Atheist’s Challenge Accepted ~ Unicorns

(Scottish Coat of Arms)

Before beginning this import from my old blog, let me say, the video I am updating this with is EXCELLENT! Not only can some creatures not known by modern man existed in the past (as my post shows), but the most plausible explanation is a change in definitions over the past couple hundred years. Good stuff Maynard.

This is a favorite of atheists, that is, to say that believing in God is just like believing in unicorns. The story use to be: believing in God is like believing in Santa Clause. But this analogy didn’t work to the atheists advantage… so they changed the story line.

However, this is not what the Christian is stating, and the analogy about Santa Clause will illustrate (which is why they changed the story line). First though, let me read from 1 Corinthians 15:14-17:

(14) And if Christ has not been raised, our preaching is useless and so is your faith. (15) More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead. But he did not raise him if in fact the dead are not raised. (16) For if the dead are not raised, then Christ has not been raised either. (17) And if Christ has not been raised, your faith is futile; you are still in your sins.

Paul here is saying that this person Jesus is a historical being, and that his resurrection happened in history. Even the most ardent skeptic knows that Jesus existed in actual history, whereas we can say most probably — I will discuss this at the end — that unicorns do not exist. So the unicorn analogy is already falling apart. Which brings me to Jolly Old St. Nick.

Let us start with my favorite St. Nicholas who is said to have been from Asia Minor in what is now Turkey. He was a monk who rose to become the Bishop of Myra in the 4th century. Known for his generosity and compassion he worked to improve the lot of his fellow man. Stories and legends abound on the various things he is said to have done in helping the poor ranging from secret donations placed in shoes or stockings of the needy to protecting sailors at sea. He was imprisoned for ten years by the Romans as this was still a time of Christian persecution and was only released by the Emperor Constantine who was to later become Christian. He died Dec. 6th and that day is celebrated as St. Nicholas’s Day in much of Europe. His popularity only continued to grow following his death so that by the Middle Ages there were several thousand churches bearing his name.

http://www.history-of-santa-claus.com/

This is closer to the analogy that we are looking for. Jesus REALLY existed; a monk named Nicholas REALLY existed. Horses REALLY exist.

There may be other discussions more valid here regarding whom Jesus of Nazareth was, but at least we need to realize that the unicorn analogy just doesn’t work. This puts mankind’s historic search for answers in a light not becoming of a persons intellect.

We are not applying Big-Bang cosmology and the beginning of the universe, the laws of causality, thermodynamics, the weak and strong nuclear forces (etc.) to a unicorn – which, if a historical mammal, would be within the space/time continuum… and thus subject to the laws of nature – but rather, we need a being that is the source or explanation for these historical events. We are looking to larger explanations as well as God’s actual dealing with events of history.

So the unicorn analogy would look more like this in the theistic sense of the explanation.

A friend said he met someone who said they saw a unicorn… in fact, he saw a family of them. They left the scene but there were many other people who saw it as well. In fact they wrote about it. Also discovered were hoof prints and a few shed horns. In fact, the government has tried to cover up this fact and started killing the eyewitnesses. They kill them because even under the most extreme torture conditions they are not recanting their stories. And we all know that if there were a group of people (say, 511 people) that would make up such a story that under torture conditions one of them would admit to lying. Because it is logical to think that people would die for a lie thinking it was true, but they wouldn’t die for a lie knowing it was a lie they fabricated. One bloke was tortured and then crucified on an upside down – broken – cross (Peter). Surely he would have recanted and settled this whole thing for the Roman Empire if he were knowingly lying.

This analogy is a bit closer to what is claimed in Scripture. Mind you the analogy is still a bit flawed, but at least the story line is closer to the truth of the HISTORICAL line of thinking. I will post this and a few other “pros” on my site for those who wish to actually study the issue instead of merely being critical of it. I am confident the evidence leads to God in general, and to Jesus specifically.

Below is just an historical example of this debate from the Grecian days. It is still relevant to this day, and a mammal that is subject to nature itself (like a unicorn) just doesn’t cut it in regards to explanatory power.

