LOVE and Other Responses to Atheists (including William Lobdell)

Published January 8, 2024January 8, 2024 by Papa Giorgio

(Originally Posted July 2010)

THIS IS A GREATLY EXPANDED UPDATE, BY-THE-BY

Mariano Grinbank, a Messianic-Jew and persona behind True Freethinker and earlier, Atheism is Dead [now an essentially dead site], succinctly draws a line in the “worldview sand” when he lays down what many atheist cannot pick up. I will let you watch this 1-1/2 minute portion to see what I mean:

A friend texted me the Jeff Daniel’s Newsroom video… and this was essentially my response. (Here it has links and videos as well as larger quotes, the real response was just in text form)

In my years of experience of talking about religion and politics (since 1999 on the WWW, Space Battles Forum), I have noticed the main impediment to people progressing in thinking on a matter. Not speaking of you, but a wider point I am making (Yoda). People will watch that clip and be convinced (This is referring to the Jeff Daniels “Newsroom” clip that occasionally makes it’s rounds).

There were a lot of things just spewed out as fact that many just accept as fact. But to dissect this clip even more work needs to be done than I did – linking articles, media, etc. (As I did: Newsroom’s Anti-America Scene Bitch Slapped!)

People would rather “just accept/believe” than do the hard work to challenge, properly their own beliefs by rightly contrasting two views. Well.

People want the easy way out.

Take for instance an oft used “evidence” against God. People will merely say, “well, what about this evil [insert any one you wish], doesn’t this disprove your God? This person to challenge their own position will have to respond to their own “bumper sticker position” by asking themselves what are the competing worldviews? What do they offer as explanations to said evils? Does theism offer a reasonable response?

These questions take more time than one sentence responses like the one sentence challenge.

But as before, people like the easy route versus thinking well.

Here is a truncated example, how the three big worldviews would respond to rape:

THEISM: evil, wrong at all times and places in the universe — absolutely.

ATHEISM: taboo, it was used in our species in the past for the survival of the fittest and is thus a vestige of evolutionary progress… and so may once again become a tool for survival — it is in every corner of nature.

TWO BOOKS I read years ago that would undergird the evolutionary/atheistic [naturalism] foundation for explaining rape: Dale Peterson and Richard Wrangham, Demonic Males: Apes and the Origins of Human Violence | Randy Thornhill and Craig T. Palmer, A Natural History of Rape: Biological Bases of Sexual Coercion.

PANTHEISM: illusion, all morals and ethical actions and positions are an illusion (Hinduism – maya; Buddhism – sunyata). To reach some state of Nirvana one must retract from this world in their thinking on moral matters, such as love and hate, good and bad. Not only that, but often the person being raped has built up bad karma and thus is the main driver for his or her state of affairs (thus, in one sense it is “right” that rape happens).

Even the staunch, to the end of his life atheist, Christopher Hitchens, noted the despair in man’s [his] best laid plans being thwarted by death:

“Rage would be beside the point for the same reason. Instead, I am badly oppressed by a gnawing sense of waste. I had real plans for my next decade and felt I’d worked hard enough to earn it. Will I really not live to see my children married? To watch the World Trade Center rise again? To read — if not indeed write — the obituaries of elderly villains like Henry Kissinger and Joseph Ratzinger?” (RPT – 2010)

Here are some more examples from an Apologetic Press’ article: “THE DESPAIR OF ATHEISM“

…..Graham Lawton, Executive Editor of New Scientist magazine, penned a brief article titled, “What is the Meaning of Life?” He began with his blunt, one line answer: “The harsh answer is ‘it has none.’” He went on to say: “Your life may feel like a big deal to you, but it’s actually a random blip of matter and energy in an uncaring and impersonal universe.” Stephen J. Gould, one of the most recognized evolutionary paleontologists of the 20^th century, wrote about atheism’s meaninglessness with his customary flair: “We are here because one odd group of fishes had a peculiar fin anatomy that could transform into legs for terrestrial creatures; because the earth never froze entirely during an ice age; because a small and tenuous species, arising in Africa a quarter of a million years ago, has managed, so far, to survive by hook and by crook. We may yearn for a ‘higher answer’—but none exists.”

Philosopher and self-professed atheist, Thomas Nagel, teaches and writes extensively on atheism’s implication of meaninglessness. In his brief book What Does it All Mean? A Very Short Introduction to Philosophy, he stated: “If you think about the whole thing, there seems to be no point to it at all. Looking at it from the outside, it wouldn’t matter if you had never existed. And after you have gone out of existence, it won’t matter that you did exist.” Eminent atheistic author, debater, and spokesperson Richard Dawkins boldly said: “The universe 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.” Edward O. Wilson quipped that “no species, ours included, possesses a purpose beyond the imperatives created by its genetic history.”

The late William Provine, atheistic professor in the Department of Ecology and Evolutionary Biology at the distinguished Cornell University, stated: “Naturalistic evolution has clear consequences that Charles Darwin understood perfectly. 1) No gods worth having exist; 2) no life after death exists; 3) no ultimate foundation for ethics exists; 4) no ultimate meaning in life exists; and 5) human free will is nonexistent.”

The existential philosopher Albert Camus, winner of the Nobel Prize in literature, struggled greatly with atheism’s lack of meaning and purpose. So great was his contemplation of it, he declared, “I therefore conclude that the meaning of life is the most urgent of questions.” Camus then championed the idea of the “absurd” man. He used a very specific meaning for the word “absurd.” In his writing, the concept of the absurd is the recognition and acceptance that life has no meaning, rhyme, or reason. He says of the absurd man: “He feels within him his longing for happiness and for reason. The absurd is born of this confrontation between the human need and the unreasonable silence of the world.” His whole book begins with the premise that atheism denies any meaning to the world, and proceeds to flesh out how a person can keep from committing suicide once he arrives at universal meaninglessness. Thus, he begins the book, saying: “There is but one truly serious philosophical problem, and that is suicide. Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy.” And later in the book he concludes, about his entire book, discussion, and life: “Let me repeat. None of all this has any real meaning.”…..

Fyodor Dostoyevsky’s maxim rings just as true today as it did in his day,

“If God does not exist, all things are permissible”

…a statement which Sartre called the starting point of existentialism (SEE: “Existentialism and Humanism,” trans. Philip Mairet, pp. 32-33. Quoted in “Does God Believe in Atheists? [newer Kindle ed.]” (Evangelical Press; 2000), p. 123.).

BE THINKING expands on the above Dostoyevsky quote with modern atheist support:

…Traditionally, atheists have acknowledged that God is a necessary condition of objective moral values (i.e. the sort of moral truths that are discovered rather than invented by humans and which are “valid and binding whether anybody believes in them or not”). For example:

Jean-Paul Sartre: “when we speak of ‘abandonment’ – a favourite word of Heidegger – we only mean to say that God does not exist, and that it is necessary to draw the consequences of his absence right to the end. The existentialist is strongly opposed to a certain type of secular moralism which seeks to suppress God at the least possible expense. Towards 1880, when the French professors endeavoured to formulate a secular morality, they said … nothing will be changed if God does not exist; we shall rediscover the same norms of honesty, progress and humanity, and we shall have disposed of God as an out-of-date hypothesis which will die away quietly of itself. The existentialist, on the contrary, finds it extremely embarrassing that God does not exist, for there disappears with Him all possibility of finding values in an intelligible heaven. There can no longer be any good a priori, since there is no infinite and perfect consciousness to think it. It is nowhere written that ‘the good’ exists, that one must be honest or must not lie, since we are now upon the plane where there are only men. Dostoevsky once wrote: ‘If God did not exist, everything would be permitted’; and that, for existentialism, is the starting point. Everything is indeed permitted if God does not exist, and man is in consequence forlorn, for he cannot find anything to depend upon either within or outside himself.”
Paul Kurtz: “The central question about moral and ethical principles concerns their ontological foundation. If they are neither derived from God nor anchored in some transcendent ground, they are purely ephemeral.”
Julian Baggini: “If there is no single moral authority [i.e. no God] we have to in some sense ‘create’ values for ourselves … [and] that means that moral claims are not true or false… you may disagree with me but you cannot say I have made a factual error.”
Richard Dawkins: “The universe that we observe has precisely the properties we should expect if there is, at bottom, no design, no purpose [i.e. no God], no evil, no good, nothing but pitiless indifference.” Dawkins concedes: “It is pretty hard to defend absolutist morals on grounds other than religious ones.”….

This age is an age of religious cacophony, as was the Roman Empire of Christ’s time. From agnosticism to Hegelianism, from devil-worship to scientific rationalism, from theosophical cults to philosophies of process, virtually any worldview conceivable is offered to modern man in the pluralistic/relativistic marketplace of ideas. Our age is indeed in ideological and societal agony, grasping at anything and everything that can conceivably offer the ecstasy of a cosmic relationship or of a comprehensive Weltanschauung [worldview].

— Atheist Morality Noted Below —

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….Darwin thought that, had the circumstances for reproductive fitness been different, then the deliverances of conscience might have been radically different. “If … men were reared under precisely the same conditions as hive-bees, there can hardly be a doubt that our unmarried females would, like the worker-bees, think it a sacred duty to kill their brothers, and mothers would strive to kill their fertile daughters, and no one would think of interfering” (Darwin, Descent, 82). As it happens, we weren’t “reared” after the manner of hive bees, and so we have widespread and strong beliefs about the sanctity of human life and its implications for how we should treat our siblings and our offspring.

But this strongly suggests that we would have had whatever beliefs were ultimately fitness producing given the circumstances of survival. Given the background belief of naturalism, there appears to be no plausible Darwinian reason for thinking that the fitness-producing predispositions that set the parameters for moral reflection have anything whatsoever to do with the truth of the resulting moral beliefs. One might be able to make a case for thinking that having true beliefs about, say, the predatory behaviors of tigers would, when combined with the understandable desire not to be eaten, be fitness producing. But the account would be far from straightforward in the case of moral beliefs.” And so the Darwinian explanation undercuts whatever reason the naturalist might have had for thinking that any of our moral beliefs is true. The result is moral skepticism.

If our pretheoretical moral convictions are largely the product of natural selection, as Darwin’s theory implies, then the moral theories we find plausible are an indirect result of that same evolutionary process. How, after all, do we come to settle upon a proposed moral theory and its principles as being true? What methodology is available to us?

Paul Copan and William Lane Craig, eds., Contending With Christianity’s Critics: Answering the New Atheists & Other Objections (Nashville, TN: B&H Publishing, 2009), 70.

This is why I have this “legal statement” — for lack of a better descriptor when people hit me up online or through emmail to discuss issues:

“By-the-by, for those reading this I will explain what is missing in this type of discussion due to the media used. Genuflecting, care, concern, one being upset (does not entail being “mad”), etc… are all not viewable because we are missing each other’s tone, facial expressions, and the like. I afford^[a] the other person I am dialoguing with the best of intentions and read his/her comments as if we were out having a talk over a beer at a bar or meeting a friend at Starbucks. Or even striking up a conversation in a line at a grocery store. In other words, in public. (I say this because there seems to be a phenomenon of etiquette thrown out when talking through email or social media sites. There seems to be more vulgarity and gratuitous responses than if you were to strike up conversation in line at a check stand in a grocery market.) You will see that often I USE CAPS — which in www lingo for YELLING. I am not using it this way, I use it to merely emphasize a point (even at times noting this): *not said in yelling tone, but merely to emphasize*. So, in all my discussions I afford[a] the best of thought to the other person as I expect he or she would to me… even if dealing with tough subjects like the ones being discussed herein. I have had more practice at this than most, and with half-hour pizza, one hour photo and email vs. ‘snail mail,’ know that important discussions take time to meditate on, inculcate, and to process. I will not expect agreement, rather, clarity. So be prepared for a good thought-provoking discussion if you choose one with me.”

[a] DICTIONARY: 2. provide or supply (an opportunity or facility): “the rooftop terrace affords beautiful views”

SYNONYMS: provide, supply, present, purvey, make available, offer, give, impart, bestow, furnish, render, grant, yield, produce, bear

ORIGIN: late Old English geforthian, from ge- (prefix implying completeness) + forthian ‘to further’, from forth. The original sense was ‘promote, perform, accomplish’, later ‘manage, be in a position to do’.

So here-is-as-good-a-place-as-any to post an old commentary on an atheist guest Hugh Hewitt had on his radio show, as, I am importing my posts slowly. Enjoy, and keep in mind I am merely bringing together many resources:

Let me here disagree a small bit with Hugh Hewitt. In the interview with evangelical turned atheist, William Lobdell, author of, Losing My Religion: How I Lost My Faith Reporting on Religion in America-and Found Unexpected Peace, Hugh mentioned that this is not an apologetics issue. Which is partially true, apologetics does not regenerate, only the Holy Spirit can do that. However, after listening to this interview, I believe a strong apologetic can break through the weak responses I heard by Lobdell to sometimes strong, sometimes weak as well, challenges to Lobdell’s atheism via callers to the Hugh Hewitt show.

The 2-hour interview can be found either in the free podcast section of the ITunes store under the Hugh Hewitt show, or one can listen here:

CANNOT FIND THESE AUDIOS — WHEN I DO, I WILL LINK EM

~~Hour 1 of the interview with Lobdell (hour-2 of actual show);~~
~~Hour 2 of the interview with Lobdell (hour-3 of actual show)~~

I will work my way through a few of the rejections found in the interview in a fashion that deals with Lobdell’s reasoning behind rejecting his faith. Some of these rejections are implied implicitly by him, other are explicit rebuttals by Lobdell to callers to the show.

In hour one, near the beginning, Lobdell starts out with the sex abuse cases that have hit the Catholic church.

He seems to be saying that these abuse cases made him begin to deconstruct his faith. I will deal with this issue in a few ways:

FIRST, I will make the case that atheists, Buddhists (atheists), and others commit these crimes, which should make the skeptic ask if he or she is rejecting an ideology for this reason seems to be just as strong for atheism as it is for Christianity. In other words, if the rejection of Christianity is because of the evil it produces, then what about the evil seemingly produced by atheism. A deeper explanation of this will come shortly.

SECONDLY, to judge an act “evil,” one would have to have a metaphysics, excuse me, a coherent – non-self-refuting – logical worldview in order to judge some act on a scale that says an act is morally wrong while expecting another person to know (inherently) this scale by which to judge an act and agree with said person.

OKAY, OFF WE GO WITH THIS REVISED CRITIQUE.

Sexual Abuse

Sexual Abuse — Catholic Church. Other religious and non-religious organizations “PRACTICE” this abuse… wherever there is a person of authority over children and the chance to be alone with a child, you will find people who fill these positions for the direct purpose of abusing these young victims.

For instance,

EDUCATION K-12

I was challenged with the following thought via a VERY OLD debate I was involved in about the “Mosque at Ground Zero”:

Sean…. If we are to follow your logic, I guess no Catholic churches should be located within a few blocks of daycare centers, no?

This RESPONSE is updated with fresh information for the current reader vs. my debates from 2010:

Nearly 200 K-12 educators are being charged with sex crimes involving children so far in 2022… But the left denies grooming at schools

While the left may deny child grooming in schools outright or claim that it is shockingly rare, this year’s arrest records prove them liars.

181 K-12 educators have been charged with sex crimes against children just in the first half of 2022, with 140 allegedly committing sex crimes against their students.

These crimes range from child pornography to rape and are all heinously vile.

The average for the 181-day period from January 1st to June 30th is one educator arrested for sex crimes every single day. That means that every single day these horrible acts are happening at schools.

Four principals, 153 teachers, 12 teachers’ aides, and 12 substitute teachers make up the 181 arrested pedophiles and groomers. Male teachers made up 78% of those arrested, some of the educators arrested, and about 40 of them were also women….(NTD)

NUMBER TWO, I wish to discuss this issue of molestation by priests that you intimated about.

School counselors, dentists, Buddhist monks, foster parents, and the like — all have abused children. Men who are pedophiles look for positions of AUTHORITY OVER [*not yelling, merely emphasizing*] children that afford MOMENTS OF PRIVACY with these same children. Dentists do not violate children or women in the name of dentistry. Buddhists monks do not sodomize children in the name of Siddhartha. School counselors in the name of psychology, foster parents in the name of Dr. Spock, etc, … you get the point. Likewise, priests do not violate children in the name of Christ. (The many terrorist attacks are in the name of something… can you tell me what Nora?)

[….]

So I hope you can see that mentioning churches next to schools is a non-sequitur, I think we can agree that any church moving priests (Catholicism) or pastors (Protestantism) from one parish or church to another is a problem that has to be dealt with. Just like teachers who have the same issues levied towards them are moved from district-to-district (N.E.A.).

Here is an updated stat for clarity on this subject:

While sexual repression might explain the horrific history of sexual abuse committed by Catholic clergymen, it does not explain the much greater incidence of sexual abuse by secular educators in the public school system.⁴¹

[41] “The physical sexual abuse of students in schools is likely more than 100 times the abuse by priests.” Shakeshaft, C. Ph.D., U.S. Department of Education report. 2002. [The 2004 study can be seen here in PDF FORM. I believe the author meant 2004]

Vox Day, The Irrational Atheist: Dissecting the Unholy Trinity of Dawkins, Harris, And Hitchens (Dallas, TX: BenBella Books, 2008), 174.

Here is how LIFE SITE discussed the information:

…But according to Charol Shakeshaft, the researcher of a little-remembered 2004 study prepared for the U.S. Department of Education, “the physical sexual abuse of students in schools is likely more than 100 times the abuse by priests.”

After effectively disappearing from the radar, Shakeshaft’s study is now being revisited by commentators seeking to restore a sense of proportion to the mainstream coverage of the Church scandal.

According to the 2004 study “the most accurate data available at this time” indicates that “nearly 9.6 percent of students are targets of educator sexual misconduct sometime during their school career.”

“Educator sexual misconduct is woefully under-studied,” writes the researcher. “We have scant data on incidence and even less on descriptions of predators and targets. There are many questions that call for answers.”

[….]

Weigel observes that priestly sex abuse is “a phenomenon that spiked between the mid-1960s and the mid-1980s but seems to have virtually disappeared,” [see recomended book to the right] and that in recent years the Church has gone to great lengths to punish and remove priestly predators and to protect children. The result of these measures is that “six credible cases of clerical sexual abuse in 2009 were reported in the U.S. bishops’ annual audit, in a Church of some 65,000,000 members.”

Despite these facts, however, “the sexual abuse story in the global media is almost entirely a Catholic story, in which the Catholic Church is portrayed as the epicenter of the sexual abuse of the young.”

[….]

In 2004, shortly after the Shakeshaft study was released, Catholic League President William Donohue, who was unavailable for an interview for this story, asked, “Where is the media in all this?”

“Isn’t it news that the number of public school students who have been abused by a school employee is more than 100 times greater than the number of minors who have been abused by priests?” he asked.

“All those reporters, columnists, talking heads, attorneys general, D.A.‘s, psychologists and victims groups who were so quick on the draw to get priests have a moral obligation to pursue this issue to the max. If they don’t, they’re a fraud.”

EASILY PUT:

Because teacher’s unions transfer teachers who molest children around the districts means one should reject education.

…OR…

Because teacher’s unions transfer teachers who molest children around the districts means education doesn’t exist.

