The Superiority Of Theism Part 1: Worldview Comparisons

Though things change dramatically as the years and centuries unfold with the average person enjoying luxuries now that even the bards of old couldn’t have devised for the Homeric pantheon, some of mankind's most basic aspirations and perplexities have remained constant throughout the course of history. Even though he said it dismissively in an attempt to assuage his own conscience, Pontius Pilate’s exclamation of “What is truth?” rings as true today as it did in the time of the Roman Empire.

In fact, confusion over it and related concepts can be found at the heart of many of the disputes and issues tearing at the fabric of the early twenty-first century world. In “I Don’t Have Enough Faith To Be An Atheist”, Norman Geisler and Frank Turek analyze why it actually requires more effort to remain an unbeliever and provide a number of tools the Christian can utilize to defend the faith in hostile situations before skeptical audiences.

Often, Christianity is downplayed and its influence minimized by secularists in the broader culture through the claim that the system is not objective. From this conjecture, critics diverge into two branches.

Older Modernists will argue that their perspective, superficially free of any prior faith commitments and extolling science as the ultimate foundation for truth, is the only objective viewpoint. Postmodernists, having grown weary of maintaining such a facade, dump the illusion of objectivity all together by postulating that every perspective is merely a matter opinion with no viewpoint being any more universally authoritative than any other. In “I Don't Have Enough Faith To Be An Atheist”, Norman Geisler and Frank Turek endeavor to show how Christianity is the best faith alternative for successfully balancing the tensions between the objective and the subjective.

Whether the detached skeptic --- often holding a tenured university chair --- wants to admit it or not, everyone (including himself) holds to some kind of religious position. In their analysis, Geisler and Turek classify religious worldviews into the three broad categories of Theism, Pantheism, and Atheism (23).

The authors define the first category of Theism as the belief that a personal God created the universe but that He is distinct from it. Examples of theistic belief systems include Judaism, Christianity, and Islam.

The second worldview category is Pantheism, the idea that the universe as a mystical totality is God. To better understand this and the differences with Theism, Geisler and Turek provide the following example.

In Theism, God is analogous to an artist and the universe His distinct artistic work that is separate from Him but with which He interacts. In Pantheism, God is the painting. Major pantheist faiths include Hinduism, Buddhism, and the New Age movement.

The third worldview category is Atheism, which denies the existence of God and often a spiritual or immaterial component of reality all together. Under this category, Geisler and Turek have included Religious Humanism because --- even though differentiated from its secularist cousin in that it gives lip service to the existence of a power beyond the material realm --- Religious Humanism still looks to man rather than God as the final authority.

The Modernist and the Postmodernist have further skewered the discussion in their favor by creating barriers between the notions of belief and facts. Geisler and Turek write, “Despite its apparent persuasiveness, the claim that religion is simply a matter of faith is nothing more than a modern myth --- it’s just not true. While religion certainly requires faith, religion is not only about faith. Facts are also central to all religions because all religious worldviews --- including atheism --- make truth claims, and many of those truth claims can be evaluated through scientific and historical investigation (23).”

There is indeed a degree of correlation between what a person believes and the world beyond the self. One only needs to point out that insane asylums and mental wards are full of people who for various reasons and as a result of assorted circumstances have had their minds severed from reality. And though we as a society must exercise vigilance and even vociferously oppose those who would infringe upon the freedom and dignity of those whose outlooks run counter to prevailing perceptions but do not pose a definitive bodily harm to those around them, Christians should advocate for their worldview as the perspective that best harmonizes the inner and outer worlds.

By Frederick Meekins

Lessons In Apologetics #2: Rationalism & Fideism

The next epistemological methodology is rationalism. Of rationalism, Geisler writes, "Rationalism is characterized by its stress on the innate a priori ability of human reason to know truth. Basically, rationalists hold that what is knowable or demonstrable by human reason is true (29)." To the rationalist, the mind takes precedence over experience and the information acquired through the senses as a foundation for truth and knowledge.