Plato wrote, “Some people, I believe, account for all things which have come to exist, all things which are coming into existence now, and all things which will do so in the future, by attributing them either to nature, … or chance.” Epicurean materialism was taught in the Stoic school founded by Zeno in 308 B.C.. And if there is a positive writing, there must be a negative one it is commenting on, for instance:

“When you see a sundial or a water-clock, you see that it tells time by design and not by chance. How then can you imagine that the universe as a whole is devoid of purpose and intelligence when it embraces everything, including these artifacts themselves and their artificers? Our friend Posidonius as you know has recently made a globe which in its revolution shows the movements of the sun and stars and planets, by day and night, just as they appear in the sky. Now if someone were to take this globe and show it to the people of Britain or Scythia [barbarians at this time] would a single one of those barbarians fail to see that it was the product of a conscious intelligence.” (Cicero, 106 B.C.–43 B.C.)

I hope one can see that the question of how we got here and us asking “what our purpose is in this existence we call life” is beyond a simple unicorn analogy. Not only that, but whomever makes the unicorn analogy should realize how un-educated this challenge really is.

Now to change the story a bit… I said that at this time we can say that unicorns do not exist, but history does hint at such a creature, since written records have been kept in fact. So it would be interesting to see if we can add a fossil find to the drawings and descriptions found through the historical record for creatures that are similar to the horse/ass that have a horn. Let’s just say the jury is still out.

Scottish Royal Arms

King James VI of Scotland succeeded Elizabeth I when she died childless in 1603, effectively uniting Scotland and England beneath one rule. The Scottish Royal Arms had, up to that point, used two unicorns as shield supporters. The English Arms had used a variety of supporters, but most frequently had included a lion. In a tactful gesture then, he placed a lion upon the left of the new Arms, and a unicorn upon the right. This was a potent bit of symbolism, for both the lion and the unicorn had long been thought to be deadly enemies: both regarded as king of the beasts, the unicorn rules through harmony while the lion rules through might, It came to symbolise a reconciliation between the Scottish unicorn and the English lion that the two should share the rule.

In 416BC, the physician Ctesias set out from his native town of Cnidus to attend the Persian King Darius II. There he stayed for eighteen years, and learned of many wonderful things during his time at court. Upon returning to Cnidus, he wote a book of his experiences which he called the Indica. In it is the earliest surviving written account of a Unicorn:

“There are in India certain wild asses which are as large as horses, and larger. Their bodies are white, their heads are dark red, and their eyes dark blue. They have a horn on the forehead which is about eighteen inches in length. The dust filed from this horn is administered in a potion as a protection against deadly drugs.”

The great philospher Aristotle, whose words were taken so seriously that they were widely held as gospel truth a thousand years later, could have destroyed the infant legend with a sentence, whatever the truth of the matter. However, he confirms its existence by a passing comment, which, though flawed in content, proved that this great man of learning clearly believed there was such a creature.

“We have never seen an animal with a solid hoof and two horns, and there are only a few that have a solid hoof and one horn, as the Indian Ass and the Oryx.”

The “Indian Ass” is none other than Ctesias’ Unicorn. Pliny the Elder, in the first century AD, mentions Unicorns, saying of them that there is:

An exceedingly wild beast called the Monoceros, which has a stag’s head, elephant’s feet, and a boar’s tail, the rest of its body being like that of a horse. It makes a deep lowing noise, and one black horn two cubits long projects from the middle of its forehead. This animal, they say, cannot be taken alive.”

There are some indications here that he was confusing the creature with a rhinoceros, a creature known to his race but often confused because the rhino was a known animal and the Unicorn was not! It never crossed the minds of many scholars that they might be talking of one and the same creature!

The same mistake has been attributed to the Roman scholar Aelian, who lived some five hundred years after Aristotle. He wrote a book about animals that mentioned the Unicorn quite frequently. In one passage he states:

“I have found that wild asses as large as horses are to be found in India. The body of this animal is white, except on the head, which is red, while the eyes are azure. It has a horn on the brow, about one cubit and a half in length, which is white at the base, crimson at the top, and black between. These variegated horns are used as drinking cups by the Indians. …It is said that whosoever drinks from this kind of horn is safe from all incurable diseases such as convulsions and the so-called holy disease, and that he cannot be killed by poison.”