In other words, would Columbia University have to stop teaching about education because the N.E.A. shuffles around rapists and child predators? The argument is a non-sequitur designed merely to stir up feelings of animosity and then direct them towards an entirely different subject. There tends to be a blurring of subject/object distinction on the professional left. Here is a short list of what I alluded to above:

The conclusion just doesn’t follow the premise. In the case of religious comparisons, you would have to isolate the founders and their lives in order to properly judge a belief, not the followers. I would engender the reader to consider well this quote by Robert Hume:

1) Religious News Online reports from an original India Times article, another source that cites this is Child Rights Sri Lanka:

Two Buddhist monks and eight other men were arrested on Wednesday, accused of sexually abusing 11 children orphaned by the island’s 19-year civil war, an official said.

Investigations revealed that the children, aged between nine and 13, had been sexually abused over a period of time at an orphanage where the men worked, said Prof. Harendra de Silva, head of the National Child Protection Authority….

2) Washington County Sheriff’s Office Media Information reported the following:

Mr. Tripp was arrested for sexually abusing a former 15-year-old foster care child.

The investigation started when the Oregon Department of Human Services was contacted by a school counselor who learned that there may be sexual abuse involving a student and Mr. Tripp. DHS workers then contacted Sheriff’s Detectives who took over the investigation.

Detectives learned that Mr. Tripp has been a foster parent since 1995 and has had at least 90 children placed in his home during that time. Sheriff’s Detectives are concerned that there may be more victims who have not yet reported sexual contact involving Mr. Tripp….

3) A therapist who worked at Booker T. Washington Middle School in Baltimore was arrested in Catonsville and charged with molesting a 13-year-old boy, Baltimore County police said yesterday.

Robert J. Stoever, 54, of the 1500 block of Park Ave. was arrested Sunday night after a county police officer saw him and the boy in a car in a parking lot at Edmondson Avenue and Academy Road, said Cpl. Michael Hill, a police spokesman.

Stoever was charged with a second-degree sex offense and perverted practice, according to court documents. He was sent to the Baltimore County Detention Center, Hill said….

4) A Bronx dentist was arrested yesterday on charges that he twice raped a 16-year-old patient whom he had placed under anesthesia during an office visit on Thursday, police said.

The girl, a patient of the dentist for several years, was hired for a summer job as his receptionist on Thursday, and had an appointment with him for treatment that afternoon, said Lieut. Hazel Stewart, commander of the Bronx Special Victims Squad.

[….]

“She went in and she changed into a little uniform that he gave to her, and he gave her some files to work on,” the lieutenant said. “Then he said that it was time to take a look at her teeth.”

At that point, Lieutenant Stewart said, “he used some type of anesthesia on her and he allegedly raped her.”

The young woman told officers that she was never fully anesthetized, Lieutenant Stewart said, but that “the effects of the anesthesia were strong enough to render her helpless to such a degree that he was able to rape her again.”

These folks that commit these crimes are atheists, Christians, Buddhists (which are epistemologically speaking, atheists), and every other ideology and from every stripe of life and culture in the world.

Thus, the argument is as strong as this:

There have been many cases of dentists molesting and raping children, therefore, dentists cannot take moral positions on secular society.

The conclusion just doesn’t follow the premise.

There have been many cases of priests molesting and raping children, therefore, the Pope (or any religious Catholic) cannot take moral positions on secular society.

There have been many cases of dentists’ drugging men, women

and children sexually assaulting them against their will, therefore,

I do not believe in the INSTITUTION of dentistry any longer

💢

There have been many cases of teachers sexually assaulting children

in their positions of authority over these naive, immature, minds,

therefore, I do not believe in INSTITUTION of K-12 education any longer.

Do you see the fallacy in using such loose logic shot from the hip?

Comparing Like Kinds

In the case of religious comparisons, you would have to isolate the founders and their lives in order to properly judge a belief, not the followers. I would engender the reader to consider well this quote by Robert Hume:

MUHAMMAD vs. JESUS

SEE MY PDF: “MUHAMMAD vs. JESUS“

While Steven Crowder did not expect his comedic skit to be used in a serious apologetic, sometimes humor best illustrates a point as well:

MUHAMMAD – Ordered his followers, as well as personally participating in, both digging their graves and cutting the throats of between 600-to-900 men, women, and children. Jews. Some of the women and children were taken as property. He was a military tactician that lied and told others to use deception that ultimately led to the death of many people (taqiyya): The word “Taqiyya” literally means: “Concealing, precaution, guarding.”

In the West, what is said and done more or less corresponds to the intentions of the speaker and the doer. Liars and cheats abound, of course, but generally they can go only so far before being caught out in the contractual relationships of their society. Lying and cheating in the Arab world is not really a moral matter but a method of safeguarding honor and status, avoiding shame, and at all times exploiting possibilities, for those with the wits for it, deftly and expeditiously to convert shame into honor on their own account, and vice versa for their opponents. If honor so demands, lies and cheating may become absolute imperatives. In Shia practice, a man is allowed what is called “precautionary dissimulation,” a recognition that truth may be impossible in some contexts.
Pierre Bourdieu, the French social anthropologist, has pointed out that no dishonor attaches to such primary transactions as selling short weight, deceiving anyone about quality, quantity or kind of goods, cheating at gambling, and bearing false witness. The doer of these things is merely quicker off the mark than the next fellow; owing him nothing, he is not to be blamed for taking what he can.^[1]

Islamic ethics include deceiving the Kafir. The doctrine of deception is found in the Sunna and the Koran. The Arabic name for sacred deception is called taqiyya.

We never see any depictions of Muhammad with children, we just know that he most likely acquired a child bride at age six and consummated that “marriage” when she was nine^[2] — he was a pedophile in other words. While the Qu’ran states that a follower of this book should have no more than 4 wives, we know of course that he had many more, about 5 more in fact. And “Just War Theory” cannot apply to Muhammad and Muslim’s since when he said:

“I have been ordered by Allah to fight against people until they testify that none has the right to be worshipped but Allah and that Muhammad is Allah’s Apostle and offer prayers perfectly and give the obligatory charity…then they will save their lives and property from me” (Sahih Muslim 1.24).

He ordered his followers to raid caravans, “This is the caravan of the Quraysh possessing wealth. It is likely that Allah may give it to you as booty.”^[3] As he was dying, he said these now famous words, “I have been made victorious with terror.”^[4]

Many more examples could be provided! Even when it comes to “salvation,” the most ardent/obedient Muslim still leaves his or her entrance into “heaven” is, in the end, an impersonal act of arbitrary divine power.… no story of love and sacrifice or assurance is provided.

[1] David Pryce-Jones, The Closed Circle: An Interpretation of the Arabs (Chicago, IL: Ivan R, Dee Publishers, 2009), 4, 38.

[2] Bukhari, vol. 5, book 63, no. 3896; cf. Bukhari, vol. 7, book 67, no. 5158.

[3] Ibn Sa’d, Kitab Al-Tabaqat Al-Kabir, translated by S. Moinul Haq and H. K. Ghazanfar, vol. 2 (Kitab Bhavan, n.d.), 9.

[4] Muhammed Ibn Ismaiel Al-Bukhari, Sahih al-Bukhari: The Translation of the Meanings, translated by Muhammad M. Khan, vol. 4, bk. 56, no. 2977 (Darussalam, 1997).

I was reading through some passages in the Quran not too long ago and came across Quran chapter 79, verse 42. I immediately noticed how similar this verse in the Quran is to Mark 13:31-32 … So, I started to do some more research on who Muhammad REALLY thought he was compared to Jesus. The findings are quite shocking!

JESUS – When Peter struck off the ear of the soldier, healed it. Christ said if his followers were of any other kingdom, they would fight to get him off the cross. He also told Peter if he lived by the sword, he would die by it.; Christ invited and used children as examples of how Jewish adults should view their faith… something culturally radical – inviting children into an inner-circle of a group of status-oriented men such as the Pharisees was unheard of. Especially saying to them their faith must be similar; Jesus, and thusly us, can access true love because the Triune God has eternally loved (The Father loves the Son, etc. ~ unlike the Unitarian God of Islam).

Love between us then has roots in our Creator… [examples]:

my wife and I for instance, as well as family,
the love in community/Body of Christ,
love for our enemies, …etc…

…has eternal foundations in God; This love from God towards us has caused a Sacrifice to ensure our salvation (John 3:16-17; 5:25; 6:47). Jesus said as well that he has “spoken openly to the world… always teaching in synagogues or at the temple, where all the Jews come together. ‘I said nothing in secret’” (John 18:20). The Bible also states that God cannot lie (Numbers 23:19; Titus 1:2; Hebrews 6:18) … and Jesus is God in orthodoxy (i.e., Jesus cannot lie). The love of Christ and the relationship he offers is bar-none the center piece of our faith… something the Muslim does not have. Which is why the Church evolved because they have a point of reference in Christ to come back to. In Matthew chapter 5 we find Jesus’ teaching and commending us to the following:

Muhammad would never be able to speak of these things that Christ did in the record of Matthew. Which is why whenever given the chance I say to a Muslim I pray they emulate Jesus’ life and follow Him rather than Muhammad. I wish Muhammad had read and followed Jesus’ teachings as well.

The point is this, if you are to judge an ideology by the merits of its followers, then atheism is to be judged by the same standard, and it does not fare well.

All of the nine founders of religion, with the exception of Jesus Christ, are reported in their respective sacred scriptures as having passed through a preliminary period of uncertainty, or of searching for religious light. Confucius, late in life, confessed his own sense of shortcomings and his desire for further improvement in knowledge and character. All the founders of the non-Christian religions evinced inconsistencies in their personal character; some of them altered their practical policies under change of circumstances.

Jesus Christ alone is reported as having had a consistent God consciousness, a consistent character himself, and a consistent program for his religion. The most remarkable and valuable aspect of the personality of Jesus Christ is the comprehensiveness and universal availability of his character, as well as its own loftiness, consistency, and sinlessness.

(Robert Hume, The World’s Living Religions [New York, NY: Charles Scribner’s Sons, 1959 – original edition 1939], 285-286.)

For instance, while on a six-winery tasting tour north of Santa Barbara, California, in Santa Ynez (a sweet-spot for wine lovers), a discussion was struck between a high school history teacher – whom I refer to as a theophobe – and myself. (I wish to point out that William Lobdell displays no theophobia whatsoever.) The point becomes clear as the debate continues (entitled, “Defending My Faith Over a Syrah” — which, by the way, I cannot think of a better way to defend my faith) towards this all too often used premise by atheists:

At this point the usual litany of “straw man” arguments proceeded to spill forth as they normally do when ones precious bumper-sticker beliefs are challenged and shown to be vacuous. The next thing out of Felicia’s mouth was that organized religion has killed more people and started more wars than any other reason in history. This is where I cringed — a teacher that is charged with children who makes such false claims is a red-flag to me. These types of people repeat such lines not because they have studied history or religion in-depth, but because a politically motivated historian like Howard Zinn or Noam Chomskey said such a thing, or they simply picked up the saying from another friend (who themselves had heard it from another) and it fit so well in their theophobia framework to make the rejection of religion an easy thing in their mind’s eye. This is more of a commentary on said person’s psychosis than making any sort of valid argument. This being said let us deal with this charge:

The Bible does not teach the horrible practices that some have committed in its name. It is true that it’s possible that religion can produce evil, and generally when we look closer at the details it produces evil because the individual people [Christians] are actually living in rejection of the tenets of Christianity and a rejection of the God that they are supposed to be following. So it [religion] can produce evil, but the historical fact is that outright rejection of God and institutionalizing of atheism (non-religious practices) actually does produce evil on incredible levels. We’re talking about tens of millions of people as a result of the rejection of God. For example: the Inquisitions, Crusades, Salem Witch Trials killed about anywhere from 40,000 to 80,000 persons combined (World Book Encyclopedia and Encyclopedia Americana), and the church is liable for the unjustified murder of about (taking the high number here) 300,000-women over about a 300 year period. A blight on Christianity? Certainty. Something wrong? Dismally wrong. A tragedy? Of course. Millions and millions of people killed? No. The numbers are tragic, but pale in comparison to the statistics of what non-religious criminals have committed); the Chinese regime of Mao Tse Tung, 60 million [+] dead (1945-1965), Stalin and Khrushchev, 66 million dead (USSR 1917-1959), Khmer Rouge (Cambodia 1975-1979) and Pol Pot, one-third of the populations dead, etc, etc. The difference here is that these non-God movements are merely living out their worldview, the struggle for power, survival of the fittest and all that, no evolutionary/naturalistic natural law is being violated in other words (as non-theists reduce everything to natural law — materialism). However, and this is key, when people have misused the Christian religion for personal gain, they are in direct violation to what Christ taught, as well as Natural Law. (Adapted from, “The Real Murderers: Atheism or Christianity?”)

So the historical reality that this teacher of history seemed to ignore is that non-religious movements have killed more people in the Twentieth-Century than religion has in the previous nineteen (or for that matter, all of mankind’s history). I also pointed out to Felicia during our conversation that the non-religious view of origins has no moral law to point to any of the above acts as morally wrong or un-ethical. They are merely currently taboo. For someone to say the Nazis were morally wrong they have to borrow from the theistic worldview that posits a universal moral code. If there is no Divine moral law, then as Fyodor Dostoyevsky’s maxim makes the point, “If there is no God, all things are permissible.” Without an absolute ethical norm, morality is reduced to mere preference and the world is a jungle where might makes right.

This portion out of a larger debate I was in touches on my second point… but before moving on, I want to reiterate the first point:

if one were to use evil or wrongs done towards innocent persons as a criterion of an ideologies validity, no faith or unfaith stands this test.

It is more a commentary on human nature.

The question is

which worldview explains best human nature and has the best answer to resolve it.

In fact, another criterion is well used for the validity of faith; here I will post a blog I did quite some time ago entitled “Religion’s Positive Influence: Faith-Based Society Healthier, Lives Longer:”

Social Scientists Agree:

Religious Belief Reduces Crime Summary of the First Panel Discussion Panelists for this important discussion included social scientists Dr. John DiIulio, professor of politics and urban affairs at Princeton University; David Larson, M.D., President of the National Institute for Healthcare Research; Dr. Byron Johnson, Director of the Center for Crime and Justice Policy at Vanderbilt University; and Gary Walker, President of Public/Private Ventures. The panel focused on new research, confirming the positive effects that religiosity has on turning around the lives of youth at risk.
Dr. Larson laid the foundation for the discussion by summarizing the findings of 400 studies on juvenile delinquency, conducted during the past two decades. He believes that although more research is needed, we can say without a doubt that religion makes a positive contribution.
His conclusion: “The better we study religion, the more we find it makes a difference.” Previewing his own impressive research, Dr. Johnson agreed. He has concluded that church attendance reduces delinquency among boys even when controlling for a number of other factors including age, family structure, family size, and welfare status. His findings held equally valid for young men of all races and ethnicities.
Gary Walker has spent 25 years designing, developing and evaluating many of the nation’s largest public and philanthropic initiatives for at-risk youth. His experience tells him that faith-based programs are vitally important for two reasons. First, government programs seldom have any lasting positive effect. While the government might be able to design [secular/non-God] programs that occupy time, these programs, in the long-term, rarely succeed in bringing about the behavioral changes needed to turn kids away from crime. Second, faith-based programs are rooted in building strong adult-youth relationships; and less concerned with training, schooling, and providing services, which don’t have the same direct impact on individual behavior. Successful mentoring, Walker added, requires a real commitment from the adults involved – and a willingness to be blunt. The message of effective mentors is simple. “You need to change your life, I’m here to help you do it, or you need to be put away, away from the community.” Government, and even secular philanthropic programs, can’t impart this kind of straight talk.
Sixth through twelfth graders who attend religious services once a month or more are half as likely to engage in at-risk behaviors such as substance abuse, sexual excess, truancy, vandalism, drunk driving and other trouble with police. Search Institute, “The Faith Factor,” Source, Vol. 3, Feb. 1992, p.1.
Churchgoers are more likely to aid their neighbors in need than are non-attendees. George Barna, What Americans Believe, Regal Books, 1991, p. 226.
Three out of four Americans say that religious practice has strengthened family relationships. George Gallup, Jr. “Religion in America: Will the Vitality of Churches Be the Surprise of the Next Century,” The Public Perspective, The Roper Center, Oct./Nov. 1995.
Church attendance lessens the probabilities of homicide and incarceration. Nadia M. Parson and James K. Mikawa: “Incarceration of African-American Men Raised in Black Christian Churches.” The Journal of Psychology, Vol. 125, 1990, pp.163-173.
Religious practice lowers the rate of suicide. Joubert, Charles E., “Religious Nonaffiliation in Relation to Suicide, Murder, Rape and Illegitimacy,” Psychological Reports 75:1 part 1 (1994): 10 Jon W. Hoelter: “Religiosity, Fear of Death and Suicide Acceptibility.” Suicide and Life-Threatening Behavior, Vol. 9, 1979, pp.163-172.
The presence of active churches, synagogues… reduces violent crime in neighborhoods. John J. Dilulio, Jr., “Building Spiritual Capital: How Religious Congregations Cut Crime and Enhance Community Well-Being,” RIAL Update, Spring 1996.
People with religious faith are less likely to be school drop-outs, single parents, divorced, drug or alcohol abusers. Ronald J. Sider and Heidi Roland, “Correcting the Welfare Tragedy,” The Center for Public Justice, 1994.
Church involvement is the single most important factor in enabling inner-city black males to escape the destructive cycle of the ghetto. Richard B. Freeman and Harry J. Holzer, eds., The Black Youth Employment Crisis, University of Chicago Press, 1986, p.354.
Attending services at a church or other house of worship once a month or more makes a person more than twice as likely to stay married than a person who attends once a year or less. David B. Larson and Susan S. Larson, “Is Divorce Hazardous to Your Health?” Physician, June 1990. Improving Personal Well-Being
Regular church attendance lessens the possibility of cardiovascular diseases, cirrhosis of the liver, emphysema and arteriosclerosis. George W. Comstock amd Kay B. Patridge:* “Church attendance and health.”* Journal of Chronic Disease, Vol. 25, 1972, pp. 665-672.
Regular church attendance significantly reduces the probablility of high blood pressure.* David B. Larson, H. G. Koenig, B. H. Kaplan, R. S. Greenberg, E. Logue and H. A. Tyroler:* ” The Impact of religion on men’s blood pressure.”* Journal of Religion and Health, Vol. 28, 1989, pp.265-278.* W.T. Maramot:* “Diet, Hypertension and Stroke.” in* M. R. Turner (ed.) Nutrition and Health, Alan R. Liss, New York, 1982, p. 243.
People who attend services at least once a week are much less likely to have high blood levels of interlukin-6, an immune system protein associated with many age-related diseases.* Harold Koenig and Harvey Cohen, The International Journal of Psychiatry and Medicine, October 1997.
Regular practice of religion lessens depression and enhances self esteem. *Peter L. Bensen and Barnard P. Spilka:* “God-Image as a function of self-esteem and locus of control” in H. N. Maloney (ed.) Current Perspectives in the Psychology of Religion, Eedermans, Grand Rapids, 1977, pp. 209-224.* Carl Jung: “Psychotherapies on the Clergy” in Collected Works Vol. 2, 1969, pp.327-347.
Church attendance is a primary factor in preventing substance abuse and repairing damage caused by substance abuse.* Edward M. Adalf and Reginald G. Smart:* “Drug Use and Religious Affiliation, Feelings and Behavior.” * British Journal of Addiction, Vol. 80, 1985, pp.163-171.* Jerald G. Bachman, Lloyd D. Johnson, and Patrick M. O’Malley:* “Explaining* the Recent Decline in Cocaine Use Among Young Adults:* Further Evidence That Perceived Risks and Disapproval Lead to Reduced Drug Use.”* Journal of Health and Social Behavior, Vol. 31,* 1990, pp. 173-184.* Deborah Hasin, Jean Endicott, * and Collins Lewis:* “Alcohol and Drug Abuse in Patients With Affective Syndromes.”* Comprehensive Psychiatry, Vol. 26, 1985, pp. 283-295. * The findings of this NIMH-supported study were replicated in the Bachmen et. al. study above.