In a rationalist methodology, there exists in the mind a number of innate ideas or principles that allow the individual to arrive at an understanding of the universe. These include principles of logic such as the law of noncontradiction. It is from contemplation upon ideas generated through reflection upon such foundational principles that the thinker is able to postulate systems of truth in a manner reminiscent of mathematics and geometry.

For example, in his system, Descartes started from his "cogito, ergo, sum (I think, therefore I am)" as his ability to doubt was the one thing he could not doubt. From here, Descartes built a theistic proof.

Descartes begins this with the admission that, since he lacks knowledge, he is imperfect. However, to realize one is imperfect, one must have knowledge that perfection exists. Yet perfection cannot arise from within the imperfect. Therefore, there must be a perfect mind from which perfection originates and this is God (31).

An apologetic utilizing the rationalist approach possesses a number of strengths as well as drawbacks. As to its strengths, the rationalist method stresses a consistency of reality.

It follows that a rational God would create a universe that regularly operates in accord with verifiable laws that we as His creations would be able to arrive at through deliberative contemplation. As rationalists posit, the mind to an extent must possess some kind of mental architecture to process the jumble of sense experiences the individual is bombarded with almost constantly. Even Scripture indicates that part of man's knowledge regarding God and His character is innate as Romans says that even the Gentiles, who were not formally given the Law in the same direct manner as their Hebrew counterparts, still had many aspects of the Law written upon their hearts.

Despite the strengths of the rationalist approach to apologetics, the methodology is not without drawbacks. The foremost is the acknowledgement that it can be argued that the rationally consistent does not always translate into the realm of necessarily actual and does not provide the bedrock certainty its advocates claim. For example, regarding the ontological argument, Geisler notes, "But it is not logically necessary for a necessary Being to exist anymore than it is for a triangle to exist...But the point here is that there is no purely logical way to eliminate the 'if' (43)."

Of the next religious epistemology, fideism, Geisler writes, "In view of the fact that empiricism led to skepticism...and that rationalism cannot rationally demonstrate its first principles, fideism becomes a more reliable option in religious epistemology. Perhaps there is no rational or evidential way to establish Christianity (47)." Thus fideism holds that truth in religious matters rests on an accepting faith rather than a critical scrutiny.

As with the other methodologies, fideism comes in a variety shades. On its more moderate side, one finds Blaise Pascal. At the more extreme end of the spectrum, one would find the likes of Karl Barth.

As a fideist, one might find Pascal a bit subdued. Though one would assume reason had no place in fideism, Pascal did not dismiss rational appeals outright. He just did not build his foundation or case upon them. Of Pascal's position, Geisler writes, "A proof at best may be the instrument by which God places faith in one's heart (49)."

Thus, the real difference between Pascal and the rationalist was basically a differing estimation in what each thought reason could achieve. To the rationalist, the thinker is able to deduce their way to a logically irrefutable foundation for a belief in God. To Pascal, such proofs were not absolutely conclusive and the chasm separating doubt and certainty had to be crossed by a bridge of faith.

Since at best, in the mind of Pascal, the individual is left with a fifty/fifty chance regarding the existence of God, the matter did not come down to a dispassionate calculation but rather to a matter of personal existential destiny best summarized by his famous wager (49). According to this wager, if the odds as to whether or not God exists are about even, one is better off believing God exists and then be proven wrong since upon death you would merely pass out of existence than to say God does not exist and then be proven wrong upon death as then one would end up in Hell.

At the other end of fideism's spectrum stands the Neo-Orthodox such as Karl Barth. According to Barth, God is "wholly other" in that God can only be known through faith in revelation. Geisler summarizes Barth's position as such: "We do not know the Bible is God's Word by any objective evidence. It is a self-attesting truth (54)." Thus to the Barthian, the accounts contained in the Bible transpired on a plane beyond the parameters of objective, investigative history. One either accepts them by faith or one does not. Therefore, the believer does not have to answer and is immune from those such as the Higher Critics claiming to apply the rigors of scholarship to the scriptural texts in the hopes of either authenticating or discrediting these documents.