Elsewhere he says,

“They say that there are mountains in the interior regions of India which are inaccessible to men and therefore full of wild beasts. Among these is the Unicorn, which they call the kartajan [Sanscrit: Lord of the desert]. This animal is as large as a full-grown horse, and it has a mane, tawny hair, feet like those of an elephant, and the tail of a goat. It is exceedingly swift of foot. Between its brows there stands a single black horn tapering to a very sharp point. Where other animals approach it it is gentle, but it fights with those of its own kind. It seeks out the most deserted places and wanders there alone.”

Other notable Greeks and Romans have noted the unicorn: Julius Caesar for example, who said they could be found in the Hercynian Forest. However, for all the weight these mighty scholars and writers wielded in the literary world, the Unicorn was not well known among the ordinary people. It was yet a beast of books and libraries, and there it might have dwindled into obscurity and never been known to us….

….The unicorn had actually long been a Royal Beast associated with kings and rulers.

Aelian had said that only great men could own the cups made from his horn, and Philostatus had stated that only the kings of India might hunt them. The Physiologus mentions that the captive unicorn is taken before the King, and the Chinese Ki-lin has always been associated with Emperors. The Bible (Daniel chapter 8) relates the following vision:

“And behold, a he-goat came from the West on the face of the whole earth, and touched not the ground; and the goat had a notable horn between his eyes.”

The goat in question is later interpreted as “the king of Grecia”, Alexander the Great, and it is also interesting to note that Alexander was once gifted with a unicorn by Queen Candace as tribute. We know that Caesar also wrote of unicorns. Ghengis Khan, about to invade India, saw a unicorn and took it as an omen that India was not to be his. He turned back immediately….

No invisible pink unicorns here!

B.B. Warfield ~ CHRISTIANITY AND OUR TIMES

CHRISTIANITY AND OUR TIMES

When we are asked why it is that there are so many persons who are indifferent to the claims of the Church, no doubt the safest answer to give is that it is for reasons best known to themselves. It seems, however, only a voluntary humility to profess to be ignorant of the fundamental basis of this indifference; an indifference, let it be well borne in mind, which is in no sense “modern,” but has characterized ever greater numbers as we go back in the history of the Church to the very beginning. It lies in a weak sense of sin and the natural unconcern of men who do not feel themselves sinners with respect to salvation from sin. For Christianity addresses itself only to sinners. Its Founder himself declared that he did not come to call the righteous but sinners; and its chief expounder declared with energetic emphasis that Christ Jesus came into the world to save sinners. When Sir Oliver Lodge announces, in words the truth of which is sufficiently avouched by the chorus of approval with which they have been greeted by those presumedly spoken of, that “as a matter of fact the higher man of today is not worrying about his sins at all, still less about their punishment,” he has uncovered the whole explanation of the current indifference to Christianity. He might have extended his remark, indeed, to cover the lower as well as the higher man, of other days as well as this: there have always been men in sufficient abundance, both higher and lower, who have not bothered themselves about their sins. The open secret of the indifference of men of all classes in all ages to Christianity, so far as that indifference has existed, lies in the indifference of men to sin, and their consequent indifference to salvation from sin. Christianity makes no appeal to men who do not feel the burden of sin.

And here we have already exposed the reason why no Christian Church can take up the position recommended to it on the strength of a declaration attributed to Abraham Lincoln. This declaration is to the effect that a simple requirement of love to God and our neighbor constitutes a sufficient foundation for a church, and the churches would profit by making the profession of such love, or of the wish or purpose to cherish such love, their sole qualification for membership. The moment a church took up such a position, however, it would cease to be a Christian Church: the core of Christianity is its provision for salvation from sin. No doubt by the adoption of such a platform many would be recovered to the Church who now stand aloof from it. But this would be not because the world had been brought into the Church, but because the Church had been merged into the world. The offense of Christianity has always been the cross; as of old, so still today, Christ crucified is to Jews a stumbling-block and to Greeks foolishness. It would be easy to remove the offense by abolishing the cross. But that would be to abolish Christianity. Christianity is the cross; and he who makes the cross of Christ of none effect eviscerates Christianity. What Christianity brings to the world is not the bare command to love God and our neighbor. The world needs no such command; nature itself teaches the duty. What the world needs is the power to perform this duty, with respect to which it is impotent. And this power Christianity brings it in the redemption of the Son of God and the renewal of the Holy Ghost. Christianity is not merely a program of conduct: it is the power of a new life.