Second point is this, and I will take also from a previous critique of a Hugh Hewitt show where he had atheist Christopher Hitchens, polemicist extraordinaire, debate Mark D. Roberts, professor at Fuller Seminary, for all three hours of his show. In my opinion, Hitchen’s won the debate on style/rhetoric, not on substance. However, in my critique entitled “Responding to Christopher Hitchens and a Friend: Explaining the Failings of a Worldview,” I quoted Tom Morris and his erudite refutation of determinism, which would result if atheistic evolution were to be the truth in the battle for origins:

ROBOTS AND COSMIC PUPPETRY: THE SCIENTIFIC CHALLENGE TO FREEDOM

Since at least the time of Sir Isaac Newton, scientists and philosophers impressed by the march of science have offered a picture of human behavior that is not promising for a belief in freedom. All nature is viewed by them as one huge mechanism, with human beings serving as just parts of that giant machine. On this view, we live and think in accordance with the same laws and causes that move all other physical components of the universal mechanism.

According to these thinkers, everything that happens in nature has a cause. Suppose then that an event occurs, which, in context, is clearly a human action of the sort that we would normally call free. As an occurrence in this universe, it has a cause. But then that cause, in turn, has a cause. And that cause in turn has a cause, and so on, and so on [remember, reductionism].

“Everything is determined, the beginning as well as the end, by forces over which we have no control. It is determined for the insect as well as for the star. Human beings, vegetables, or cosmic dust, we all dance to a mysterious tune, intoned in the distance by an invisible player” | Albert Einstein.

As a result of this scientific world view, we get the following picture:

Natural conditions outside our control…

cause…

Inner bodily and brain states,

which cause…

mental and physical actions

But if this is true, then you are, ultimately, just a conduit or pipeline for chains of natural causation that reach far back into the past before your birth and continue far forward into the future after your death. You are not an originating cause of anything [this includes brain activity of all degrees, that is, love, pain, etc.). Nothing you ever do is due to your choices or thoughts alone. You are a puppet of nature. You are no more than a robot programmed by an unfeeling cosmos.

Psychologists talk about heredity and environment as responsible for everything you do. But then if they are, you aren’t. Does it follow that you can then do as you please, irresponsibly? Not at all. It only follows that you will do as nature and nurture please. But then, nature on this picture turns out to be just an illusory veil over a heartless, uncaring nature. You have what nature gives you. Nothing more, nothing less.

Where is human freedom in this picture? It doesn’t exist. It is one of our chief illusions. The natural belief in free will is just a monstrous falsehood. But we should not feel bad about holding on to this illusion until science corrects us. We can’t have helped it.

This reasoning is called The Challenge of Scientific Determinism. According to determinists, we are determined in every respect to do everything that we ever do.

This again is a serious challenge to human freedom. It is the reason that the early scientist Pierre Laplace (1749-1827) once said that if you could give a super-genius a total description of the universe at any given point in time, that being would be able to predict with certainty everything that would ever happen in the future relative to that moment, and retrodict with certainty anything that had ever happened in any moment before that described state. Nature, he believed, was that perfect machine. And we human beings were just cogs in the machine, deluded in our beliefs that we are free.

(Philosophy for Dummies, 133-134)

J.P Moreland agrees with this summation that there would be no standard to judge whether a particular position about reality were true if we are the products of a completely naturalistic, chance, chain of atoms bouncing off one another happened. To be clear, if atheistic origins of the universe were true, then one liking chocolate ice cream over vanilla would be just as true as someone choosing atheism over theism:

MIND/BODY PHYSICALISM REFUTED

A number of philosophers have argued that physicalism must be false because it implies determinism and determinism is self-refuting. Speaking of the determinist, J. R. Lucas says:

If what he says is true, he says it merely as the result of his heredity and environment, and nothing else. He does not hold his determinist views because they are true, but because he has such-and-such stimuli; that is, not because the structure of the structure of the universe is such-and-such but only because the configuration of only part of the universe, together with the structure of the determinist’s brain, is such as to produce that result…. Determinism, therefore, cannot be true, because if it was, we should not take the determinists’ arguments as being really arguments [say, whether or not homosexuality is a right or not] as being really arguments, but as being only conditioned reflexes. Their statements should not be regarded as really claiming to be true, but only as seeking to cause us to respond in some way desired by them. (Freedom of the Will, by John Lucas)

H. P. Owen states that:

Determinism is self-stultifying. If my mental processes are totally determined, I am totally determined either to accept or to reject determinism. But if the sole reason for my believing or not believing X is that I am causally determined to believe it I have no ground for holding that my judgment is true or false. (Christian Theism, p. 118)

… if one claims to know that physicalism is true, or to embrace it for good reasons, if one claims that it is a rational position which should be chosen on the basis of evidence [as one does when they reject theism], then this claim is self-refuting. This is so because physicalism seems to deny the possibility of rationality. To see this, let us examine the necessary preconditions which must hold if there is to be such a thing as rationality and show how physicalism denies these preconditions. At least five factors must obtain if there are to be genuine rational agents who can accurately reflect on the world. First, minds must have internationality; they must be capable of having thoughts about or of the world. Acts of inference are “insights into” or “knowings of” something other than themselves.

Second, reasons, propositions, thoughts, laws of logic and evidence, and truth must exist and be capable of being instanced in people’s minds and influencing their thought processes. This fact is hard to reconcile with physicallism. To see this, consider the field of ethics. Morality prescribes what we ought to do (prescriptive); it does not merely describe what is in fact done (descriptive). Objective morality makes sense if real moral laws or oughts exist and if normative, moral properties like rightness, goodness, worth, and dignity exist in acts (the act of honoring one’s parents) and things (persons and animals have worth) [this all applies to the debate over homosexuality]. If physicalism is true as a worldview, there are no moral properties or full-blooded oughts. Physical states just are, and one physical state causes or fails to cause another physical state. A physical state does not morally prescribe that another physical ought to be. If physicalism is true, oughts are not real moral obligations telling us what one should do to be in conformity with the moral universe. Rather, “ought” serves as a mere guide for reaching a socially acceptable or psychologically desired goal (e.g., “if one wants to have pleasure and avoid pain, then one ‘ought’ to tell the truth”). Moral imperatives become grounded in subjective preferences on the same level as a preference for Burger King over McDonald’s….

(Scaling the Secular City: A Defense of Christianity, by J. P. Moreland, 90-92)

The atheist has no way ultimately to point out that an act that society currently considers taboo, such as rape, is morally wrong. The atheist, unlike the theist, would not be able to say that rape is morally wrong at all times and places in the entire history of the known universe. Again, all that can be said is that at this point in our evolutionary history and culture it is currently outlawed in most societies by the majority of peoples. This majority can change thus making an act morally acceptable that is currently outlawed, or immoral. Back to the chemical, or biological basis for rape though, a couple of books that deal with this specifically have addressed this issue by philosophical naturalists. For example, in this exerpt from a larger paper I did for a class on Natural Law and homosexuality, I point out that without creation ex nihilo, rape is not morally wrong in the ultimate sense:

IDOLATROUS TOOLS

Idolatry is referenced in connection with human sexuality by Anthony Hoekema who points out that while “primitive man use to make idols out of wood and stone, modern man, seeking something to worship, makes idols of a more subtle type: himself, human society, the state, money, fame.”^[1] Thusly, an idol can be fallen man using the gift of relationships as a tool to manipulate others for his or her selfish ends,^[2] idolizing pleasure by making it an end-to-a-means, so to speak. In doing so, the person seeking gratification (whether emotional or physical) utilizes or instrumentalizes another in order to worship self-gratification. This concept is seen in the slang term “tool”^[3] used by today’s generation either to reference a man’s genitalia or to reference another person.^[4]

The reader by now should have clearly established in his mind that homosexuality rejects the created order and designs its own contrary vision.^[5] Moreover, part of this vision is an atheistic, naturalistic (almost Epicurean^[6]) rejection of Creation ex-nihilo.^[7] How does the “carnal” person deal with the unnatural order of the homosexual lifestyle? Since it is a reality it is incorporated into their epistemological system of thought or worldview.^[8] Henry Morris points out that the materialist worldview looks at homosexuality as nature’s way of controlling population numbers as well as a tension lowering device.^[9] Lest one think this line of thinking is insane, that is: sexual acts are something from our evolutionary past and advantageous;^[10] rape is said to not be a pathology but an evolutionary adaptation – a strategy for maximizing reproductive success.^[11] How do the naturalist, those who have rejected the created order and the moral laws of nature, view such an instrumentalizing of the human body for the end-result of idolatrous worshiping of pleasure?

Liberal sexual morality, based in an ancient epicurean view of the nature of man that “denies that marriage is inherently heterosexual necessarily supposes that the value of sex must be instrumental” in order to pleasure oneself, which makes such an act a tool in the hand of a person’s desires, or, an “end-in-itself.” In other words, the traditional understanding of marriage rejects the view that sees the ultimate point or value of sex in marriage as an instrument to attain either affection or sexual pleasure, which is what the epicurean is left with. Sex, in the homosexual context, then, is the instrumentalization of the body.^[12]

Ethical Evil?

The first concept that one must understand is that these authors do not view nature alone as imposing a moral “oughtness” into the situation of survival of the fittest. They view rape, for instance, in its historical evolutionary context as neither right nor wrong ethically.^[13] Rape, is neither moral nor immoral vis-à-vis evolutionary lines of thought, even if ingrained in us from our evolutionary paths of survival.^[14] Did you catch that? Even if a rape occurs today, it is neither moral nor immoral, it is merely currently taboo.^[15]The biological, amoral, justification of rape is made often times as a survival mechanism bringing up the net “survival status” of a species, usually fraught with examples of homosexual worms, lesbian seagulls, and the like.^[16]

This materialistic view of nature will give way to there being no difference in the emerging ethic between married couples, homosexual couples, or couples in a temporary sexual relationship. Some go as far to say – rightly so – that with the acceptance of the homosexual lifestyle follows shortly thereafter the legalization of polyamorous relationships,^[17] which is already considered as a viable option by many in Sweden for instance.^[18] After polyamory is legal – about the only thing left is for the Peter Singer’s (professor at Princeton’s Center for Human Values) of the world to argue for “cross species” sex acts.^[19]Columnist George Will aptly calls this type of legislation “the moral equality of appetites.”^[20]

Footnotes

[1] Created in God’s Image (Grand Rapids: Eerdmans, 1986), 84.

[2] Ibid.

[3] “One [person] that is used or manipulated by another.” Merriam-Webster, Merriam-Webster’s Collegiate Dictionary, 11th ed (Springfield: Merriam-Webster, Inc., 2003), cf., “tool.” This concept of using another was also known as “cat’s-paw,” which is defined as “one used by another as a tool.” (ibid., cf., “cat’s-paw.”)

An aside: the term “cat’s-paw” comes from an old fable in which a monkey was cooking chestnuts in the fireplace. When it was time to remove the chestnuts from the coals, he found that the fire was too hot, and he could not pull them out. He looked around for something to help him pull them out, but did not see anything — until his eye fell on the cat sleeping by the fire. He grabbed the cat, and held it tight while it struggled, using its paw to remove the chestnuts from the fire. (Author/origins unknown)

[4] Example: “She’s a ‘tool’.”

[5] DeYoung, 15.

[6] “Epicurus (341-271 B.C.) was a Greek philosopher who was born on the isle of Samos but lived much of his life in Athens, where he founded his very successful school of philosophy. He was influenced by the materialist Democritus (460-370 B.C.), who is the first philosopher known to believe that the world is made up of atoms…. Epicurus identified good with pleasure and evil with pain.” He equated using pleasure, diet, friends, and the like as “tools” for minimizing bad sensations or pain while increasing pleasure or hedonism. Taken from Louise P. Pojman, Philosophy: The Quest for Truth, 5th ed. (New York: Oxford Press, 2002), 499.

[7] Romans 1:25; 1 Timothy 6:5, 20.

[8] Worldview:

“People have presuppositions, and they will live more consistently on the basis of these presuppositions than even they themselves may realize. By ‘presuppositions’ we mean the basic way an individual looks at life, his basic worldview, the grid through which he sees the world. Presuppositions rest upon that which a person considers to be the truth of what exists. People’s presuppositions lay a grid for all they bring forth into the external world. Their presuppositions also provide the basis for their values and therefore the basis for their decisions. ‘As a man thinketh, so he is,’ is really profound. An individual is not just the product of the forces around him. He has a mind, an inner world. Then, having thought, a person can bring forth actions into the external world and thus influence it. People are apt to look at the outer theater of action, forgetting the actor who ‘lives in the mind’ and who therefore is the true actor in the external world. The inner thought world determines the outward action. Most people catch their presuppositions from their family and surrounding society the way a child catches measles. But people with more understanding realize that their presuppositions should be chosen after a careful consideration of what worldview is true. When all is done, when all the alternatives have been explored, ‘not many men are in the room’ — that is, although worldviews have many variations, there are not many basic worldviews or presuppositions.”

Francis A. Schaeffer, How Should We Then Live? The Rise and Decline of Western Thought and Culture (Wheaton: Crossway Books, 1976), 19-20.

[9] Henry M. Morris, The Long War Against God: The History and Impact of the Creation/Evolution Conflict (Grand Rapids: Baker Books, 1989), 136.

[10] Remember, the created order has been rejected in the Roman society as it is today. This leaves us with an Epicurean view of nature, which today is philosophical naturalism expressed in the modern evolutionary theories such as neo-Darwinism and Punctuated Equilibrium.

[11] Randy Thornhill and Craig T. Palmer, A Natural history of Rape: Biological bases of Sexual Coercion (Cambridge: MIT Press, 2000), 71, 163.

[12] Robert P. George, The Clash Of Orthodoxies: Law, Religion, and Morality in Crisis (Wilmington: ISI Books, 2001), 81.

[13] Nancy Pearcy, Total Truth: Liberating Christianity from Its Cultural Captivity (Wheaton: Crossway Books, 2004), 208-209.

[14] Steven Pinker, The Blank Slate: The Modern Denial of Human Nature (New York: Penguin, 2002), 162-163.

[15] Norman L. Geisler and Frank Turek, I Don’t Have Enough Faith to be an Atheist (Wheaton: Crossway Books, 2004), 176-180.

[16] Daniel C. Dennett, Darwin’s Dangerous Idea: Evolution and the Meaning of Life (New York: Touchstone Book, 1995), 492.

[17] Defined as having more than one intimate relationship/spouse at a time with the full knowledge and consent of everyone involved.

[18] Alan Sears and Craig Osten, The ACLU vs. America: Exposing the Agenda to Define Moral Values (Nashville: Broadman & Holman, 2005), 42.

[19] The following is from an on-line article:

“To prove this is no joke, here’s a passage from a recent article on the website Nerve.com by Prof. Peter Singer of Princeton’s Center for Human Values:

“The potential violence of the orangutan’s come-on may have been disturbing, but the fact that it was an orangutan making the advances was not. That may be because Galdikas understands very well that we are animals, indeed more specifically, we are great apes. This does not make sex across the species barrier normal, or natural, whatever those much-misused words may mean, but it does imply that it ceases to be an offence to our status and dignity as human beings.

“This is not a marginal figure, by the way; this is a professor at Princeton whose ideas are spreading widely in the respectable academic circuit. The problem with his argument is that it is impeccably logical if you accept the premise that there is no fundamental dividing line between man and animals. And if one swallows evolution whole-hog, it sure looks that way, doesn’t it? Those anti-Darwinist hicks may be right after all, at least with respect to the consequences of believing in evolution.”

Taken from FrontPage Magazine website. The article itself was by Robert Locke, “Bestiality and America’s Future,” published on March 30, 2001. Found at: http://97.74.65.51/readArticle.aspx?ARTID=23284, (last accessed 7-18-10).

[20] Francis Canavan, The Pluralist Game: Pluralism, Liberalism, and the Moral Conscience (Lanham: Rowman & Littlefield, 1995), 126-127.

According to atheistic evolution, these appetites are driven by some chain of events that go back through history to the big bang. Everything is the way it is because of this chain of chance events that resulted in our environments and firing of neurons and their chemical reactions in our brain… making us believe and do what we believe and do. It is really fascism, or so called:

“Everything I have said and done in these last years is relativism by intuition…. If relativism signifies contempt for fixed categories and men who claim to be bearers of an objective, immortal truth… then there is nothing more relativistic than fascistic attitudes and activity…. From the fact that all ideologies are of equal value, that all ideologies are mere fictions, the modern relativist infers that everybody has the right to create for himself his own ideology and to attempt to enforce it with all the energy of which he is capable.”

(Mussolini, Diuturna pp. 374-77, quoted in A Refutation of Moral Relativism: Interviews with an Absolutist [Ignatius Press; 1999], by Peter Kreeft, p. 18.)

So since all acts are of equal value in the struggle for survival, the acts that only temporarily determine the highest possible survival of the species at that moment in evolutionary progress/history is the most beneficial… which could be interpreted as being the most “moral” in evolutionary vernacular. Therefore, atheists (which include Lobdell) have no metaphysical basis to say that rape, or the killing of innocent people by religious persons, and similar actions like unjust wars by Marxist revolutionaries, are morally wrong in a meaningful way. They are merely pointing out that they personally disagree with the action they are describing. Arguing, then about the immorality of acts committed by the religious (and I would contend, non-religious peoples) would be just as powerful morally if the same person argued with a friend about the superiority of chocolate ice-cream over that of vanilla ice-cream.

Since that took longer than I expected, I will only give one other critique of a response by Lobdell to a caller that was tongue-tied and wasn’t getting his point across well. Lobdell cut him off mid sentence (after politely allowing the man to try and make a coherent point) and asked if he thought that all the animals that exist on earth were on the ark. This is a red-hearing. It is a mischaracterizing of the opposing argument, setting up a straw man in other words.

Broadly speaking, yes, all the animals were on the ark. But that is the same as Bill Clinton and John Kerry during their runs for office (successfully and unsuccessfully, respectively) saying that women make 73 cents on every dollar earned by a man. While broadly speaking this is true, and very “impactful” for making their proposed policies all that much more important… it just isn’t true. In the same way, the volume of animals proposed to be on the Ark by Lobdell and other critics is skewed as well.

YES! If you compare all men to all women, then yes, there is a disparage present. This stat doesn’t take into account a few things. It doesn’t consider the fact that women tend to choose the humanities when entering college and men seem to choose the hard sciences. So by choice women tend to choose professions that pay less. Not only that, when you compare oranges to oranges, you get something much different than expected, or that we would expect from the liberal side of things. If a woman and a man have had the same level of education and have been on the same job for an equal amount of time, the woman makes (on average) up to $5 more than the man a year on every $1,000 dollars earned. Another sobering note reported by USA Today: According to a U.S. Department of Education study, 135 women receive their bachelor’s degrees per every 100 men.

