the baby Jesus is a dictator. He seems to be totally oblivious to the the idea that if Christianity is true, then it doesn’t matter whether it’s mean and exclusive. And this seems to me to have been his problem all along, from the day of his “conversion”.

So the real question is this: is it true? Barker seems to be much more interested in asking “is it nice?” and “will it make me happy?”.

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

Atheist Michael Shermer tries to rationally ground morality in debate with Frank Turek

Michael Shermer debates Frank Turek: atheism and morality

Michael Shermer debates Frank Turek: atheism and morality

The topic of the debate was on the grounding of morality – which worldview (theism or atheism) is better at grounding morality?

And here is the MP3 for the cross-examination only, which is what I will be summarizing. (12.5 Mb)

The full debate can be seen here and can be heard here.

Turek’s cross-examination period starts at 74m22s and ends at 89m20s.

Shermer’s cross-examination period starts at 89m50s and ends at 105m0s.

Topics of Turek’s cross-examination:

  • evolution produces Shermer’s moral sense and Hitler’s moral sense
  • why does Shermer think his is better than Hitler’s, since both were produced by the same evolution?
  • what makes right or wrong if evolution is the source of morality?
  • why is Stalin’s opinion of right and wrong less valuable than the herd’s opinion of right and wrong?
  • do the Founding Fathers ground inalienable rights in a Creator, or in evolution?
  • can atheism ground the existence of inalienable rights?
  • can you ground objective moral values and objective moral duties by asking people how they feel?
  • can you ground objective human rights on atheism by shouting like a madman and interrupting?
  • how can you trust your thinking if they are the result of an unguided, random process of evolution?
  • how can you have rational thoughts if materialism is true, and you are a machine made out of meat?
  • can you ground objective moral values and objective moral duties on personal preferences?
  • how do the personal preferences of some individuals create an objective moral duty for other individuals?
  • does naturalistic evolution orient human beings toward survival or truth?
  • on materialism, what is the chemical composition of justice?

Topics of Shermer’s cross-examination:

  • Radical muslims are exactly the same as evangelical Christians, and have the same God (Allah is the same as the Triune Christian God)
  • Radical muslims would assert that their God is the same as the Triune Christian God, with Jesus and the Holy Spirit also being God
  • Therefore, we can lay the blame for what radical muslims do on the backs of evangelical Christians
  • Radical muslims and evangelical Christians are the same, because “you’re enthusiastic, they’re enthusiastic”
  • The Bible’s notion of indentured servitude to pay off debt is the identical to the idea of slavery based on race
  • The Bible’s notion that masters and slaves are equal in the sight of God forms a basis for thinking they are unequal
  • The Bible teaches things that I disagree with, like the idea that marriage should provide children with a mother and a father
  • Gay marriage is solidly grounded in evolution, even though the morality that evolution produces varies by time and place
  • Atheists can ground objective moral values and objective moral duties by asking people how they feel
  • Can atheists who want to legalize gay marriage because “they’re in love” prohibit polygamy or incest as marriage?
  • Is shouting “you’re on the wrong side of history” a way to rationally ground morality in an accidental atheistic universe?
  • Is it loving for atheists to celebrate a lifestyle that exposes gay men to sickness and premature death?
  • Is it “bigotry” for the Center for Disease Control to warn men who have sex with men about higher health risks?
  • How do Christians decide what is right and wrong when they are confronted with a moral dilemma?
  • How do humans sense the objective moral standard that is required for them to make moral judgments
  • Can enlightenment philosophers who merely imagine human rights actually create those human rights?
  • If revelations change over time for Mormons, does that undermine the need for God to ground objective morality?

I apologize for the poor quality of the video and audio. The moderator was extremely ineffective, letting Shermer go on and on making speeches instead of asking questions during his questioning time. Also, Shermer apparently thought that shouting at Turek and waving his finger at Turek was a good strategy to defend against Turek’s use of logic and evidence.

My thoughts on Michael Shermer

I do want to make some general comments about what Shermer said. Shermer’s view of morality is “what is best for the greatest number of people”. There are no inalienable rights that act as a break on the will of the majority. Shermer has no objection to anything that the majority has decided in any time or in any place. If he were there, he would agree that whatever they decided was morally right.

Two hundred years ago, Shermer would have endorsed slavery. And if he were in Germany 50 years ago, he would have endorsed the Holocaust. If he lived in a Pakistan today, he would endorse stoning women for wearing the wrong clothes. Atheists always think that whatever the majority is doing in a particular time and place is right for them. There are no inalienable human rights that exist apart from human opinions, on atheism.

Another problem is that Shermer is constantly making moral judgments when his own view is that morality is constantly changing in different times and places. He condemns the moral values of other times and places without having any standard in his worldview that can decide between different moral values and duties. It is like saying that lunch is better than breakfast because lunch is here and now, and breakfast was then and there. That is literally what atheists do when they make moral judgments. They have no standard that applies to different times and places, just the ever evolving opinions of the majority of people in different times and places.

Is Michael Shermer concerned about morality?

Finally, I want people to understand what kind of person Michael Shermer is. You can read a post by PZ Myers on his blog Pharyngula to get the picture. I think it’s useful to know about Shermer’s own morality since he seems to like to make moral judgments so much during debates. In my own experience in dealing with atheists, although they will talk about slavery and the Crusades, there is nothing in an atheist’s moral system that makes things wrong for all times and all places. They bring it up to stop you from judging them about the things that they care about. When an atheist says “the Crusades! Slavery!” what they really mean is “I need to shame you for having a basis for moral judgments against me, so that you won’t say anything about me getting married women drunk then raping them”. That’s what atheistic use of moral language is really about.

What atheists really think about morality

Atheist Richard Dawkins says atheists have no objective moral standards:

In a universe of blind physical forces and genetic replication, some people are going to get hurt, other people are going to get lucky, and you won’t find any rhyme or reason in it, or any justice. The universe that we observe has precisely the properties we should expect if there is, at bottom, no design, no purpose, no evil and no good, nothing but blind, pitiless indifference… DNA neither knows nor cares. DNA just is. And we dance to its music. (Richard Dawkins, River Out of Eden: A Darwinian View of Life (1995))

So, when Shermer tries to shame Christians for behaviors in other times and places which our society here and now disagrees with, what he really means is “morality, objectively speaking, is nonsense, but I will use your moral sense that comes from your non-atheistic worldview to shame you, so that you won’t have the confidence to judge me for my immoral behavior”. And we need to get used to understanding this about atheists. Morality is nonsense to them, and their real goal is to get you off their back for their hedonism. For atheists, morality is just complying with arbitrary social customs which vary by time and place. There is nothing more to it than aping their neighbors (at least when their neighbors are watching). And they would have aped slave-owners, widow-burners and Nazi prison guards too, if they lived in that time and place. And shouted at Christians for disagreeing with them, just like Shermer did about gay marriage.

If you like the way that Frank Turek debates, then be sure and check out his new book “Stealing From God“. I highly recommend it.

Filed under: Podcasts, , , , , , , , , , , , , , , , ,

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