It is a matter of complete indifference how much debated the constitutive doctrines of Christianity are, or how “controversial” they may be. Everything important is debated, and everything that is precious will certainly be dragged into controversy. If we are to hold to nothing that is questioned, we shall hold to nothing at all: we shall be as the beasts which are beyond good and evil. The very “brief statement” which is proposed – as a sufficient creed bristles with questions which are sharply debated and are in the highest degree controversial. If any one thinks it does not, let him ask Friedrich Nietzsche, or if that seems going too far afield, even J. M. E. McTaggart; or let him ask merely the man in the street whom he may haply find in some doubt whether it is better to do righteousness or to “do” his neighbor. What is important with respect to the doctrines which we lay at the basis of our church life and make the animating principles of our church organizations, is not that they shall be incapable of being debated and cannot raise “controversial” questions, but that they are sound, “wholesome,” for the soul’s health, the indispensable foundations for a life of service here to the God whose very name is holy and of communion with him and of rejoicing in him forever. Of course, they must be true. But that does not mean that they must be nothing but rational axioms which are intrinsically incapable of being denied, or ethical commonplaces to which all moral beings must assent, however far they may be from obeying them. They may — or, rather, they must — embody the great historical occurrences in which the God of grace has intervened in the life of sinful men for the purpose of redeeming men from their sins and restoring in their dead hearts the love of God and of their neighbor.

Since these great historical verities are constitutive of Christianity, wherever they are rejected or neglected Christianity has ceased to exist. This used to be well understood and candidly acknowledged. When a David Friedrich Strauss, for example, had drifted away from these great historical verities and sought the support of his religious life elsewhere, he asked himself straightforwardly, “Are we still Christians,” and frankly answered, “No.” Nowadays this seems to be all changed. Men cheerfully abandon the whole substance of Christianity, but will hardly be persuaded to surrender the name. Thus, Rudolf Eucken asks, “Can we still be Christians?” and answers with emphasis, Of course we can; providing only that by Christianity we do not mean — Christianity. Thus also Ernst Troeltsch declares himself still a Christian (a “free Christian”) , though his “Christianity” has been so “refashioned” that it has become nothing more than an “immanent theism,” the quintessential extract of the religious development of mankind, still holding to the name of Jesus only because it needs a rallying point for its worship and a name to conjure with. It is no doubt a tribute to the significance of Christianity in the world that men who are quite out of harmony with it should manifest such reluctance to surrender the name. But it certainly is very misleading to insist on calling by this name, which should have a definite content, the various congeries of notions each several man has picked up from the surface of the stream of modern thought as it flows by him and wishes to substitute for the thing itself to which the name really belongs as the substance of his religion.

If the term “Christianity” is to be as fluid as this, it has become in the strictest sense of the words an empty name. It no longer has any content of its own. It has become a purely formal designation for whatever may chance, in any age or company, to be thought the sum of the conclusions commended by the science, philosophy, or scholarship of the day. This is what it really comes to when it is demanded, as it so frequently is, that theology shall be kept in harmony with what are for the moment called “the assured results” of science, philosophy, and scholarship. The thing is, of course, impossible. Science, philosophy, scholarship, represent not stable but constantly changing entities. And nothing is more certain than that the theology which is in close harmony with the science, philosophy, and scholarship of today will be much out of harmony with the science, philosophy, and scholarship of tomorrow. A theology which is to be kept in harmony with a growing science and philosophy and scholarship, breaking their way onward by a process of trial and correction, must be a veritable nose of wax which can be twisted in any direction as it may serve our temporary purpose. If it be asked, therefore, in what way “the fundamental theology of the Church” “is to be related to the literary, scientific, and philosophical certainties of our time,” the answer certainly cannot be that it is to be subordinated to them and made their slave, tremblingly following their every variation as they zigzag their devious way onward toward the certainties, not “of our time,” but of all time. Theology is itself a science, with its own proper object, method and content: it has its own certainties to contribute to the sum of ascertained truth; and it dare not do other than place these certainties, established by their own appropriate evidence, by the side of any other certainties which may exist, as equally entitled with the best attested of them all to the acceptance of men. And if seeming inconsistencies appear, then there is nothing for it but patiently to await the coming of the better day when trial and correction have done their perfect work and the unity of all truth shall be vindicated by its realized harmony.