(Adapted from Larry Elder, 10 things You Can’t Say In America)

The same applies to this dilemma. In Lobdell’s mind every finch was on the Ark. That’s hundreds of species. A finch with a ¼ centimeter smaller beak is a separate species according to Darwin and Lobdell. Every dog, from Chihuahua’s to Great Danes, and everything in between, was on the Ark. This is a straw man. Rhetorically it sounds great, I would have responded back rhetorically rather than the detailed response I am giving here if I was on the radio myself. Short and sweet! He is trying to make the questioner sound insane by mischaracterizing his argument, I will clarify — properly — his argument to make him sound “just as crazy.” I would have said,

“Well, that isn’t nearly as incredible as one believing he came from a rock, as you do.”

Which is what evolution teaches. After the earth cooled and the rock began to solidify, it rained making the early oceans and lakes. These rains eroded the minerals from the rock which began to pool in a particular spot on earth coming together to finally form the first life, which over millions of years became you or I judging that the Crusades were morally wrong and that religious people, more than non-religious, should live up to some ideal found originally in molten lava!? “You shouldn’t kill innocent people because we were brothers in crystalline from side-by-side… minerals to the end brother.” This is “just as crazy,” rhetorically speaking that is. The question remains: do you have to have every dog on the Ark or just one dog, say, like the wolf? You see, the wolf has most of the parent genes in it that over a 1,000 years we end up with the Chihuahua to the Great Dane by man’s input of knowledge… not natural selection. I say “man’s input of knowledge, and not ” of knowledge and shelter because natural selection would weed out the Tea Cup Terrier from even surviving. Outside the arms of Paris Hilton, that is.

Back to Noah’s Ark and the rhetorical divide between the atheist and the biblical literalist, if you take all the dinosaurs known to scientists, the average size is that of a lamb. Not to mention that the largest — taking the most extreme end of the biblical literalists argument — T-Rex or Superasuarus started out in an egg. So they were small in their juvenile stage. Not every type or species of Bull had to be on the Ark, just one. Some say that natural selection could not move that quick. Well, humanity has been farming and trying to produce better “species” for some time. For instance,

In 1811 French chemist Benjamin Delessert set up a small factory at Passy and, following the example of German chemists, made the first small quantity of crystallized sugar from sugar beets. At this time cane sugar was a strategic material denied the French because of their war with the other European powers, so Napoleon was immensely impressed by this scientific achievement. He ordered no less that forty factories to be set up in France.

However, now that France had the capability to manufacture beet sugar, it urgently needed to find, or breed, a type of beet that contained the maximum amount of raw sugar. To achieve this, Bonaparte enlisted the greatest botanists in France, through the Academia des Sciences. A program was begun to breed selectively those sugar beet plants that gave a higher-than-average yield of sugar, a program which succeeded. At first the common varieties of sugar beet contained, but this was rapidly improved — 5 percent; 10 percent; 15 percent. Then things started to go wrong. At 17 percent average yield, the sugar content of the new plants stuck, and it has stayed there to this day. In addition, the French discovered, repeated attempts to continue crossing high-yield varieties eventually resulted in the hybrids reverting to the low yields of their ancestral stock.

(An adaptation from a paper I did many years previous. That was taken from a source I do not currently recall.)

There may be many “species” of sugar beets, but they are all from one. In a study, probably one of the most in-depth done to date put into book form is that of evolutionist Jonathan Weiner. In his book, The Beak of the Finch, pages 178-180, he mentions that the speciation, in general, is considerably faster than had been supposed by earlier beliefs. So could we get a Dingo, a Great Dane, and other types of dogs from one or two kinds (species). This is what the biblical literalist argues; not that every animal on earth today was on the Ark, but that every animal on the earth came from a common species that was on the Ark. Of course, now you can argue the finer points of how fast speciation can happen and how this argument hurts or helps these two opposing sides, but that is neither here nor there. At the very least, however, we are beyond the oft repeated mischaracterization thrown the way of the biblical literalist. It also makes the opposing side, in this case Lobdell, seem fair in its summation of arguments from whom he is trying to refute.

More to come…. maybe?

MUCH MORE HERE

THIS IS UN-EDITED, I WILL EDIT SOME TIME MONDAY… HOWEVER, I WANTED TO CATCH THE “FERVOR” OVER PART OF THIS WEEKEND.

Let me here disagree a small bit with Hugh Hewitt. In the interview with evangelical turned atheist, William Lobdell, author of, Losing My Religion: How I Lost My Faith Reporting on Religion in America-and Found Unexpected Peace (Amazon.com), Hugh mentioned that this is not an apologetics issue. Which is partially true, apologetics does not regenerate, only the Holy Spirit can do that. However, after listening to this interview, I believe a strong apologetic can break through the weak responses I heard by Lobdell to sometimes strong, sometimes weak as well, challenges to Lobdell’s atheism via callers to the Hugh Hewitt show.

The 2-hour interview can be found either in the free podcast section of the ITunes store under the Hugh Hewitt show, or one can listen here:

Hour 1 of the interview with Lobdell (hour-2 of actual show);

Hour 2 of the interview with Lobdell (hour-3 of actual show);

In hour one, near the beginning, Lobdell starts out with the sex abuse cases that have hit the Catholic church. He seems to be saying that these abuse cases made him begin to deconstruct his faith. I will deal with this issue in two ways: first, I will make the case that atheists, Buddhists (atheists), and others commit these crimes, which should make the skeptic ask if he or she is rejecting an ideology for this reason seems to be just as strong for atheism as it is for Christianity. In other words, if the rejection of Christianity is because of the evil it produces, then what about the evil seemingly produced by atheism. A deeper explanation of this will come shortly. Secondly, to judge an act “evil,” one would have to have a metaphysics, excuse me, a coherent – non-self-refuting – logical worldview in order to judge some act on a scale that says an act is morally wrong while expecting another person to know (inherently) this scale by which to judge an act and agree with said person. Okay, here we go with the critique.

Sexual Abuse — Catholic Church. Other religious and non-religious organizations practice this abuse… wherever there is a person of authority over children and the chance to be alone with such a person, you will find people who fill these positions for the direct purpose of abusing these young victims. For instance:

Religious News Online reports from an original India Times article, another source that cites this is Child Rights Sri Lanka:

Two Buddhist monks and eight other men were arrested on Wednesday, accused of sexually abusing 11 children orphaned by the island’s 19-year civil war, an official said.

“There are maybe more who have been abused and we are continuing investigations,” de Silva said, after a special police unit attached to the authority arrested the suspects.

The men, including the saffron-robed monks, will be produced before a magistrate and held in custody for further investigation, he said.

Child abuse in Sri Lanka is a non-bailable offense and with a maximum 10-year prison sentence.

The children’s home where the suspects worked was established to care for thousands of children from all over the country who lost their families during the war.

Washington County Sheriff’s Office Media Information reported the following:

Mr. Tripp was arrested for sexually abusing a former 15-year-old foster care child.

Channel 2 news reports on a psychologist abusing a child:

A psychologist accused of performing oral sex on a 13 year old boy has been fired by the Baltimore City Public School System.

Baltimore County Police have arrested and charged 54 year old Robert James Stoever with the second degree sex offenses and perverted practices.

According to charging documents, police discovered the contract employee with a 13-year-old boy in a car located at the Christian Temple in Catonsville on Sunday. Police say that an officer approached the vehicle and discovered both Stoever and the young boy in the front seat of the vehicle.

Police say that when questioned, Stoever admitted performing oral sex on the boy and told the officer that this was not the first time it has occurred.

Stoever had been working at the Booker T. Washington Middle School #130 in Baltimore City., where the boy is a student. In a letter sent home to parents, city school officals say Stoever was not employed by them, rather he had been contracted by the school system through an outside vendor since September 2007.

Tammy Bruce on pages 90, and 99 of her book The Death of Right and Wrong: Exposing the Left’s Assault on Our Culture and Values, says this:

“… and now all manner of sexual perversion enjoys the protection and support of once what was a legitimate civil-rights effort for decent people. The real slippery slope has been the one leading into the Left’s moral vacuum. It is a singular attitude that prohibits any judgment about obvious moral decay because of the paranoid belief that judgment of any sort would destroy the gay lifestyle, whatever that is…. I believe this grab for children by the sexually confused adults of the Gay Elite represents the most serious problem facing our culture today…. Here come the elephant again: Almost without exception, the gay men I know (and that’s too many to count) have a story of some kind of sexual trauma or abuse in their childhood — molestation by a parent or an authority figure, or seduction as an adolescent at the hands of an adult. The gay community must face the truth and see sexual molestation of an adolescent for the abuse it is, instead of the ‘coming-of-age’ experience many [gays] regard it as being. Until then, the Gay Elite will continue to promote a culture of alcohol and drug abuse, sexual promiscuity, and suicide by AIDS.”

These folks are atheists, Catholics, Buddhists (which are ontologically speaking, atheists), and every other ideology and stripe of life and culture in the world. The argument is as strong as this:

There have been many cases of dentists’ drugging men and women and groping them against their will, therefore, I do not believe in dentistry.

Jesus Christ alone is reported as having had a consistent God-consciousness, a consistent character himself, and a consistent program for his religion. The most remarkable and valuable aspect of the personality of Jesus Christ is the comprehensiveness and universal availability of his character, as well as its own loftiness, consistency, and sinlessness.

** The World’s Living Religions (New York, NY: Charles Scribner’s Sons, 1959), 285-286.

While Steven Crowder did not expect his comedic skit to be used in a serious apologetic, sometimes humor best illustrates a point as well:

The point is this, if you are to judge an ideology by the merits of its followers, then atheism is to be judged by the same standard, and it does not fare well. For instance, while on a six-winery tasting tour north of Santa Barbara, California, in Santa Ynez (a sweet-spot for wine lovers), a discussion was struck between a high school history teacher – whom I refer to as a theophobe – and myself. (I wish to point out that William Lobdell displays no theophobia whatsoever.) The point becomes clear as the debate continues (entitled, “Defending My Faith Over a Syrah” — which, by the way, I cannot think of a better way to defend my faith) towards this all too often used premise by atheists:

Atheist vs. Atheist from Papa Giorgio on Vimeo.

The Bible does not teach the horrible practices that some have committed in its name. It is true that it’s possible that religion can produce evil, and generally when we look closer at the details it produces evil because the individual people [Christians] are actually living in rejection of the tenets of Christianity and a rejection of the God that they are supposed to be following. So it [religion] can produce evil, but the historical fact is that outright rejection of God and institutionalizing of atheism (non-religious practices) actually does produce evil on incredible levels. We’re talking about tens of millions of people as a result of the rejection of God. For example: the Inquisitions, Crusades, Salem Witch Trials killed about anywhere from 40,000 to 80,000 persons combined (World Book Encyclopedia and Encyclopedia Americana), and the church is liable for the unjustified murder of about (taking the high number here) 300,000-women over about a 300 year period. A blight on Christianity? Certainty. Something wrong? Dismally wrong. A tragedy? Of course. Millions and millions of people killed? No. The numbers are tragic, but pale in comparison to the statistics of what non-religious criminals have committed); the Chinese regime of Mao Tse Tung, 60 million [+] dead (1945-1965), Stalin and Khrushchev, 66 million dead (USSR 1917-1959), Khmer Rouge (Cambodia 1975-1979) and Pol Pot, one-third of the populations dead, etc, etc. The difference here is that these non-God movements are merely living out their worldview, the struggle for power, survival of the fittest and all that, no evolutionary/naturalistic natural law is being violated in other words (as non-theists reduce everything to natural law — materialism). However, and this is key, when people have misused the Christian religion for personal gain, they are in direct violation to what Christ taught, as well as Natural Law. (Adapted from, “The Real Murderers: Atheism or Christianity?”)

So the historical reality that this teacher of history seemed to ignore is that non-religious movements have killed more people in the Twentieth-Century than religion has in the previous nineteen (or for that matter, all of mankind’s history).I also pointed out to Felicia during our conversation that the non-religious view of origins has no moral law to point to any of the above acts as morally wrong or un-ethical.They are merely currently taboo. For someone to say the Nazis were morally wrong they have to borrow from the theistic worldview that posits a universal moral code.If there is no Divine moral law, then as Fyodor Dostoyevsky’s maxim makes the point, “If there is no God, all things are permissible.” Without an absolute ethical norm, morality is reduced to mere preference and the world is a jungle where might makes right.

This portion out of a larger debate I was in touches on my second point… but before moving on, I want to reiterate the first point: if one were to use evil or wrongs done towards innocent persons as a criterion of an ideologies validity, no faith or unfaith stands this test. It is more a commentary on human nature. The question is which worldview explains best human nature and has the best answer to resolve it. In fact, another criterion is well used for the validity of faith; here I will post a blog I did quite some time ago entitled “Religion’s Positive Influence: Faith-Based Society Healthier, Lives Longer:”

Social Scientists Agree:

Religious Belief Reduces Crime Summary of the First Panel Discussion Panelists for this important discussion included social scientists Dr. John DiIulio, professor of politics and urban affairs at Princeton University; David Larson, M.D., President of the National Institute for Healthcare Research; Dr. Byron Johnson, Director of the Center for Crime and Justice Policy at Vanderbilt University; and Gary Walker, President of Public/Private Ventures. The panel focused on new research, confirming the positive effects that religiosity has on turning around the lives of youth at risk.

Dr. Larson laid the foundation for the discussion by summarizing the findings of 400 studies on juvenile delinquency, conducted during the past two decades. He believes that although more research is needed, we can say without a doubt that religion makes a positive contribution.

His conclusion: “The better we study religion, the more we find it makes a difference.” Previewing his own impressive research, Dr. Johnson agreed. He has concluded that church attendance reduces delinquency among boys even when controlling for a number of other factors including age, family structure, family size, and welfare status. His findings held equally valid for young men of all races and ethnicities.

Gary Walker has spent 25 years designing, developing and evaluating many of the nation’s largest public and philanthropic initiatives for at-risk youth. His experience tells him that faith-based programs are vitally important for two reasons. First, government programs seldom have any lasting positive effect. While the government might be able to design [secular/non-God] programs that occupy time, these programs, in the long-term, rarely succeed in bringing about the behavioral changes needed to turn kids away from crime. Second, faith-based programs are rooted in building strong adult-youth relationships; and less concerned with training, schooling, and providing services, which don’t have the same direct impact on individual behavior. Successful mentoring, Walker added, requires a real commitment from the adults involved – and a willingness to be blunt. The message of effective mentors is simple. “You need to change your life, I’m here to help you do it, or you need to be put away, away from the community.” Government, and even secular philanthropic programs, can’t impart this kind of straight talk.

=======================

Sixth through twelfth graders who attend religious services once a month or more are half as likely to engage in at-risk behaviors such as substance abuse, sexual excess, truancy, vandalism, drunk driving and other trouble with police. Search Institute, “The Faith Factor,” Source, Vol. 3, Feb. 1992, p.1.
Churchgoers are more likely to aid their neighbors in need than are non-attendees. George Barna, What Americans Believe, Regal Books, 1991, p. 226.
Three out of four Americans say that religious practice has strengthened family relationships. George Gallup, Jr. “Religion in America: Will the Vitality of Churches Be the Surprise of the Next Century,” The Public Perspective, The Roper Center, Oct./Nov. 1995.
Church attendance lessens the probabilities of homicide and incarceration. Nadia M. Parson and James K. Mikawa: “Incarceration of African-American Men Raised in Black Christian Churches.” The Journal of Psychology, Vol. 125, 1990, pp.163-173.
Religious practice lowers the rate of suicide. Joubert, Charles E., “Religious Nonaffiliation in Relation to Suicide, Murder, Rape and Illegitimacy,” Psychological Reports 75:1 part 1 (1994): 10 Jon W. Hoelter: “Religiosity, Fear of Death and Suicide Acceptibility.” Suicide and Life-Threatening Behavior, Vol. 9, 1979, pp.163-172.
The presence of active churches, synagogues… reduces violent crime in neighborhoods. John J. Dilulio, Jr., “Building Spiritual Capital: How Religious Congregations Cut Crime and Enhance Community Well-Being,” RIAL Update, Spring 1996.
People with religious faith are less likely to be school drop-outs, single parents, divorced, drug or alcohol abusers. Ronald J. Sider and Heidi Roland, “Correcting the Welfare Tragedy,” The Center for Public Justice, 1994.
Church involvement is the single most important factor in enabling inner-city black males to escape the destructive cycle of the ghetto. Richard B. Freeman and Harry J. Holzer, eds., The Black Youth Employment Crisis, University of Chicago Press, 1986, p.354.
Attending services at a church or other house of worship once a month or more makes a person more than twice as likely to stay married than a person who attends once a year or less. David B. Larson and Susan S. Larson, “Is Divorce Hazardous to Your Health?” Physician, June 1990. Improving Personal Well-Being
Regular church attendance lessens the possibility of cardiovascular diseases, cirrhosis of the liver, emphysema and arteriosclerosis. George W. Comstock amd Kay B. Patridge:* “Church attendance and health.”* Journal of Chronic Disease, Vol. 25, 1972, pp. 665-672.
Regular church attendance significantly reduces the probablility of high blood pressure.* David B. Larson, H. G. Koenig, B. H. Kaplan, R. S. Greenberg, E. Logue and H. A. Tyroler:* ” The Impact of religion on men’s blood pressure.”* Journal of Religion and Health, Vol. 28, 1989, pp.265-278.* W.T. Maramot:* “Diet, Hypertension and Stroke.” in* M. R. Turner (ed.) Nutrition and Health, Alan R. Liss, New York, 1982, p. 243.
People who attend services at least once a week are much less likely to have high blood levels of interlukin-6, an immune system protein associated with many age-related diseases.* Harold Koenig and Harvey Cohen, The International Journal of Psychiatry and Medicine, October 1997.
Regular practice of religion lessens depression and enhances self esteem. *Peter L. Bensen and Barnard P. Spilka:* “God-Image as a function of self-esteem and locus of control” in H. N. Maloney (ed.) Current Perspectives in the Psychology of Religion, Eedermans, Grand Rapids, 1977, pp. 209-224.* Carl Jung: “Psychotherapies on the Clergy” in Collected Works Vol. 2, 1969, pp.327-347.
Church attendance is a primary factor in preventing substance abuse and repairing damage caused by substance abuse.* Edward M. Adalf and Reginald G. Smart:* “Drug Use and Religious Affiliation, Feelings and Behavior.” * British Journal of Addiction, Vol. 80, 1985, pp.163-171.* Jerald G. Bachman, Lloyd D. Johnson, and Patrick M. O’Malley:* “Explaining* the Recent Decline in Cocaine Use Among Young Adults:* Further Evidence That Perceived Risks and Disapproval Lead to Reduced Drug Use.”* Journal of Health and Social Behavior, Vol. 31,* 1990, pp. 173-184.* Deborah Hasin, Jean Endicott, * and Collins Lewis:* “Alcohol and Drug Abuse in Patients With Affective Syndromes.”* Comprehensive Psychiatry, Vol. 26, 1985, pp. 283-295. * The findings of this NIMH-supported study were replicated in the Bachmen et. al. study above.

Robots and Cosmic Puppetry: The Scientific Challenge to Freedom

As a result of this scientific world view, we get the following picture:

Natural conditions outside our control…

cause…

Inner bodily and brain states,

which cause…

mental and physical actions

This reasoning is called The Challenge of Scientific Determinism. According to determinists, we are determined in every respect to do everything that we ever do.