As with rationalism, fideism has both strengths and drawbacks. Fideists are to be commended for holding that the God of the Bible is much more than the God of mathematics. Though there is merit in the attempt to prove that belief in God does not violate reason and logic, there is a great danger in reducing God to the level of a distant first cause not all that interested in how human beings live their daily lives. Fidesits are also correct that ultimately, no matter how much evidence one might collect or how many syllogisms one might be able to deduce, one has to make a leap of faith over those gaps of doubt that remain no matter how small they might be.

Yet despite the strength of their methodology, it has shortcomings as well. Foremostly, fideism makes it very difficult to engage in a debate or discussion with someone holding to another worldview if one must accept a comprehensive system of faith solely by faith without evaluating between them with some agreed upon criteria. Geisler writes, "...either a fideist offers a justification for his belief or else he does not. If he does not, then as unjustified belief it has no rightful claim to knowledge (63)."

Source:

Geisler, Norman. "Christian Apologetics". Baker Academic, 1988.

by Frederick Meekins

Lessons In Apologetics, Part 1: Introduction & Agnosticism

For anyone pursuing a degree in Apologetics that was given a dollar for every time they were asked "What is that, learning how to say you are sorry" upon answering the question of what it is that they study so many times, many would have financed a considerable portion of their academic pursuits. Unfortunately, such ignorance as to what exactly this theological discipline entails symbolizes the neglect the defense of the faith has fallen into in the contemporary church and is one of the reasons that everywhere the believer and student of religion turns today they find Christianity losing considerable ground both within and without its boundaries to a wide variety of opponents and adversaries. To the serious student of this field of study, one of the best tools around which to build a fundamental understanding of the discipline's ins and outs is "Christian Apologetics" by Norman Geisler, one of the field's foremost living practitioners.

Basic to any academic discipline is the approach or methodology which scholars and researchers apply to the subject matter. The field of Apologetics is no different. Geisler lists the methodologies to knowledge in general and about God in particular as agnosticism, rationalism, fideism, experientialism, evidentialism, pragmatism, and combinationalism. In the course of his analysis, Geisler evaluates each in terms of their epistemology regarding religious matters and how these approaches stack up under the weight of being scrutinized by their own criteria.

The first approach to knowledge of God is agnosticism. Coined by T.H. Huxley, the term agnosticism means "no knowledge" and thus contends one is unable to know anything about God (13).

Agnosticism is itself divided into two branches. The one holds that not yet enough conclusive evidence pointing in one direction or the other regarding the existence of God has been gathered. The other holds that God is not knowable.

Of the agnostics that claim God is not knowable, this claim is based upon their understanding of the nature of knowledge. Drawing upon David Hume's Enquiry Concerning Human Understanding and A.J. Ayers' Language, Truth, & Logic, these agnostics have divided the tree of actual knowledge into two branches.

The first variety of valid statements are analytic statements meaning they are valid by the terms of their definitions. For example, all bachelors are unmarried. The second type of valid statements are known as synthetic and are what we would refer to as matters of fact as they are about empirically gathered data (17).

Geisler writes of the agnostic views regarding talk about God, "For the term 'God' is neither analytic nor synthetic; that is, it is neither offered by the theist as an empty contentless definition corresponding to nothing in reality nor is it filled with empirical content since 'God' is allegedly a supraempirical being. Hence, it is literally nonsense to talk about God (18)."

To the aspiring apologist hoping to present an objective case for the Christian faith beyond how warm and fuzzy Jesus makes their innards, it may seem that the agnostic methodology has struck an early and potentially crippling blow to this noble effort. However, a bit of careful reflection may even the scales once more between the agnostic and the Christian.

The lofty sounding name given to this epistemology of language is the Verification Principle. If the Christian turns the Verification Principle back on itself, one sees it is self-referentially incoherent as the concept cannot live up to its own criteria as the Verification Principle is neither purely definitional or merely a statement of fact.

Thus to remain consistent, the agnostic must admit that, since our knowledge of the empirical and metaphysical realms is limited, by definition of man's own finitude, this understanding cannot be totally comprehensive. Of those unwilling to admit God may exist in those reaches man cannot fully fathom, Geisler writes, "And there is simply no way short of omniscience that one can make such sweeping and categorical statements about reality...Hence total agnosticism is only self-defeating. Only an omniscient mind could be totally agnostic and finite men do not possess omniscience (27)."