By “the fundamental theology of the Church” is meant especially the Church’s confession of that series of the redemptive acts of God, by which he has supernaturally intervened in human history for the salvation of sinful man, as interpreted and given their full meaning in the revelation which he has made to his people in time past at sundry times and in divers manners through his servants the prophets, and in these last times in his Son speaking through the apostles whom he appointed as his representatives in founding his Church. This is not a mass of cunningly devised fables, but the substance of saving truth. And no message can be effective for the salvation of a lost world which does not stand for and teach in the face of all hesitation and unbelief, denial and opposition, those things which constitute the sum-total of this saving truth, as it has been set down for us in Holy Scripture. The message of Christianity concerns, not “the values of human life,” but the grace of the saving God in Christ Jesus. And in proportion as the grace of the saving God in Christ Jesus is obscured or passes into the background, in that proportion does Christianity slip from our grasp. Christianity is summed up in the phrase: “God was in Christ, reconciling the world with himself.” Where this great confession is contradicted or neglected, there is no Christianity.

3-Part Zeitgeist Response (Updated)

Full Video Response HERE

I wish to point something out.

Very rarely do you find someone who is an honest enough skeptic that after watching the above 3 short videos asks questions like: “Okay, since my suggestion was obviously false, what would be the driving presuppositions/biases behind such a production?” “What are my driving biases/presuppositions that caused me to grab onto such false positions?” You see, few people take the time and do the hard work to compare and contrast ideas and facts. A good example of this is taken from years of discussing various topics with persons of opposing views, I often ask if they have taken the time to “compare and contrast.” Here is my example:

I own and have watched (some of the below are shown in high-school classes):

• Bowling for Columbine
• Roger and Me
• Fahrenheit 9/11
• Wal-Mart: The High Cost of Low Price
• Sicko
• An Inconvenient Truth
• Loose Change
• Zeitgeist
• Religulouse
• The God Who Wasn’t There
• Super-Size Me

But rarely [really never] do I meet someone of the opposite persuasion from me that have watched any of the following (I own and have watched):

• Celsius41.11: The Temperature at Which the Brain Dies
• FahrenHYPE 9/11
• Michael & Me
• Michael Moore Hates America
• Bullshit! Fifth Season… Read More (where they tear apart the Wal-Mart documentary)
• Indoctrinate U
• Mine Your Own Business
• Screw Loose Change
• 3-part response to Zeitgeist
• Fat-Head
• Privileged Planet
• Unlocking the Mystery of Life

Continuing. Another point often overlooked is the impact the person who suggests the believer watch Zeitgeist thinks it will have.

Now that Zeitgeist has been shown to be very unsound and the history distorted, does the skeptic apply the same intended impact back upon him or herself? In other words, what is good for the goose is also good for the gander. Remember, the skeptic expects the Christian to watch this and come face-to-face with truth that undermines his or her’s faith, showing that they have a faith founded on something other than what they previously thought, an untruth. However, this intended outcome backfires and crumbles. The skeptic then has a duty [yes a duty] to apply intended impact onto one’s own biases and presuppositions and start to impose their own skepticism inward.

My email is rpt@r-pt.net for the true seeker to ask follow-up questions or inquire about like issues.

S. P. Giordano, M.A.T.S.
“The man who does not read good books is no better than the man who can’t.” (Mark Twain)
Author of: Religio-Politcal Talk [http://r-pt.net/];
and the book, Worldviews: A Click Away from Binary Collisions (Religio-Political Apologetics) [http://tinyurl.com/3pck3pl]