(Philosophy for Dummies, 133-134)

Mind/Body Physicalism Refuted

A number of philosophers have argued that physicalism must be false because it implies determinism and determinism is self-refuting. Speaking of the determinist, J. R. Lucas says:

H. P. Owen states that:

At least five factors must obtain if there are to be genuine rational agents who can accurately reflect on the world. First, minds must have internationality; they must be capable of having thoughts about or of the world. Acts of inference are “insights into” or “knowings of” something other than themselves.

Second, reasons, propositions, thoughts, laws of logic and evidence, and truth must exist and be capable of being instanced in people’s minds and influencing their thought processes. This fact is hard to reconcile with physicallism. To see this, consider the field of ethics. Morality prescribes what we ought to do (prescriptive); it does not merely describe what is in fact done (descriptive). Objective morality makes sense if real moral laws or oughts exist and if normative, moral properties like rightness, goodness, worth, and dignity exist in acts (the act of honoring one’s parents) and things (persons and animals have worth) [this all applies to the debate over homosexuality]. If physicalism is true as a worldview, there are no moral properties or full-blooded oughts. Physical states just are, and one physical state causes or fails to cause another physical state. A physical state does not morally prescribe that another physical ought to be. If physicalism is true, oughts are not real moral obligations telling us what one should do to be in conformity with the moral universe. Rather, “ought” serves as a mere guide for reaching a socially acceptable or psychologically desired goal (e.g., “if one wants to have pleasure and avoid pain, then one ‘ought’ to tell the truth”). Moral imperatives become grounded in subjective preferences on the same level as a preference for Burger King over McDonald’s….

(Scaling the Secular City: A Defense of Christianity, by J. P. Moreland, 90-92)

Idolatrous Tools

Idolatry is referenced in connection with human sexuality by Anthony Hoekema who points out that while “primitive man use to make idols out of wood and stone, modern man, seeking something to worship, makes idols of a more subtle type: himself, human society, the state, money, fame.”[1] Thusly, an idol can be fallen man using the gift of relationships as a tool to manipulate others for his or her selfish ends,[2] idolizing pleasure by making it an end-to-a-means, so to speak. In doing so, the person seeking gratification (whether emotional or physical) utilizes or instumentalizes another in order to worship self-gratification. This concept is seen in the slang term “tool”[3] used by today’s generation either to reference a man’s genitalia or to reference another person.[4]

The reader by now should have clearly established in his mind that homosexuality rejects the created order and designs its own contrary vision.[5] Moreover, part of this vision is an atheistic, naturalistic (almost Epicurean[6]) rejection of Creation ex-nihilo.[7] How does the “carnal” person deal with the unnatural order of the homosexual lifestyle? Since it is a reality it is incorporated into their epistemological system of thought or worldview.[8] Henry Morris points out that the materialist worldview looks at homosexuality as nature’s way of controlling population numbers as well as a tension lowering device.[9] Lest one think this line of thinking is insane, that is: sexual acts are something from our evolutionary past and advantageous;[10]rape is said to not be a pathology but an evolutionary adaptation – a strategy for maximizing reproductive success.[11] How do the naturalist, those who have rejected the created order and the moral laws of nature, view such an instrumentalizing of the human body for the end-result of idolatrous worshiping of pleasure?

Liberal sexual morality, based in an ancient epicurean view of the nature of man that “denies that marriage is inherently heterosexual necessarily supposes that the value of sex must be instrumental” in order to pleasure oneself, which makes such an act a tool in the hand of a person’s desires, or, an “end-in-itself.” In other words, the traditional understanding of marriage rejects the view that sees the ultimate point or value of sex in marriage as an instrument to attain either affection or sexual pleasure, which is what the epicurean is left with. Sex, in the homosexual context, then, is the instrumentalization of the body.[12]

Ethical Evil?

The first concept that one must understand is that these authors do not view nature alone as imposing a moral “oughtness” into the situation of survival of the fittest. They view rape, for instance, in its historical evolutionary context as neither right nor wrong ethically.[13] Rape, is neither moral nor immoral vis-à-vis evolutionary lines of thought, even if ingrained in us from our evolutionary paths of survival.[14] Did you catch that? Even if a rape occurs today, it is neither moral nor immoral, it is merely currently taboo.[15] The biological, amoral, justification of rape is made often times as a survival mechanism bringing up the net “survival status” of a species, usually fraught with examples of homosexual worms, lesbian seagulls, and the like.[16]

This materialistic view of nature will give way to there being no difference in the emerging ethic between married couples, homosexual couples, or couples in a temporary sexual relationship. Some go as far to say – rightly so – that with the acceptance of the homosexual lifestyle follows shortly thereafter the legalization of polyamorous relationships,[17] which is already considered as a viable option by many in Sweden for instance.[18] After polyamory is legal – about the only thing left is for the Peter Singer’s (professor at Princeton’s Center for Human Values) of the world to argue for “cross species” sex acts.[19] Columnist George Will aptly calls this type of legislation “the moral equality of appetites.”[20]

“Everything I have said and done in these last years is relativism by intuition…. If relativism signifies contempt for fixed categories and men who claim to be bearers of an objective, immortal truth… then there is nothing more relativistic than fascistic attitudes and activity…. From the fact that all ideologies are of equal value, that all ideologies are mere fictions, the modern relativist infers that everybody has the right to create for himself his own ideology and to attempt to enforce it with all the energy of which he is capable.”

(Mussolini, Diuturna pp. 374-77, quoted in A Refutation of Moral Relativism: Interviews with an Absolutist [Ignatius Press; 1999], by Peter Kreeft, p. 18.)

So since all acts are of equal value in the struggle for survival, the acts that only temporarily determine the highest possible survival of the species at that moment in evolutionary progress/history is the most beneficial… which could be interpreted as being the most “moral” in evolutionary vernacular. Therefore, atheists (which include Lobdell) have no metaphysical basis to say that rape, or the killing of innocent people by religious persons, and similar actions like unjust wars by Marxist revolutionaries, are morally wrong in a meaningful way. They are merely pointing out that they personally disagree with the action they are describing. Arguing, then about the immorality of acts committed by the religious (and I would contend, non-religious peoples) would be just as powerful morally if the same person argued with a friend about the superiority of chocolate ice-cream over that of vanilla ice-cream.

Ravi Zacharias answers a similar veined question during a Q&A at Harvard:

(Adapted from Larry Elder, 10 things You Can’t Say In America)

“Well, that isn’t nearly as incredible as one believing he came from a rock, as you do.”

(An adaptation from a paper I did many years previous.That was taken from a source I do not currently recall.)

There may be many “species” of sugar beets, but they are all from one. In a study, probably one of the most in-depth done to date put into book form is that of evolutionist Jonathan Weiner. In his book, The Beak of the Finch, pages 178-180, he mentions that the speciation, in general, is considerably faster than had been supposed by earlier beliefs. So could we get a Dingo, a Great Dane, and other types of dogs from one or two kinds (species). This is what the biblical literalist argues; not that every animal on earth today was on the Ark, but that every animal on the earth came from a common species that was on the Ark. Of course, now you can argue the finer points of how fast speciation can happen and how this argument hurts or helps these two opposing sides, but that is neither here nor there. At the very least, however, we are beyond the oft repeated mischaracterization thrown the way of the biblical literalist. It also makes the opposing side, in this case Lobdell, seem fair in its summation of arguments from whom he is trying to refute.

More to come…. maybe?

(Some tags for the Google search: WILLIAM, BILL, LOBDELL, ATHEISM, HUGH, HEWITT, NOAH, NOAH’S, ARK, FLOOD, TWO HOUR, INTERVIEW, NATURAL, SELECTION, EVOLUTION, CREATION, INTELLIGENT DESIGN, APOLOGETICS, THEOLOGY, LOOSING, FAITH, EVANGELICAL, THEISM, CHRISTIANITY, EVIL, HYPOCRISY, FALSE, BELIEF, DEBATE, CALLERS, RADIO, TALK, SHOW, CATHOLIC, SEXUAL, ABUSE, RELIGIOUS, RELIGION, INTERVIEW, PROOFS, LOS ANGELES, RELIGION, REPORTER, L.A. TIMES)

[1] Created in God’s Image (Grand Rapids: Eerdmans, 1986), 84.

[2] Ibid.

[3] “One [person] that is used or manipulated by another.” Merriam-Webster, Merriam-Webster’s Collegiate Dictionary, 11^th ed (Springfield: Merriam-Webster, Inc., 2003), cf., “tool.” This concept of using another was also known as “cat’s-paw,” which is defined as “one used by another as a tool.” (ibid., cf., “cat’s-paw.”)

An aside: the term “cat’s-paw” comes from an old fable in which a monkey was cooking chestnuts in the fireplace. When it was time to remove the chestnuts from the coals, he found that the fire was too hot, and he could not pull them out. He looked around for something to help him pull them out, but did not see anything — until his eye fell on the cat sleeping by the fire. He grabbed the cat, and held it tight while it struggled, using its paw to remove the chestnuts from the fire. (Author/origins unknown)

[4] Example: “She’s a ‘tool’.”

[5] DeYoung, 15.

[6] “Epicurus (341-271 B.C.) was a Greek philosopher who was born on the isle of Samos but lived much of his life in Athens, where he founded his very successful school of philosophy. He was influenced by the materialist Democritus (460-370 B.C.), who is the first philosopher known to believe that the world is made up of atoms…. Epicurus identified good with pleasure and evil with pain.” He equated using pleasure, diet, friends, and the like as “tools” for minimizing bad sensations or pain while increasing pleasure or hedonism. Taken from Louise P. Pojman, Philosophy: The Quest for Truth, 5^th ed. (New York: Oxford Press, 2002), 499.

[7] Romans 1:25; 1 Timothy 6:5, 20.

[8] Worldview: “People have presuppositions, and they will live more consistently on the basis of these presuppositions than even they themselves may realize. By ‘presuppositions’ we mean the basic way an individual looks at life, his basic worldview, the grid through which he sees the world. Presuppositions rest upon that which a person considers to be the truth of what exists. People’s presuppositions lay a grid for all they bring forth into the external world. Their presuppositions also provide the basis for their values and therefore the basis for their decisions. ‘As a man thinketh, so he is,’ is really profound. An individual is not just the product of the forces around him. He has a mind, an inner world. Then, having thought, a person can bring forth actions into the external world and thus influence it. People are apt to look at the outer theater of action, forgetting the actor who ‘lives in the mind’ and who therefore is the true actor in the external world. The inner thought world determines the outward action. Most people catch their presuppositions from their family and surrounding society the way a child catches measles. But people with more understanding realize that their presuppositions should be chosen after a careful consideration of what worldview is true. When all is done, when all the alternatives have been explored, ‘not many men are in the room’ — that is, although worldviews have many variations, there are not many basic worldviews or presuppositions.” Francis A. Schaeffer, How Should We Then Live? The Rise and Decline of Western Thought and Culture (Wheaton: Crossway Books, 1976), 19-20.

[9] Henry M. Morris, The Long War Against God: The History and Impact of the Creation/Evolution Conflict (Grand Rapids: Baker Books, 1989), 136.

[10] Remember, the created order has been rejected in the Roman society as it is today. This leaves us with an Epicurean view of nature, which today is philosophical naturalism expressed in the modern evolutionary theories such as neo-Darwinism and Punctuated Equilibrium.

[11] Randy Thornhill and Craig T. Palmer, A Natural history of Rape: Biological bases of Sexual Coercion (Cambridge: MIT Press, 2000), 71, 163.

[12] Robert P. George, The Clash Of Orthodoxies: Law, Religion, and Morality in Crisis (Wilmington: ISI Books, 2001), 81.

[13] Nancy Pearcy, Total Truth: Liberating Christianity from Its Cultural Captivity (Wheaton: Crossway Books, 2004), 208-209.

[14] Steven Pinker, The Blank Slate: The Modern Denial of Human Nature (New York: Penguin, 2002), 162-163.

[15] Norman L. Geisler and Frank Turek, I Don’t Have Enough Faith to be an Atheist (Wheaton: Crossway Books, 2004), 176-180.

[16] Daniel C. Dennett, Darwin’s Dangerous Idea: Evolution and the Meaning of Life (New York: Touchstone Book, 1995), 492.

[17] Defined as having more than one intimate relationship/spouse at a time with the full knowledge and consent of everyone involved.

[18] Alan Sears and Craig Osten, The ACLU vs. America: Exposing the Agenda to Define Moral Values (Nashville: Broadman & Holman, 2005), 42.

[19] The following is from an on-line article:

“To prove this is no joke, here’s a passage from a recent article on the website Nerve.com by Prof. Peter Singer of Princeton’s Center for Human Values:

·“The potential violence of the orangutan’s come-on may have been disturbing, but the fact that it was an orangutan making the advances was not. That may be because Galdikas understands very well that we are animals, indeed more specifically, we are great apes. This does not make sex across the species barrier normal, or natural, whatever those much-misused words may mean, but it does imply that it ceases to be an offence to our status and dignity as human beings.

Taken from FrontPage Magazine website, http://www.frontpagemag.com/ — The article itself was by Robert Locke, “Bestiality and America’s Future,” published on March 30, 2001. Found at:

http://www.frontpagemag.com/Articles/Read.aspx?GUID={AD996DD5-80D9-49C9-BCA4-C37D60C97669}, (last accessed 9-24-08).

[20] Francis Canavan, The Pluralist Game: Pluralism, Liberalism, and the Moral Conscience (Lanham: Rowman & Littlefield, 1995), 126-127.

The Dalai Lama Borrows from Christianity To Support Buddhism

Published December 14, 2023March 26, 2024 by Papa Giorgio

(Originally posted November 2014)
(JUMP TO COMPARISON OF MANUSCRIPTS)

BUDDHIST ETHICS

LOVE? COMPASSION?

I want to suggest that the Lama’s use of “love” and “compassion” are not found in Buddhism, but used in the Judeo-Christian sense (borrowed in other words) because Eastern metaphysics lack such thought. The Dalai Lama may do this out of ignorance of his own belief, or out of wanting to pull on Western heart strings of compassion (honed itself by the Judeo-Christian ethic), which is often followed by monetary support. Here is a discussion I had with a Buddhist apologist about such thinking, it is taken from my chapter, REINCARNATION VS. LAWS OF LOGIC:

My initial engagement:

Does the idea of “violence” as a moral good or bad truly exist in the Buddhist mindset? What I mean is that according to a major school of Buddhism, isn’t there a denial that distinctions exist in reality… that separate “selves” is really a false perception? Language is considered something the Buddhist must get beyond because it serves as a tool that creates and makes these apparently illusory distinctions more grounded, or rooted in “our” psyche. For instance, the statement that “all statements are empty of meaning,” would almost be self refuting, because, that statement — then — would be meaningless. So how can one go from that teaching inherent to Buddhistic thought and say that self-defense (and using WWII as an example) is really meaningful. Isn’t the [Dalai] Lama drawing distinction by assuming the reality of Aristotelian logic in his responses to questions? (He used at least three Laws of Logic [thus, drawing distinctions using Western principles]: The Law of Contradiction; the Law of Excluded Middle; and the Law of Identity.) Curious.

They Call Him James Ure, responds:

You’re right that language is just a tool and in the end a useless one at that but It’s important to be able run a blog. That or teach people the particulars of the religion. It’s like a lamp needed to make your way through the dark until you reach the lighthouse (Enlightenment, Nirvana, etc.) Then of course the lamp is no longer useful unless you have taken the vow to teach others. Which in my analogy is returning into the dark to bring your brothers and sisters along (via the lamp-i.e. language) to the lighthouse (enlightenment, Nirvana, etc.)

I respond:

Then… if reality is ultimately characterless and distinctionless, then the distinction between being enlightened and unenlightened is ultimately an illusion and reality is ultimately unreal. Whom is doing the leading? Leading to what? These still are distinctions being made, that is: “between knowing you are enlightened and not knowing you are enlightened.” In the Diamond Sutra, ultimately, the Bodhisattva loves no one, since no one exists and the Bodhisattva^[a][b]knows this:

“All beings must I lead to Nirvana, into the Realm of Nirvana which leaves nothing behind; and yet, after beings have been led to Nirvana, no being at all has been led to Nirvana. And why? If in a Bodhisattva the notion of a “being” should take place, he could not be called a “Bodhi-being.” And likewise if the notion of a soul, or a person should take place in him. (Diamond Sutra, Sura 14)

So even the act of loving others, therefore, is inconsistent with what is taught in the Buddhistic worldview, because there is “no one to love.” This is shown quite well (this self-refuting aspect of Buddhism) in the book, The Lotus and the Cross: Jesus Talks with Buddha (Ravi), a book I recommend with love, from a worldview that can use the word love well.

[BTW, Ravi contradicted God’s ideals / character, where Christian ethics have a root in and gain their sustenance from. Neither did Ravi do any damage to the theistic argument of ethics regarding the Judeo-Christian foundations in God’s nature. We can say that Ravi’s actions were in fact wrong. Ethically. In Buddhism the posit would be — ultimately — an illusion/delusion, so ethics is likewise — in the end — an illusory position.. Not only that, but Buddhism would note that the victims in Ravi’s reach previous karmic lives demand that their abuse were to happen.]

One writer puts it thusly: “When human existence is blown out, nothing real disappears because life itself is an illusion. Nirvana is neither a re-absorption into an eternal Ultimate Reality, nor the annihilation of a self, because there is no self to annihilate. It is rather an annihilation of the illusion of an existing self. Nirvana is a state of supreme bliss and freedom without any subject left to experience it.”

My Final Response:

I haven’t seen a response yet. Which is fitting… because whom would be responding to whom? Put another way, would there be one mind trying to actively convince the other mind that no minds exist at all?

Here’s another way to see the same thing, Dan Story weighs in again:

Here’s another way to see the same thing. It may be possible that nothing exists. However, it is impossible to demonstrate that nothing exists because to do so would be to deny our own existence. We must exist in order to affirm that reality doesn’t exist. To claim that reality is an illusion is logically impossible because it also requires claiming that the claim itself is unreal—a self-defeating statement. If reality is an illusion, how do we know that pantheism isn’t an illusion too?^[1]

Another author put it thusly, “if pantheism is true (and my individuality an illusion), it is false, since there is no basis by which to explain the illusion.”^[2] The challenge then becomes this: “if reality is an illusion, how do we know then that pantheism isn’t an illusion as well?”^[3]

[1] Dan Story, Christianity on the Offense, 112-113.

[2] Francis J. Beckwith and Stephen E. Parrish, See the Gods Fall: Four Rivals to Christianity (Joplin, MO: College Press, 1997), 210.

[3] Dan Story, Christianity on the Offense, 112-113.

[a] “One who has taken a vow to become a Buddha.” David Burnett, The Spirit of Buddhism: A Christian Perspective on Buddhist Thought (Grand Rapids, MI: Monarch Books, 2003), 329.

[b] “Celestial” Buddha’s and bodhisattvas are said to be able to assist in guiding believers towards salvation as supernatural beings. These bodhisattvas vary in their rolls and offices as the many gods of Hinduism, from which Buddhism comes. See: Michael D. Coogan, Eastern Religions: Hinduism, Buddhism, Toaism, Confucianism, Shinto (New York, NY: Oxford University Press, 2005), 133-139.

Ultimately, if you show love to a spouse, a child — or compassion towards animals, you are participating in the illusion that has you stuck in a “karma loop,” so-to-speak. On top of that, the Bodhisattva [the Dalai Lama] shouldn’t want “humanity to survive,” he is trying to guide them to extinction.