By Frederick Meekins

Christianity & Superhero Movies

Secularist Educators On The March Against Traditional Holidays

Sometimes, the best way to gain insight into a thing, person, or an issue is to consider it through the lens of its seemingly opposite.

For example, in terms of celebrations on the calendar, on their surface few would be more opposite than Halloween and Christmas.

Halloween, on the one hand, is a reflection that all things in this life come to an end in death and that death is the result of evil having come into the world and how all mortals have at least a passing degree of interest in that particular existential state.

Christmas, on the other hand, is a celebration of the birth of the One who came into the world so that we might have life and life more abundantly held at the time of the year in the Northern Hemisphere when nature begins to remind that the preponderance of darkness is itself a temporary thing.

By examining how each of these are viewed and approached in the mind of the secular statist, one gains more of a comprehensive understanding of the irrationality of many of the critics of these otherwise beloved occasions.

A number of these lame excuses were examined in a Desert News article titled “For Religious Reasons Christmas/Halloween Take A Hit In Schools.”

For example, at Inglewood Elementary in the suburbs of Philadelphia, party poopers there canceled the school's student Halloween parade on the grounds that the activity was religious in nature.

Reflection upon both Halloween and Christmas parties reveals that neither celebration will likely manipulate those attending these functions to abandon their mostly deeply cherished beliefs in favor of a whole new set of spiritual paradigms.

For example, the most professedly spiritual aspect of Christmas is the commemoration of the birth of the Christ Child destined to be slain from the foundation of the world in payment for the sins of every person to have walked the face of the earth willing to accept Christ as Lord and Savior.

However, at most Christmas parties, seldom does this truth upon which all of cosmic history orbits get all that much in the way of good eats and the gift giving frenzy.

But if Christmas has to be abolished because its true meaning might unsettle those that practice other creeds or who claim to practice no creed at all not so much out of a profound conviction that outright nihilism profess is really the correct way to ultimate truth but more out of a deep-seated hatred of Jesus, then Halloween should be banished from the halls of polite academia as well. But with violence and sexuality rampant throughout many of the nation's schools, can they really be considered all that polite anymore?

Halloween traces its origin back primarily to traditions surrounding the Celtic new year known as Samhain that were introduced to America by Irish immigrants. In pagan times, it was believed that during that particular time of year that the boundaries between the realms of the spirit and corporeal flesh were at their thinnest with beings able to cross over.

As a result, assorted customs developed where the living thought the agitated spirits could be mollified with treats. Eventually, the enterprising realized that they too could get a piece of the pie and whatever other goodies were being passed out that night if they decided to disguise themselves in costumes.

Over time, Samhain evolved into the festival that we have today. To kill a number of birds with one stone, the Roman Catholic Church adopted the days around the first of November as All Saints and All Souls Day since the minds of the natives were already focused upon the departed that time of the year. And a festival similar to the one already in place provided the reluctant with one less excuse as to why they did not want to convert to Christianity.

In its assorted prohibitions and condemnations, Scripture is quite explicit about the believer not having much to do with witchcraft, necromancy, and related things that go bump in the night. Coupled with a suspicion of Catholicism and the rise of alternative spiritualities such as the New Age movement in general or Wicca in particular, a perspective rose to prominence within the more conservative wings of Evangelicalism that the true Christian did not participate in this celebrations that look to as mascots the darkest archetypes such as witches, vampires, and the disembodied spirits of the departed that continue to walk the earth.

However, as Lutheran apologist Gretchen Passintino has amusingly summarized, participating in traditions such as Trick-Or-Treat no more makes you a pagan than opening a Christmas present makes you a Christian.

Probably nearly 99% of children participating in the traditions of Halloween such as parades are not doing so with the expressed purposes of rendering glory and homage unto Satan. Most are merely excited to be prancing about as their favorite imaginary character or as something they would like to be when they grow up and at the prospect of sugary or salty snacks once they have completed their celebratory perambulation.