This excerpt of Dallas Theological Seminaries presentation by Timothy Tennent is to compliment my post on Buddhism. Dr. Timothy Tennent, President of Asbury Seminary in Wilmore, KY, talks about Buddhism, its high regard for compassion and ethics, and how Christians can have a conversation about religion and faith. (See FULL VIDEO)

One of my very favorite quotes deals with the founders of the great religions and the consistency found in these founders:

The nine founders among the eleven living religions in the world had characters which attracted many devoted followers during their own lifetime, and still larger numbers during the centuries of subsequent history. They were humble in certain respects, yet they were also confident of a great religious mission. Two of the nine, Mahavira and Buddha, were men so strongminded and self-reliant that, according to the records, they displayed no need of any divine help, though they both taught the inexorable cosmic law of Karma. They are not reported as having possessed any consciousness of a supreme personal deity. Yet they have been strangely deified by their followers. Indeed, they themselves have been worshiped, even with multitudinous idols. All of the nine founders of religion, with the exception of Jesus Christ, are reported in their respective sacred scriptures as having passed through a preliminary period of uncertainty, or of searching for religious light. Confucius, late in life, confessed his own sense of shortcomings and his desire for further improvement in knowledge and character. All the founders of the non-Christian religions evinced inconsistencies in their personal character; some of them altered their practical policies under change of circumstances. Jesus Christ alone is reported as having had a consistent God-consciousness, a consistent character himself, and a consistent program for his religion. The most remarkable and valuable aspect of the personality of Jesus Christ is the comprehensiveness and universal availability of his character, as well as its own loftiness, consistency, and sinlessness.

Robert Hume, The World’s Living Religions (New York, NY: Charles Scribner’s Sons, 1959), 285-286.

An example of a self-refuting/incoherent worldview that deals a bit with Eastern philosophy/religion comes from A Handbook for Christian Philosophy, by L. Russ Bush. After giving a basic definition of what a worldview is,^[1] Dr. Bush goes on to explain how differing worldviews can interpret reality and then he applies some first principles to the matter:

…most people assume that something exists. There may be someone, perhaps, who believes that nothing exists, but who would that person be? How could he or she make such an affirmation? Sometimes in studying the history of philosophy, one may come to the conclusion that some of the viewpoints expressed actually lead to that conclusion, but no one ever consciously tries to defend the position that nothing exists. It would be a useless endeavor since there would be no one to convince. Even more significantly, it would be impossible to defend that position since, if it were true, there would be no one to make the defense. So to defend the position that nothing exists seems immediately to be absurd and self-contradictory.^[2]

[1] “A worldview is that basic set of assumptions that gives meaning to one’s thoughts. A worldview is the set of assumptions that someone has about the way things are, about what things are, about why things are.” L. Russ Bush, A Handbook for Christian Philosophy (Grand Rapids, MI: Zondervan, 1991), 70.

[2] Ibid.

I will say here that Buddhism and Christianity agree that the proper relation in a marriage situation is a male and female. But many “Western “adherents” to Buddhism do not know what they are saying when statements are made about Buddhism being “such-and-such.” Two short videos are perfect for setting up an excerpt from my book:

So here is a portion of my chapter dealing with Eastern Thought:

Pantheism

Now that we have defined what the Law of Noncontradiction is, lets apply it to some basic Eastern thinking. All Hindus, Buddhists, New Agers (etc), are pantheists. The term Pantheist “designates one who holds both that everything there is constitutes a unity and that this unity is divine.” Most pantheists (Hindus, Buddhists, New Agers, etc.) would hold that physical reality, and all the evils it produces, is merely an illusion. This holds true for the personality of man as well. This distinction explains why, in both Hinduism and Buddhism, the personality is seen as an “enemy” and is finally destroyed by absorption into Brahmin or Nirvana. Not only is the material creation absorbed, but human existence are either an illusion, as in Hinduism (maya), or so empty and impermanent, as in Buddhism (sunyata), that they are ultimately meaningless.

But is an impersonal “immortality” truly meaningful when it extinguishes our personal existence forever? Is it even desirable? As Sri Lanken Ajith Fernando, who has spoken to hundreds of Buddhists and Hindus, illustrates:

“When I asked a girl who converted from Buddhism to Christianity through our ministry what attracted her to Christianity, the first thing she told [me] was, ‘I did not want Nirvana.’ The prospect of having all her desires snuffed out after a long and dreary climb [toward ‘liberation’] was not attractive to her.”

In the end, man himself is a hindrance to spiritual enlightenment and must be “destroyed” to find so called “liberation.” As Dr. Frits Staal comments in an article entitled, “Indian Concepts of the Body,” “Whatever the alleged differences between Hindu and Buddhist doctrines, one conclusion follows from the preceding analysis. No features of the individual[‘s] personality survive death in either state”

With the above in mind, take note of a major problem that faces the pantheist visa viz, “that there is no reality except the all-encompassing ‘God’.” Using the Law of Noncontradiction we can see that this is a nonsensical statement that is logically self-refuting. If everything is illusion, then those making that statement are themselves illusions. There’s a real problem here. As Norman Geisler pointed out, “One must exist in order to affirm that he does not exist.” When we claim that there is no reality except the all-encompassing God, we are proving just the opposite. The fact that we exist to make the claim demonstrates that there is a reality distinct from God, which makes this key doctrine of pantheism a self-defeating proposition. It is an untruth – by definition.

Reincarnation

Another belief that is accepted by all Eastern philosophies as well as the New Age movement is that of reincarnation. I will explain the concept with some examples, after I define the term. Reincarnation is a “belief in the successive rebirth of souls into new bodies, as the soul progresses toward perfection.”

Some examples of this “karmic law” are warranted: first, lets assume I beat and abused my wife horribly, treated her like the dirt on my shoes, I would be storing up some pretty bad karma. When I come around for my next human life, after, of course, traveling through the insect, and animal lives, I would come back as the woman being beat. This is karma’s answer to evil, which is really no answer at all. In fact, it perpetuates evil. How so? It necessitates a “beatee,” which mandates a “beater.” Karma, then, creates a never-ending circle of violence, or, “evil.” In addition it states (emphatically I might add) that we choose our current destiny (or events) in this life due to past life experiences and choices. This is why the holy men in Buddhist and Hindu nations generally walk right by the maimed, injured, starving, and uneducated, and do not care for them. This next true story drives this point home.

While speaking in Thailand, Ron Carlson was invited to visit some refugee camps along the Cambodian border. Over 300,000 refugees were caught in a no-man’s-land along the border. This resulted from the Cambodian massacre under Pol Pot and the Khmer Rouge in the mid-70’s (which is known as the “killing fields”) and then subsequently by the invasion of the Vietnamese at the end of the 70’s. One of the most fascinating things about these refugee camps was the realization of who was caring for the refugees. Here, in this Buddhist country of Thailand, with Buddhist refugees coming from Cambodia and Laos, there were no Buddhists taking care of their Buddhist brothers. There were also no Atheists, Hindus, or Muslims taking care of those people. The only people there, taking care of these 300,000[+] people, were Christians from Christian mission organizations and Christian relief organizations. One of the men Ron was with had lived in Thailand for over twenty-years and was heading up a major portion of the relief effort for one of these organizations. Ron asked him: “Why, in a Buddhist country, with Buddhist refugees, are there no Buddhists here taking care of their Buddhist brothers?” Ron will never forget his answer:

“Ron, have you ever seen what Buddhism does to a nation or a people? Buddha taught that each man is an island unto himself. Buddha said, ‘if someone is suffering, that is his karma.’ You are not to interfere with another person’s karma because he is purging himself through suffering and reincarnation! Buddha said, ‘You are to be an island unto yourself.’” – “Ron, the only people that have a reason to be here today taking care of these 300,000 refugees are Christians. It is only Christianity that people have a basis for human value that people are important enough to educate and to care for. For Christians, these people are of ultimate value, created in the image of God, so valuable that Jesus Christ died for each and every one of them. You find that value in no other religion, in no other philosophy, but in Jesus Christ.” [Ron Carlson & Ed Decker, Fast Facts on False Teachings (Eugene, OR: Harvest House, 1994), 28-29.]

Do you get it now? It takes a “Mother Teresa” with a Christian worldview to go into these embattled countries and bathe, feed, educate, care for these people – who otherwise are ignored due to harmful religious beliefs of the East.

Another example is a graphic one, but it drives the point home. While at home on my day off, my work calls me in due to an emergency. I cannot find a sitter for my youngest son, so I call a family member, say, uncle Steve. While I am at work, uncle Steve rapes and sodomizes my son. Should I call the authorities?? If I am a believer in reincarnation, then I must realize that this “evil” is an illusion, number one, and number two, this “evil” was brought on my son most likely because of something my son did in a previous incarnation. Something my son did in a previous lifetime demands that this happened to him in this lifetime. (Or something I did, or my wife did, whomever.) Only recently have some Indian people rejected reincarnation and started to kill the massive infestation of disease-ridden rodents that inhabit India’s cities. These rodents carry and transmit many diseases as well as destroying and infecting large portions of food that could have made it to the starving population. Most, however, continue to nurture or ignore these disease-carrying animals in the belief that they are a soul stuck in the cosmic wheel. This is just one example of a horrible religious practice that is part of the many destructive practices that are hurting precious people. The caste system mentioned before is another that promotes and encourages racism, malnourishment, lack of education, and death….

(…all material referenced in my chapter…)

What’s The Difference Between Christianity… and Buddhism

The longer version of this can be found HERE. Here is THAT description:

(September 3, 2012) Ravi Zacharias responds with “precise language” to a written question. With his patented charm and clarity, Ravi responds to the challenge of “exclusivity in Christianity” that skeptics seem to think is exclusive to our faith. This is one of Ravi’s best.

Here is my slightly adapted script of this upload:

(MY POSITION ON RAVI IS ENCAPSULATED BY ACTS 17 APOLOGETICS)

Here is my adapted transcript of the above:

Many people like to criticize Christianity’s arrogant exclusivity, they will say that if the end result is to be good, how could I embrace a faith that claims to be the only true way?

This is the perceived problem with exclusivity. How can there be only one way to God?

The answer with the post-modernist when they raise this question of the Christian faith is that the post-modernist has not again examined his or her own question. It is not only the Christian faith that claims to be exclusive.

Islam claims exclusivity.
Buddhism claims exclusivity.
Sikhism claims exclusivity.
Hinduism claims exclusivity.
All religions claim exclusivity at some point in their philosophy.

Gautama Buddha was born a Hindu. He rejected Hinduism on two major accounts.

(1) Hinduism assumes, for example, that the Vedas are the ultimate revelation, and in that sense their inerrant scriptures. Buddha rejected the Veda.

(2) Hinduism claims the caste system on the hierarchy of human birth. Gautama Buddha rejected the caste system.

Two principal beliefs of Hinduism, the Vedas and the caste system, Gautama Buddha completely rejected. That’s why even in recent times you will hear Hindu leaders sometimes getting disgruntled with Hinduism because of the caste system and the hierarchical system of human birth that is attributed to it.

Now, what did Gautama Buddha do in its place? He changed the notion of self from Hinduism into no essential self. In Buddhism he changed even the idea of reincarnation, what reincarnation actually means.

All this to say it is not true that Christianity is the only exclusive claim every major religion claim exclusivity. The Bahais are the only so-called all inclusivist, but even they exclude the exclusivists.

Life vs. Death |or| Christianity vs. Buddhism

(The original file I used is HERE)

dating Buddhist Scripture vs.

manuscript comparisons

So to say the Dalia Lama or the Buddha are “Christ like” is to wholly misunderstand the chasm of differences in the two completely different leaders of these religions… and their logical conclusions. Also worth noting is that the date between writings, and so the possibility of corruption of the text is vastly different between the two faiths. For instance, the Buddha is said to have dies around (using the earliest date) 400 B.C..

The earliest portion of a Buddhist writing is dated at about 179 A.D. So let us compare this:

...Compare/Contrast

References for the above dating of the Buddhist fragments:

Richard Salomon, Ancient Buddhist Scrolls from Gandhara: The British Library Kharosthi Fragments (PDF summation, book);
Ingo Strauch, The Bajaur collection: A new collection of Kharoṣṭhīmanuscripts: A preliminary catalogue and survey (PDF).

DIAMOND SUTRA COMPARED TO BOOK OF JOHN

The most complete copy that dates early is the Gospel of John (Bodmer Papyrus II – 150-200 A.D.). That is 127 years after Christ, for the Gospel of John. The earliest fragment is dated to 120 A.D. And Clement of Rome quoted from it about 95 A.D., and Polycarp quoted from it around 110 A.D. [+]. So we KNOW John is older.

The oldest full book key to Buddhist thought is the Diamond Sutra, dated at about 868AD. That is 1,268-to-1,468 years after Buddha’s death. We KNOW the Diamond Sutra is older… but the fragments and quotes of the Gospel of John match up well with earliest text. The earlier quotes of the Diamond Sutra and it’s fragments show drastic change.

Another example. The earliest copy of Isaiah the church had was dated to about 900AD. They found a copy of Isaiah dated to 1,200 years earlier. Because of how the Jewish scribes copied text… there were only a few letters in the entirety of the text that were different. Most were in a word known to be “light” No meaning or concept was changed in those letters being different. (Sources: here, here, and here.)

The change in meaning in the Diamond Sutra from earlier Buddhist teaching as well as fragments is great:

Since at least the fifth century, generations of Buddhists have memorized and chanted the Diamond Sutra, a short Mahayana Buddhist scripture. The work, which offers meditations on illusion and perception, was originally written in Sanskrit and first translated into Chinese in 402 A.D. Despite the text’s longevity, Stanford religious studies professor Paul Harrison’s latest research suggests that previous translations may have incorrectly interpreted certain words in a way that affects the entire meaning of the text.

For the last seven years Prof. Harrison has been working on re-editing and re-translating the Diamond Sutra. Though he is a professor of religious studies his translation work falls squarely in the field of philology. Harrison is often surrounded by a large semicircle of previous translations and dictionaries that he consults as he combs through the sutra one word at a time.

The Diamond Sutra is one of the most historically important texts in the Buddhist faith, in part because a copy of it is the oldest surviving dated printed book in the world (868 A.D.). Also known by its Sanskrit title Vajracchedika, the Diamond Sutra posits that something is what it is only because of what it is not. The text challenges the common belief that inside each and every one of us is an immovable core, or soul—in favor of a more fluid and relational view of existence. Negative, or seemingly paradoxical statements by the Buddha abound in the text, such as “The very Perfection of Insight which the Buddha has preached is itself perfection-less.”

Professor Harrison elaborated, “I think the Diamond Sutra is undermining our perception that there are essential properties in the objects of our experience….

(Source: here)

I write about the early attestation to the New Testament in the first 16-pages of my chapter on Gnosticism and Feminism. But I reworked Kenneth Boa’s graphic on comparing dating of ancient texts with some updated information not only cataloged via the aforementioned chapter from my book, but also from here, and the books:

Norman L. Geisler, Baker Encyclopedia of Christian Apologetics (Grand Rapids, MI: Baker Books/Academic, 1999);
Carsten Peter Theide and Matthew d’Ancona, The Jesus Papyrus: The Most Sensational Evidence on the Origins of the Gospels Since the Discovery of the Dead Sea Scrolls (New York, NY: Galilee DoubleDay, 1996).

(I edited the last column under “Date Written” and “Time Span”)

Below is some of the evidence for the early dating of the New Testament.

Jesus vs Muhammad | Jordan Peterson

Published November 14, 2023November 14, 2023 by Papa Giorgio

“All of the nine founders of religion, with the exception of Jesus Christ, are reported in their respective sacred scriptures as having passed through a preliminary period of uncertainty, or of searching for religious light. All the founders of the non-Christian religions evinced inconsistencies in their personal character; some of them altered their practical policies under change of circumstances. Jesus Christ alone is reported as having had a consistent God-consciousness, a consistent character himself, and a consistent program for his religion.”

Robert Hume, The World’s Living Religions (New York, NY: Charles Scribner’s Sons, 1959), 285-286.

SEE MY PDF: “MUHAMMAD vs. JESUS“

MUHAMMAD

In the West, what is said and done more or less corresponds to the intentions of the speaker and the doer. Liars and cheats abound, of course, but generally they can go only so far before being caught out in the contractual relationships of their society. Lying and cheating in the Arab world is not really a moral matter but a method of safeguarding honor and status, avoiding shame, and at all times exploiting possibilities, for those with the wits for it, deftly and expeditiously to convert shame into honor on their own account, and vice versa for their opponents. If honor so demands, lies and cheating may become absolute imperatives. In Shia practice, a man is allowed what is called “precautionary dissimulation,” a recognition that truth may be impossible in some contexts.
Pierre Bourdieu, the French social anthropologist, has pointed out that no dishonor attaches to such primary transactions as selling short weight, deceiving anyone about quality, quantity or kind of goods, cheating at gambling, and bearing false witness. The doer of these things is merely quicker off the mark than the next fellow; owing him nothing, he is not to be blamed for taking what he can.^[1]

Islamic ethics include deceiving the Kafir. The doctrine of deception is found in the Sunna and the Koran. The Arabic name for sacred deception is called taqiyya.

[1] David Pryce-Jones, The Closed Circle: An Interpretation of the Arabs (Chicago, IL: Ivan R, Dee Publishers, 2009), 4, 38.

[2] Bukhari, vol. 5, book 63, no. 3896; cf. Bukhari, vol. 7, book 67, no. 5158.

[3] Ibn Sa’d, Kitab Al-Tabaqat Al-Kabir, translated by S. Moinul Haq and H. K. Ghazanfar, vol. 2 (Kitab Bhavan, n.d.), 9.

[4] Muhammed Ibn Ismaiel Al-Bukhari, Sahih al-Bukhari: The Translation of the Meanings, translated by Muhammad M. Khan, vol. 4, bk. 56, no. 2977 (Darussalam, 1997).

JESUS

Love between us then has roots in our Creator… [examples]:

my wife and I for instance, as well as family,
the love in community/Body of Christ,
love for our enemies, …etc…

This is a segment of a Muslim caller into the Michael Medved Show and both Mosab Yousef and Michael Medved respond. Yousef compares Christians to Muhammad, the caller compares Muslims to Christians:

AQUINAS THOUGHTS ON MUHAMMAD

St. Thomas Aquinas is one of the most prolific thinkers in Western history; his words should not be taken lightly, regardless of your cultural/religious background. Subscribe now to stay updated with excellent content.

BREITBART has a neat story about Aquinas and his views on Islam… here is a portion of it:

…In one of his most significant works, the voluminous Summa contra gentiles, which Aquinas wrote between 1258 and 1264 AD, the scholar argued for the truth of Christianity against other belief systems, including Islam.

Aquinas contrasts the spread of Christianity with that of Islam, arguing that much of Christianity’s early success stemmed from widespread belief in the miracles of Jesus, whereas the spread of Islam was worked through the promise of sensual pleasures and the violence of the sword.

Mohammad, Aquinas wrote, “seduced the people by promises of carnal pleasure to which the concupiscence of the flesh goads us. His teaching also contained precepts that were in conformity with his promises, and he gave free rein to carnal pleasure.”

Such an offer, Aquinas contended, appealed to a certain type of person of limited virtue and wisdom.

“In all this, as is not unexpected, he was obeyed by carnal men,” he wrote. “As for proofs of the truth of his doctrine, he brought forward only such as could be grasped by the natural ability of anyone with a very modest wisdom. Indeed, the truths that he taught he mingled with many fables and with doctrines of the greatest falsity.”

Because of the weakness of Islam’s contentions, Aquinas argued, “no wise men, men trained in things divine and human, believed in him from the beginning.” Instead, those who believed in him “were brutal men and desert wanderers, utterly ignorant of all divine teaching, through whose numbers Muhammad forced others to become his followers by the violence of his arms.”

Islam’s violent methods of propagation were especially unconvincing to Aquinas, since he found that the use of such force does not prove the truth of one’s claims, and are the means typically used by evil men.

“Mohammad said that he was sent in the power of his arms,” Aquinas wrote, “which are signs not lacking even to robbers and tyrants.”

At the time Aquinas was writing, Islam was generally considered a Christian heresy, since it drew so heavily on Christian texts and beliefs. Aquinas wrote that Mohammed “perverts almost all the testimonies of the Old and New Testaments by making them into fabrications of his own, as can be seen by anyone who examines his law.”

According to the noted historian Hilaire Belloc, Islam “began as a heresy, not as a new religion. It was not a pagan contrast with the Church; it was not an alien enemy. It was a perversion of Christian doctrine. Its vitality and endurance soon gave it the appearance of a new religion, but those who were contemporary with its rise saw it for what it was—not a denial, but an adaptation and a misuse, of the Christian thing.”…

MUCH MORE

Here are some ways to deal with Muslim apologists questioning Jesus’ Divinity:

(Above) Nabeel Qureshi, a former Muslim, answers a question from a faithful Muslim about how Jesus could have both a Divine (God) nature and a human nature without confusion or contradiction. See more from Nabeel HERE (He has passed away)

~~Nabeel is battling stomach cancer, so any prayers would be a gracious help.~~

Here is a more in-depth presentation dealing with how the question is typically raised.

Muslims around the world are being trained to ask Christians, “Where did Jesus say, ‘I am God, worship me,’ in those exact words?” However, if Muslims are suggesting that Jesus could only claim to be God by uttering a specific sentence, we may reply by asking, “Where did Jesus say, ‘I am only a prophet, don’t worship me,’ in those exact words?” The unreasonable demand for a particular statement, if applied consistently, would thus force Muslims to reject their own view!

Fortunately, we have a simple way to examine what Jesus said about himself. According to both the Bible and the Qur’an, there are certain claims that only God can truly make. For instance, God alone can correctly state that he created the universe. Of course, a mere human being can pronounce the words, “I created the universe,” but the statement would be false coming from anyone other than God.

Hence, if Jesus said things that can only truly be said by God, we must conclude that Jesus claimed to be God. Interestingly, Jews, Christians, and Muslims agree on many of the claims that cannot be properly made by (or about) mere human beings. In this video, we consider several examples of such claims.

For more on the deity of Christ, watch these videos by David Wood:

Among the major differences between Islam and Christianity is that of the character and nature of God as understood by the Bible and the Qur’an. For the Bible, Yahweh is a relational God, a God who appears to his people throughout the Old Testament, who took on flesh in the incarnation of Jesus Christ in the New Testament, and who will be present, the Bible claims, in heaven with us once again: “For now we see through a glass, darkly,” wrote the apostle Paul; “but then face to face.” ^[76] This is very different from Allah in the Qur’an, a God who is distant and remote, transcendent and lofty, who does not deign to step down into his creation, and is not present in Paradise. As Muslim theologian Isma’il al Faruqi writes:

Allah does not reveal Himself to anyone in any way. Allah reveals only his will… Allah does not reveal himself to anyone… that is the great difference between Christianity and Islam.^[77]

Central, too, to the Christian understanding of God is that Yahweh is loving; indeed, the Bible goes as far as to boldly make the claim that God is love,^[78] the one whose character and nature define what love actually is. You will commonly hear people opine that all religions teach that God is love, but this is simply not true – for instance, nowhere does the Qur’an claim that “Allah is love.”^[79]

Finally, at the heart of Christianity stands the belief that, in Jesus, God has experienced suffering, paying the price of the cross in order to reconcile humanity to himself. Now atheists may choose to dismiss, laugh at, or even scoff at that claim, but it is a claim unique to Christianity.^[80] It is certainly not an idea found in Islam, where the Qur’an goes as far as to deny that the historical event of Jesus’ crucifixion ever happened.

It has long fascinated me that when Christianity talks about the cross and the suffering of God, it is doing something quite startling, namely reversing the traffic pattern of every other religion, world view, and belief system. All other religions of which I am aware tend to work in one of three basic ways: they claim that if you know the right things, do the right things, or experience the right things, then you will achieve paradise, nirvana, wisdom, a higher state of consciousness, good teeth — whatever it is you are looking for. Islam adopts this model (“Keep the commandments”), as does, incidentally, the New Atheism, whose message is that if you think the right way — think good, secular, scientific thoughts — you’ll be one of the smart ones, one of the brights,^[81] one of the elite, the elect.

[76] 1 Corinthians 13:12 (KJV).

[77] Isma’il al Faruqi, Christian Mission and Islamic Da’wah: Proceedings of the Chambésy Dialogue Consultation, Leicester: The Islamic Foundation, 1982, pp. 47-48.

[78] 1 John 4:16.

[79] And many Muslim theologians argue that Muslims should not use the word “love” when talking about Allah; see e.g. Murad Wilfried Hofmann, “Differences between the Muslim and the Christian Concept of Divine Love” in 14th General Conference of the Royal Aal al-Bayt Institute for Islamic Thought, Amman, Jordan, 2007. See also Gordon Nickel, “The Language of Love in Qur’an and Gospel” in Juan Pedro Monferrer-Sala and Angel Urban, (eds), Sacred Text: Explorations in Lexicography, Frankfurt: Peter Lang, 2009, pp. 223-248.

[80] If you wish to understand this idea (which, whatever you make of it, is the central claim at the heart of Christianity), a great place to start is John Stott, The Cross of Christ, Leicester: IVP, 2006.

[81] A nauseatingly self-congratulatory term coined by some of the New Atheists to mark themselves off from the rest of the world, whom they clearly perceive as dimwits. See Daniel Dennett, “The Bright Stuff“, The New York Times, 12 July 2003.

Andy Banister, The Atheist Who Didn’t Exist: Or, The Dreadful Consequences of Bad Arguments (Oxford, England: Monarch Books, 2015), 62-63.

I am not a fan of the show… I think it is borderline blasphemous; but was listening to him (Neil Saavedra, AKA, “Jesus Christ”) on the way to get coffee for the wife and I while we were watching the niece. I enjoyed the call. I may start listening and uploading stuff like it in the future. BUT KNOW that a dude who responds like Jesus, is, …well… creepy and again ~ borderline blasphemous in my mind.

“Muhammad” Talks to “Jesus Christ”

Who Wrote Gospel of Mark (Martyr for the Cause?)

Published June 23, 2023June 30, 2023 by Papa Giorgio

(Jump to “Atheist Morals“)

Two Quotes I Love About Jesus:

Even if we did not have the New Testament or Christian writings, we would be able to conclude from such non-Christian writings as Josephus, the Talmud, Tacitus, and Pliny the Younger that: 1) Jesus was a Jewish teacher; 2) many people believed that he performed healings and exorcisms; 3) he was rejected by the Jewish leaders; 4) he was crucified under Pontius Pilot in the reign of Tiberius; 5) despite this shameful death, his followers, who believed that he was still alive, spread beyond Palestine so that there were multitudes of them in Rome by A.D. 64; 6) all kinds of people from the cities and countryside – men and women, slave and free – worshipped him as God by the beginning of the second century (100 A.D.)

Michael J. Wilkins, ed., Jesus Under Fire: Modern Scholarship Reinvents the Historical Jesus (Grand Rapids, MI: Zondervan, 1996), 221-222.

Robert Hume, The World’s Living Religions (New York, NY: Charles Scribner’s Sons, 1959), 285-286.

I want to first deal with the “authorship of Mark” challenge. I may deal with the video authors challenge about the Old Testament God — but really this is old news by the “new atheists.” This has been thoroughly dealt with by many, many fine apologists over the years. If I do it will be in a “PART 2” But for now, this will suffice:

Missing The Moral Mark

“If the solar system was brought about by an accidental collision, then the appearance of organic life on this planet was also an accident, and the whole evolution of Man was an accident too. If so, then all our thought processes are mere accidents – the accidental by-product of the movement of atoms. And this holds for the materialists and astronomers as well as for anyone else’s. But if their thoughts — i.e. of Materialism and — are merely accidental by-products, why should we believe them to be true? I see no reason for believing that one accident should be able to give a correct account of all the other accidents. It’s like expecting that the accidental shape taken by the splash when you upset a milk-jug should give you a correct account of how the jug was made and why it was upset.”

C.S. Lewis, God In the Dock (Grand Rapids: Eerdmans Publishing Co., 1970), pp. 52–53.

If a good God made the world why has it gone wrong? And for many years I simply refused to listen to the Christian answers to this question, because I kept on feeling “whatever you say and however clever your arguments are, isn’t it much simpler and easier to say that the world was not made by any intelligent power? Aren’t all your arguments simply a complicated attempt to avoid the obvious?” But then that threw me back into another difficulty.

My argument against God was that the universe seemed so cruel and unjust. But how had I gotten this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line. What was I comparing this universe with when I called it unjust? If the whole show was bad and senseless from A to Z, so to speak, why did I, who was supposed to be part of the show, find myself in such violent reaction against it? A man feels wet when he falls into water, because man is not a water animal: a fish would not feel wet. Of course I could have given up my idea of justice by saying it was nothing but a private idea of my own. But if I did that, then my argument against God collapsed too — for the argument depended on saying that the world was really unjust, not simply that it did not happen to please my private fancies. Thus in the very act of trying to prove that God did not exist — in other words, that the whole of reality was senseless — I found I was forced to assume that one part of reality — namely my idea of justice — was full of sense. Consequently, atheism turns out to be too simple. If the whole universe has no meaning, we should never have found out that it has no meaning: just as, if there were no light in the universe and therefore no creatures with eyes, we should never know it was dark. Dark would be without meaning.

C.S. Lewis, Mere Christianity (San Francisco, CA: Harper San Francisco, 1952), 38-39.

Is The God Of The Old Testament A Merciless Monster? | CARM)
Genocide And The God Of The Old Testament | CROSS EXAMINED
Hyperbole In the Old Testament (War Texts As A Genre) | RELIGIO-POLITICAL TALK
Interview with Peter Kreeft on Moral Evil in the Old Testament | YouTube

— Atheist Morals Noted Below —

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Calling All Martyrs

In the VIDEO, the author tries to make a connection between the zealots who died following Jim Jones, and what Jesus has called people to in Mark 8:34-35:

³⁴ Calling the crowd along with his disciples, he said to them, “If anyone wants to follow after me, let him deny himself, take up his cross, and follow me. ³⁵ For whoever wants to save his life will lose it, but whoever loses his life because of me and the gospel will save it. ³⁶ For what does it benefit someone to gain the whole world and yet lose his life? ³⁷ What can anyone give in exchange for his life? ³⁸ For whoever is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when he comes in the glory of his Father with the holy angels.”

— Christian Standard Bible (Nashville, TN: Holman Bible Publishers, 2020), Mk 8:34–38.

What are the KEY THEMES via the ESV Study Bible?

But to sum up the people willing to die after Jesus’ ascension, you have a myriad of martyrs being burned alive, fed to lions, and the like. They did not poison themselves or die fighting to convert others. For instance, in 2016 about 90,000 Christians were killed for their faith worldwide. Christians are the most martyred group in the world. Maybe Jesus was foreshadowing this reality’s in His omniscience? (I will post a commentary at the end to show the slightly more complex idea than the simpleton one in the video.)

AUTHORSHIP!

This first – short – video is by J. Warner Wallace, followed by a quick blurb I assume many do not know well… followed still by some more of the same. I wanted to post on this topic because of a video by , the part that got me thinking was the section from the 10:32 mark to the 12:05 time stamps.

LEARN RELIGIONS has this interesting blurb for the uninitiated:

John Mark in the Bible

John Mark was not one of the 12 apostles of Jesus. He is first mentioned by name in the book of Acts in connection with his mother. Peter had been thrown in prison by Herod Antipas, who was persecuting the early church. In answer to the church’s prayers, an angel came to Peter and helped him escape. Peter hurried to the house of Mary, the mother of John Mark, where she was holding a prayer gathering of many of the church members (Acts 12:12).

Both the home and household of John Mark’s mother Mary were important in the early Christian community of Jerusalem. Peter seemed to know that fellow believers would be gathered there for prayer. The family was presumably wealthy enough to have a maidservant (Rhoda) and host large worship meetings.

The earliest manuscripts tell us Mark wrote the Gospel: “according to Mark.” But who was Mark?

Mark, or John Mark, as he was known, lived in Jerusalem, and his mother owned a home where the earliest followers of Jesus gathered. He worked with Paul and Barnabas on their first missionary journey. Later, he joined Peter in Rome. It was in Rome, according to church tradition, where Mark wrote Peter’s version of the Gospel.

ZONDERVAN has an excellent article titled, “Who Wrote the Gospel of Mark?“. Here is part of that article:

The earliest tradition on Mark’s authorship

Despite this anonymity, there is strong and early tradition identifying the author of the Third Gospel as John Mark, part-time associate of both Paul and Peter. The earliest tradition is reported by the church historian Eusebius (c. AD 263 – 339), who quotes Papias, bishop of Hierapolis, in the latter’s five-volume work known as Interpretation of the Sayings of the Lord (Λογίων κυριακῶν ἑξήγησις). Papias, likely writing around AD 95 – 110,37 quotes John “the Elder” concerning the authorship of the Second Gospel:

The Presbyter used to say this also: “Mark became Peter’s interpreter and wrote down accurately, but not in order, all that he remembered of the things said and done by the Lord. For he had not heard the Lord or been one of his followers, but later, as I said, a follower of Peter. Peter used to teach as the occasion demanded, without giving systematic arrangement to the Lord’s sayings, so that Mark did not err in writing down some things just as he recalled them. For he had one overriding purpose: to omit nothing that he had heard and to make no false statements in his account.”²

Eusebius points out that though Papias did not himself know the apostles, he was in direct contact with those who had heard them, including John the Elder, Aristion, Polycarp, and the daughters of Philip the Evangelist (Eusebius, Hist. eccl. 3.39.1 – 9; cf. Acts 21:8 – 9).³ We thus have a first-century tradition claiming that Mark accurately interpreted (or translated) Peter’s eyewitness accounts, turning Peter’s anecdotal stories into a connected narrative, though not necessarily in chronological order.⁴

Mark’s authorship in the second century

Second-century sources make similar claims. The Anti-Marcionite Prologue to Mark (c. 160 – 180) identifies Mark as the author and links him to Peter: “Mark . . . who was called ‘stump-fingered’ because for the size of the rest of his body he had fingers that were too short. He was Peter’s interpreter. After the departure [or ‘death’] of Peter himself, the same man wrote his Gospel in the regions of Italy.”⁵ The odd statement about Mark’s disfigured fingers may point to a reliable tradition, since the church is unlikely to have invented such a disparaging remark.⁶We find here two additional pieces of information: that Mark wrote after Peter’s death and that he wrote in Italy.

Irenaeus (c. 180), referring to Peter and Paul, similarly asserts, “Now Matthew published a written Gospel among the Hebrews in their own tongue, while Peter and Paul were evangelizing and founding the church in Rome. But after their departure [ἔξοδος; death?], Mark, the disciple and interpreter of Peter, himself also handed over to us, in writing, the things preached by Peter.”⁷ The implication is that Mark is writing from Rome after the deaths of Peter and Paul.

Clement of Alexandria (c. 180) specifically refers to Rome: “When, by the Spirit, Peter had publicly proclaimed the Gospel in Rome, his many hearers urged Mark, as one who had followed him for years and remembered what was said, to put it all in writing. This he did and gave copies to all who asked. When Peter learned of it, he neither objected nor promoted it.”⁸ Peter’s apparent indifference to Mark’s work suggests that this statement was not created as an apologetic defense of the Petrine tradition, since, if that were the case, one would expect a much more positive affirmation by Peter. Other early church writers, including Tertullian (Marc. 4.5), Origen (Eusebius, Hist. eccl. 6.25.5), and Jerome (Comm. Matt., prologue 6), affirm Mark’s role as author and that he was dependent on the eyewitness accounts of Peter.

How many of these early witnesses are dependent on one another is not known. Yet their unanimity is impressive. No competing claims to authorship are found in the early church. Since John Mark was a relatively obscure figure, it seems unlikely that a gospel would have been attributed to him if he had not in fact written it. We could add to this the evidence of the titles to the Gospels, which, as noted above, appear in nearly all of our extant manuscripts.

Internal evidence for Markan authorship

Although internal evidence does not provide direct evidence for authorship, it can be used to help corroborate the external claims. (1) The author’s many Aramaisms (Mark 3:17; 5:41; 7:11, 34; 10:45; 14:36) are compatible with a Palestinian Jew like John Mark (cf. Acts 12:12). (2) The large number of Latinisms would also fit a Roman provenance (place of origin). (3) The identification of Rufus and Alexander as sons of Simon of Cyrene (15:21) is also significant, since it confirms that the author was known to his readers. It seems unlikely that the title “according to Mark” (κατὰ Μάρκον) could have been attached to the gospel so early if the original readers knew it came from someone else. Furthermore, if this Rufus is the same one mentioned in Rom 16:13, we have incidental confirmation of a Roman provenance.

(More at ZONDERVAN)

FOOTNOTES

2) Eusebius, Hist. eccl. 3.39.15 (translation from P. Maier, Eusebius: The Church History (Grand Rapids: Kregel, 1999), 129 – 30.
3) “Papias thus admits that he learned the words of the apostles from their followers but says that he personally heard Aristion and John the presbyter. He often quotes them by name and includes their traditions in his writings” (Eusebius, Hist. eccl. 3.39.7; trans. Maier, Eusebius, 127).
4) The connection to Peter is also indirectly made by Justin Martyr (c. AD 150), who refers to Mark 3:16 – 17 ( Jesus’ naming of Simon as “Peter,” and James and John as “Sons of Thunder”) as coming from the memoirs of Peter (Dial. 106). For strong defenses of the authenticity of the Papias tradition, see Hengel, Studies, 47 – 53; Robert H. Gundry, Mark: A Commentary on His Apology for the Cross (Grand Rapids: Eerdmans, 1993), 1026 – 45.
5) Cited by C. Black, Mark: Images of an Apostolic Interpreter (Columbia, SC: University of South Carolina Press, 1994), 119. The date of the Anti-Marcionite prologues is disputed, with some scholars placing them in the third century.
6) The same description is found in Hippolytus, Haer. 7.30.1 (see Black, Mark, 115 – 18).
7) Ireneaus, Haer. 3.1.1; translation from Black, Mark, 99 – 100.
8) Cited by Eusebius, Hist. eccl. 6.14.6 – 7 (trans. Maier, Eusebius, 218).

GOT QUESTIONS also notes much of the same:

Author: Although the Gospel of Mark does not name its author, it is the unanimous testimony of early church fathers that Mark was the author. He was an associate of the Apostle Peter, and evidently his spiritual son (1 Peter 5:13). From Peter he received first-hand information of the events and teachings of the Lord, and preserved the information in written form.