Your child will be more likely to veer off into the Devil's clutches if they are denied things as Halloween parades if for no other reason than to slap such ultracontrolling parents across the face. It is often the human tendency to conclude that if something is to be banned to the extent with nothing to replace it other than to sit around and mope (and that includes Bible study when everyone else is running the street gathering candy) it must be better than one can possibly imagine.

Concocting the excuse that both Halloween and Christmas must be banned since these celebrations might ignite the religious curiosities and inclinations of impressionable urchins apparently wasn't enough. The bureaucrats controlling the public school system had to reveal additional cards as to just how incompetent and devoid of common sense they really are.

Dr. Fredrick Withum released the following statement to the press as to why assorted holiday activities had to be canceled in the Cumberland Valley District where he is superintendent. He said, “Twenty years ago, nobody would have ever thought that a principal would have to consider, as a part of their training, what they would do in the event of a shooting in their building or in the midst of an aggravated custody issue within their building in which a national amber alert is issued The best way to make schools safer is to continue to help them be joyful places, but we are going to have to find new ways and new procedures to ensure this is the case."

The first part of this statement is invoked in order to paint those that disagree with what is to follow look like like such critics agree with mass murderers, kidnappers, and all around child predators. The opening statement has very little to do with why Halloween or Christmas festivities need to be canceled.

If students are passing through metal detectors and wanded before entering the building, shouldn't that level of vigilance be able to ferret out any potential ne'erdowell attempting to sneak in an actual weapon as part a Halloween costume?

It is not that students are in any increased danger as a result of Christmas or Halloween parades.

The thing is, like many of the parents that seemingly don't have any energy to take care of their offspring but are seemingly energetic enough to engage in the procreative calisthenics necessary to conceive another or to go on the hunt for another mate, most of the teachers backing this shift in policy are most likely just plain lazy and dislike children to such an extent that they simply don't want to be bothered with supervising physically assertive activities such as traditional holiday parties.

Aside from serving as entertaining highlights of a given year, Christmas and Halloween parties also acculturate the youth with the narratives and traditions of the broader society across the span of time.

Thus, another prime motivator is not only bringing an end to Christmas and Halloween but also Western civilization in which these celebrations are practiced and expressed.

This is highlighted in Dr. Withum's statement when he says, “The best way to make schools safer is to continue to help them be joyful places, but we are going to have to find new ways and new procedures to ensure this is the case.”

Throughout his campaigns and early days of his presidency, Barack Obama talked repeatedly about the need to fundamentally transform America.

There is only so much that the federal executive branch can do at that level. And even if sweeping changed are implemented from above they are often characterized as opposed rather than being transformative in nature.

In order to be the most successful, revolutionary transformation must be inflicted upon those possessing the least experience with things being a way any other than the alterations being proposed. Their acceptance is often the result of being exposed to them over the course of an extended amount of time as resistance is eventually worn down.

It is during the earliest years of education that this sweeping social manipulation is most likely to be the most effective. Hence the emphasis upon finding new ways of having joy.

As one concerned grandmother whose grandchildren attend school in the impacted district pointed out, in many instances that the observance of these holidays in the public school setting are being abolished with the excuse that these celebrations take away from instructional time. Of this, she astutely observed, “That's a bunch of baloney. You're going to tell me that 20 minutes out of the whole school year will do that...?”

She is absolutely correct. It is doubtful that these students are being constantly drilled in the sciences and technologies that will be need to take on and defeat the Red Chinese in the looming Lunar War.

But then again, there might not be enough time left over in the school day for Christmas, Halloween, or even Valentines Day. After all, the students of tomorrow are busy learning why they need to submit to Islamic peculiarities such as Ramadan while being led in classroom chants how there is no God but Allah and Muhammad is his prophet while they select their Muslim names or how to put a condom on a cucumber while being told that Heather has two mommies.

In their war to take over America, no front is too trivial to the proponents of totalitarianism. Many have come to realize this in the struggle to redesign the nation's health care system.

However, seizing this essential aspect of our lives and sizable percentage of the U.S. Economy will not satisfy for very long. For even now those having embraced this despotic mindset conspire to proscribe for the citizen which rituals and commemorations bringing to mind ultimate concerns may be expressed in those venues now administered in the name of the state.

By Frederick Meekins

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