It is generally agreed that Mark is the John Mark of the New Testament (Acts 12:12). His mother was a wealthy and prominent Christian in the Jerusalem church, and probably the church met in her home. Mark joined Paul and Barnabas on their first missionary journey, but not on the second because of a strong disagreement between the two men (Acts 15:37-38). However, near the end of Paul’s life he called for Mark to be with him (2 Timothy 4:11).

Date of Writing: The Gospel of Mark was likely one of the first books written in the New Testament, probably in A.D. 55-59.

Commentary 1

T. France, The Gospel of Mark: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 2002), 339–341.

34 Mark uses προσκαλέομαι to alert the reader to expect something new or emphatic to be revealed, or some new instruction to be delivered to the disciples (cf. 3:13, 23; 6:7; 7:14; 10:42; 12:43). What is surprising here is that the object of the verb is not just the disciples, whom one would expect, but τὸν ὄχλον σὺν τοῖς μαθηταῖς αὐτοῦ. We have gained from vv. 27–33 the impression that the setting is a private retreat in the countryside in the far north of Palestine, where Jesus was presumably little known and the population probably largely non-Jewish. A crowd of people in this area who were at least potentially followers of Jesus seems incongruous, and they will play no further part in the narrative. From the narrator’s point of view, however, the introduction of the ὄχλος serves here, rather like οἱ περὶ αὐτὸν σὺν τοῖς δώδεκα in 4:10, to widen the audience for a key pronouncement; their inclusion in the audience asserts that the harsh demands of the following verses apply not only to the Twelve but to anyone else who may wish to join the movement. The introductory phrases εἴ τις θέλει and ὃς γὰρ ἐάν (vv. 35, 38) further generalise the scope of the paragraph; this is not a special formula for the elite, but an essential element in discipleship.

ὀπίσω μου is used here not as in v. 33 but in its more normal NT sense (see 1:17, 20 etc.), and the double use alongside it of ἀκολουθέω (cf. 1:18; 2:14) confirms that we have here a basic condition of discipleship. It is to join Jesus on the way to execution. This is the first use of σταυρός by Mark, and neither noun nor verb will occur again before chapter 15. Jesus’ predictions of his death in 8:31; 9:31; 10:33–34 do not spell out the means of death, and this specifically Roman form of execution would not be the first to come to a Jewish mind when hearing of death at the behest of the Jewish authorities. By the time Mark wrote his gospel, of course, Jesus’ crucifixion was well known, and his readers would need no explanation for the σταυρός here. But at the beginning of the journey to Jerusalem such language is calculated to shock, and evokes a vivid and horrifying image of the death march with all its shameful publicity. The preservation of so specific an image at more than one point in the gospel tradition (see also the Q saying Mt. 10:38; Lk. 14:27) may suggest that it originates from Jesus’ own awareness of how he would die rather than from Mark’s reading back the later event.

The metaphor of taking up one’s own cross is not to be domesticated into an exhortation merely to endure hardship patiently. In this context, following 8:31, it is an extension of Jesus’ readiness for death to those who follow him, and the following verses will fill it out still in terms of the loss of life, not merely the acceptance of discomfort. While it may no doubt be legitimately applied to other and lesser aspects of the suffering involved in following Jesus, the primary reference in context must be to the possibility of literal death.

The call to take up the cross is preceded by ἀπαρνησάσθω ἑαυτόν, a phrase not paralleled in the gospel tradition. The verb ἀπαρνέομαι is particularly associated with Peter’s eventual denial not of himself but of his master; in that context it means to dissociate oneself completely from someone, to sever the relationship. So the reflexive use implies perhaps to refuse to be guided by one’s own interests, to surrender control of one’s own destiny. In 2 Tim. 2:13 ἀρνήσασθαι ἑαυτόν (of God as subject) means to act contrary to his own nature, to cease to be God. What Jesus calls for here is thus a radical abandonment of one’s own identity and self-determination, and a call to join the march to the place of execution follows appropriately from this. Such ‘self-denial’ is on a different level altogether from giving up chocolates for Lent. ‘It is not the denial of something to the self, but the denial of the self itself.’

35–37 The talk of losing and gaining the ψυχή in these verses depends on the range of meaning of ψυχή, and poses problems for the translator. The same noun denotes both the ‘being alive’ (as opposed to dead; cf. 3:4; 10:45) which one might seek to preserve by escaping persecution and martyrdom, and the ‘real life’ which may be the outcome of such martyrdom, and therefore is to be found beyond earthly life. It is in this latter sense that the English word ‘soul’ is traditionally used here, but the wordplay is better preserved by retaining ‘life’ but where necessary qualifying it with ‘true/eternal’ or ‘earthly’.

The immediate subject of these verses, following as they do the imagery of taking up one’s cross in v. 34, is surely the literal loss of (earthly) life which the disciple is called to accept as a potential result of following Jesus. Only that sense fully does justice to the wordplay. To extend this sense to the loss of privilege, advantage, reputation, comfort, and the like may be legitimate in principle, but only so long as this primary and more radical sense is not set aside. To cling to the things of this life, the things which humanity naturally values most, is the way to forfeit true life; clinging to life itself is the ultimate example of this concern, and is set in contrast with the acceptance of death (for the right reason) as the way to real life. Jesus himself, in his death and resurrection, will be the supreme example of this new perspective.

The promise of true life is not attached to death in itself, but to the loss of life ἕνεκεν [ἐμοῦ καὶ] τοῦ εὐαγγελίου (see Textual Note). The possibility of literal martyrdom as the outcome of Christian discipleship is clearly envisaged here; cf. 13:9 (ἕνεκεν ἐμοῦ). Jesus’ expectation of his own death must have raised this possibility, and the experiences of the early church from Acts 7 onwards would add weight to it. The specific mention of the εὐαγγέλιον as the cause of loss of life indicates that the disciples are to play an active role in mission rather than merely privately following the teaching of Jesus, and that it is in this missionary work that they are likely to meet with persecution and death. Best rightly emphasises that the addition of this phrase indicates the inadequacy of a view of discipleship as merely the imitation of Jesus.

In the Synoptic Gospels κόσμος does not carry the negative connotation it has elsewhere in the NT, and especially in John; it denotes the created world in a neutral sense. κερδῆσαι τὸν κόσμον ὅλον therefore simply expresses the height of human ambition and achievement, measured in terms of earthly life. While ζημιόω sometimes carries a juridical sense of penalty or punishment, the context here does not require that nuance. Its more normal sense is simply loss or disadvantage. ζημιωθῆναι in v. 36 therefore denotes the opposite of κερδῆσαι; this is a profit and loss account, and it is clearly understood that the loss of the ψυχή (here ‘true life’) far outweighs any gain in terms of earthly advantage.

The same idea is differently expressed in the rhetorical question of v. 37, where again the assumption is made that the ψυχή is all that ultimately matters, and that nothing else can compensate for its loss. The ἀντάλλαγμα (cf. LXX Job 28:15) is the ‘exchange rate’ at which the ψυχή is valued; it is beyond price. The language of exchange echoes Ps. 49:7–9 (though LXX there uses λυτρόω/λύτρωσις, not ἀνταλλάσσομαι/ἀντάλλαγμα), but whereas the psalm speaks of a payment to avoid physical death, here the focus has moved to ‘true life’, which is even more beyond the reach of human valuation. There is no reason in this context to read into the question any developed theology of redemption; it is simply a statement of comparative value.

Commentary 2

David Smith, Mark: A Commentary for Bible Students (Indianapolis, IN: Wesleyan Publishing House, 2007), 157–169

Insight into the Messiah’s Task

Mark 8:[31]–33

…….3. Jesus’ First Passion Prediction 8:31–33

Coupled with the immediately preceding command to silence, the core of Jesus’ self-revelation began with a redirection of the disciples’ choice of titles. They chose Messiah; Jesus offered another, more enigmatic title: the Son of Man (8:31). What Jesus was about to say regarding suffering and death might have been incomprehensible if He had retained the disciples’ more victorious-sounding title: “Christ.” Jesus would not allow himself to be categorized. For Jesus, the title “Christ” carried too much militaristic and nationalistic baggage; it had to be tempered with the less familiar “Son of Man” designation. He went on to teach His disciples the essential issues with reference to His identity.

The “Son of Man must suffer many things” (8:31). The disciples had seen nothing but power and victory in the acts of Jesus thus far. So these words had no place to take root. Moreover, the suffering and death of the Messiah raised huge theological problems. If Jesus was indeed the Messiah, why would God allow Him to be rejected and be killed (8:31)? Though the answer is not fully elucidated in the gospel of Mark, it is part of a plan found in the Old Testament. Mark reported that the Son of Man must suffer many things. The word must is often used of divine necessity as spelled out later in 9:12 and 14:21, 49. Thus, Jesus’ rejection and death are to find their source in Scripture and the heart of the Father’s will and not in the violence of Palestinian politics. Mark would not allow Jesus’ death to be read as a sociological mistake but rather as an act of divine redemption.

The wording of each of the three passion predictions is just a bit different. It is only in this passage that the reader of Mark sees the word suffer. But with rejected, Mark draws attention to Psalm 118:22, where Christians identify in Jesus’ fate that the “stone the builders rejected has become the capstone” and His following vindication. Each of the three passion predictions ends with the same climax: the resurrection of Jesus from the dead. The disciples were no more attentive to this aspect of Jesus’ teaching than any other.

No matter how much explanation He provided, the disciples never achieved complete clarity. This unveiling of the messianic mission demanded a response from the disciples. And it came from Peter as he took [Jesus] aside and began to rebuke him (8:32). Peter displayed that he was at cross-purposes with Jesus’ agenda. The word “rebuke” connotes a command by one taking authority over another. Jesus, without hesitation, turned and looked at his disciples (8:33), implicating them as coconspirators, as he rebuked Peter. The repetition of the same verb (8:31, command of Jesus to disciples; 8:32, Peter’s rebuke of Jesus; 8:33, Jesus’ rebuke to Peter) demonstrates irreconcilable perspectives. Jesus settled the issue when He ordered Peter to get behind Him. Note how this short statement is spatially as well as relationally oriented. First, Jesus said, “Get behind me.” This is the same language used by Jesus in His initial call of His disciples in 1:17 and could be translated, “Come, behind Me.” This might be understood as Jesus calling Peter to get back in step with Him. Further, there is another occurrence of the word in the next verse, where the phrase is translated, “If anyone would come after me” (8:34), cementing Peter’s call to follower-ship based not on his notion of power or might, but on Jesus’ revelation of rejection, shame, and death.

Relationally, Jesus called Peter “Satan.” In short order, Jesus completed His own counter-rebuke of Peter. Peter’s plan, which avoided the cross, placed him in league with Jesus’ archenemy. This is partially why Jesus commanded (rebukes) the disciples to silence, for the proclamation of a Messiah without the cross is satanic in its message. This exchange was brought to a culmination with Jesus’ closing reproof: “You do not have in mind the things of God, but the things of men” (8:33). The NIV makes this a separate sentence, while in actuality it is a dependent clause, specifically a result clause: “for you do not have in mind the things of God but the things of people.” The plain teaching of Jesus (8:31) cannot be grasped on a merely human level.

The vision for ministry that Jesus is teaching is irreconcilable with the vision Peter and the other disciples have for Him as the Messiah. The misguided vision of the disciples and their determined refusal to adopt Jesus’ revelation precludes them from full comprehension. Teaching, even from such a skilled educator as Jesus, would not adequately overcome humanity’s blindness. Thus, Mark conveys a truth that became Christian doctrine: Men and women must not merely become educated (or catechized) in the Church; they must initially be transformed.

The Demands of Discipleship

Mark 8:34–9:1

The Cost of Following Jesus 8:34–35

The call to discipleship is comprehensive in its reach (disciples and crowds), but it immediately takes on a conditional nature: “If anyone would come after me” (8:34). The phrase literally translated reads, “If someone wishes/wants after me to follow.…” Jesus demands a heartfelt choice, which eliminates other, possibly more appealing, choices.

Jesus set the agenda according to His spiritual compass; a follower must “deny himself.” Powerfully, the insertion of the reflexive pronoun himself implies the first aspect of discipleship is to refuse to be guided by one’s own interests. Moreover, self-denial is not to be confused with asceticism (the denial of things one desires) or even with self-discipline. Self-denial is the denial of the self itself (see Phil. 2:3–4). The second requirement of a follower is to “take up his cross.” This is the first use of the word in the Gospel, certainly creating a link back to Jesus’ earlier prediction of His own death. In the first century, a cross indicated punishment of a shamed criminal at the hands of the Romans. Moreover, this Roman form of execution might be heard by the listeners as a call to rebel against Rome and to risk their lives. Yet, the word will not reoccur until chapter 15. This provided Jesus with ample time to define the impact and meaning of His own death and the cross-bearing imagery associated with His followers. For in summary, the self-denial to which Jesus calls one is abandonment of one’s autonomy and adoption of Jesus’ leadership and lordship.

Finally, Jesus beckoned His disciples to “follow me” (8:34). Jesus’ initial thrust into discipleship-making seems more directional than doctrinal. His call is bracketed with terms of motion. “Mark is rich in verbs of motion. Jesus is on the move; he summons disciples to come after him” Each time Jesus called His disciples, He was in motion (1:16, 19; 2:14; 10:17). Further, His call was to get in step directly behind Him. Thus, for one to be a disciple, one must follow. The mark of a faithful disciple is to be seen not in fully comprehending all the theological nuances of the person of Jesus, but in setting one’s sight unwaveringly on the path laid out by Jesus. The path to the cross is costly and counterintuitive, yet Jesus clearly laid out the directional markers for all who are willing to follow.

The demands of discipleship are further refined. “For whoever wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it” (8:35). Jesus offered this paradoxical principle for savings one’s life, using two meanings of “life.” The word implies physical life in its first use (as opposed to death; see 3:4; 10:45). In this sense, people might think they can preserve their lives by avoiding conflict and persecution. However, Jesus’ other meaning was that by losing one’s physical life, one receives (saves) eternal life. More precisely, this call to a loss of life is not a morbid acceptance of death. Rather, it is an adoption of Jesus (for me) and His mission agenda (for the gospel) around which one reorients one’s focus and through which one discovers true life. A disciple is to follow Jesus by publicly adhering to the gospel, proclaiming it to the world, and dying if necessary.

Keeping an Eternal Perspective 8:36–9:1

“What good is it for a man to gain the whole world, yet forfeit his soul?” (8:36). Here the contrast between this world and the next (soul) is made more explicit. In this Gospel, “world” represents the created order in a neutral sense. Gain implies human ambition and drive for worldly success. Thus, one should not connote an evil intent on the part of the pursuer, but the explicit contrast as the loss of one’s life or soul far exceeds any profit in terms of earthly gain. This contrast is continued in the rhetorical question “Or what can a man give in exchange for his soul?” (8:37). This passage continues with the theme that we cannot grasp the priceless value of one life or soul, and that there is another way to categorize value apart from what we can see, hear, smell, touch, and taste.

Verse 38 repeats the conditional emphasis begun in 8:34: “If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father’s glory with the holy angels.” The contrast of honor and shame was a primary value of the first century. So, if anyone was ashamed of Jesus (of me) and His authoritative demands (and my words), she or he might have received worldly honor, but forfeited honor in the future, coming Kingdom. David Garland summarizes it this way:

Jesus uses the threat of judgment to induce his followers to be faithful. To be put to shame is the opposite of vindication (Ps. 25:3; 119:6; Isa. 41:10–11; Jer. 17:18). Those who may be frightened by the edicts of earthly courts (represented in the Gospel by Herod Antipas, the high priest’s Sanhedrin, and the Roman governor, Pilate) should fear even more the decision of the heavenly tribunal, which determines their eternal destiny.

The use of the adjective adulterous reminds the reader of the frequent Old Testament charges against the nation of Israel as she constantly committed spiritual adultery and went out after other gods (Isa. 1:4, 21; Ezek. 16:32; Hos. 2:4).

The traditional early church understanding of the Son of Man “coming” was that of the parousia or the second coming. Yet the imagery and background in this material comes from the visions of Daniel 7: “… one like a son of man, coming with the clouds of heaven.” He is presented before the throne of the Ancient of Days (Dan. 7:13–14), and “He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.” The scene is clearly set in heaven, and His “coming” is better described as an entrance into the throne room of God, not the “second coming” to earth. One must keep in mind that Jesus’ teaching in 8:31 is an intricate series of contrasts between this world and the next, with the Son of Man prophecy as its climax. Thus, the shaming of the Son of Man on earth by people will result in their judgment in the heavenly realm.

There is an interesting combination of Son of Man language and the Father’s glory. The voice at Jesus’ baptism directly referred to Jesus as His Son (1:11). Jesus only referred to God as His Father again in 13:23 and in His prayer in Gethsemane (14:36). Yet the importance is not simply familial but theological. For here the Son of Man and Son of God concepts are closely linked with each other and with the messianic overtones of the entire passage. This would not happen again until Jesus’ confession before the high priest in 14:62.

And he said to them, “I tell you the truth, some who are standing here will not taste death before they see the kingdom of God come with power” (9:1). Seemingly, 9:1 assures the first-century disciples (and subsequent readers) that for all they abandon in this lifetime, they will indeed see the kingdom of God come and share in His exaltation. The implication is that the event being referred to is near enough that a privileged few will catch a glimpse of this unveiling. Numerous suggestions have been offered regarding the fulfillment of Jesus’ prediction. The most prominent suggestions include (1) the death of Jesus and the resultant tearing of the Temple curtain, (2) victory over death in His resurrection, (3) His ascension and enthronement in heaven, (4) the coming of the Holy Spirit at Pentecost, and (5) the destruction of Jerusalem in a.d. 70. All of these would certainly be viable options within the lifetime of the original hearers. Yet nearly all except the first option fall outside the narrative of the gospel of Mark. Possibly the most text-centered line of interpretation would be to look forward to the Transfiguration (9:2–13). The events are linked temporally and precisely—after six days—a highly unusual practice for Mark outside of the passion narrative. Additionally, the Transfiguration narrative reports what the disciples saw, and the cloud appearing and enveloping the disciples is suggestive of the Mount Sinai theophany (Exod. 19), leaving the reader with the impression of Jesus coming in power. One could feel less than satisfied with seeing Jesus transfigured on a mountain being equated with seeing the kingdom of God come with power. Yet throughout the Gospel of Mark, the kingdom of God and the person of Jesus are inseparably linked. The Kingdom was brought near with the coming of Jesus and the proclaiming of the good news of God (1:14–15). Later, the secret of the Kingdom was revealed in Jesus’ parabolic instruction (4:10–12). Thus, it seems appropriate for Mark to make known the joining of the Kingdom of God and the person of Jesus as a signal of the real, though not yet fully revealed, presence.

An Easter Quote

Published April 8, 2012April 25, 2015 by Papa Giorgio

All of the nine founders of religion, with the exception of Jesus Christ, are reported in their respective sacred scriptures as having passed through a preliminary period of uncertainty, or of searching for religious light. Confucius, late in life, confessed his own sense of shortcomings and his desire for further improvement in knowledge and character. All the founders of the non-Christian religions evinced inconsistencies in their personal character; some of them altered their practical policies under change of circumstances. Jesus Christ alone is reported as having had a consistent God-consciousness, a consistent character himself, and a consistent program for his religion. The most remarkable and valuable aspect of the personality of Jesus Christ is the comprehensiveness and universal availability of his character, as well as its own loftiness, consistency, and sinlessness.

Robert Hume, The World’s Living Religions (New York, NY: Charles Scribner’s Sons, 1959), 285-286.

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