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Elgin’s Books


  • Christianity and Secularism

  • Evidence for the Bible
  • Archive for the 'Atheist' Category

    The Ultimate Environmentalists

    Wednesday, December 24th, 2014 by Elgin Hushbeck

    In one sense, critics of the Bible are the ultimate environmentalists, for they recycle everything.  Refute one of their objections, and they just move on to the next, and over time they all get recycled.  The most recent example of this was Raphael Lataster’s article in the Washington Post that asks “Did historical Jesus really exist? The evidence just doesn’t add up. ”

    There is really nothing new in Lataster’s arguments and these keep popping up from time to time in one form or another.    Gordon Stein, another critic, wrote in 1980 that while “at one point in time, the question of Jesus’ historicity was a much more popular one for discussion” he considered it “far from resolved.” Michael Martin, another critic writing in the 1990s wrote that “the historicity of Jesus is not only taken for granted by Christians, but is assumed by the vast majority of non-Christians and anti-Christians” and that “the very idea that Jesus is a myth is seldom entertained, let alone, seriously considered.”  Still he thought that “a strong prima facie case” could be made against an historical Jesus. (Michael Martin, The Case Against Christianity, p 36-7)

    Thus when Lataster points out that numerous secular scholars have presented their own versions of the so-called ‘Historical Jesus’” he joins a long line of skeptics trying to make a case that even many fellow skeptics find questionable.  It is no wonder that he begins by trying to restrict the discussion just to those who would at least accept many of his assumptions, even if they do question his conclusions.  Believers in the “Christ of Faith” he says “ought not to get involved.”

    Nor is it hard to see why he would wish to exclude them, for he assumes that a “divine Jesus who walked on water” is “implausible” and “easily-dismissed,” which it is if you start with the assumption that there is no God, and miracles cannot happen, as do so many critics. But believers do not accept these assumptions, and thus the foundation for much of his argument falls apart.

    The first “problem” Lataster cites is a good example of the importance of such assumptions in his reasoning process.  He writes “the earliest sources only reference to the clearly fictional Christ of Faith.” One only need ask, why is it “clearly” fictional?  In the  19th century such claims were far easier to make, but the weight of scholarship over the last century has tended to both strengthen the reliability of the Gospel accounts, and to push the dates of their composition far earlier than skeptics originally assumed.

    As for the evidence Lataster presents, key is his claim that “Paul’s Epistles, written earlier than the Gospels… only describe his ‘Heavenly Jesus’” and that he avoids Jesus’ “earthly events and teachings.” One of his key supports for this this claim is that in 1 Cor 2:6-10 Paul taught that demons killed the “celestial Jesus.”  Now while fundamentalists are at times guilty of ripping a text kicking and screaming from its context, this is ripping it from the context, beating it to a pulp, and then reshaping it to fit a theory.  The key passage, states, “None of the rulers of this world understood it, because if they had, they would not have crucified the Lord of glory.”

    And here all this time I thought of crucifixion as an earthly Roman form of execution, rather than something done by demons to celestial beings.  In fact, without an earthly, and thus historical, body to put on a cross, what does crucifixion even mean?

    Later in the same letter, Paul addresses some of those in Corinth who did not believe that a resurrection of the body was all that important.  Thus in 1 Cor 15:3-8 he writes, “For I passed on to you the most important points that I received: The Messiah died for our sins according to the Scriptures, he was buried, he was raised on the third day according to the Scriptures—and is still alive!— and he was seen by Cephas, and then by the Twelve. After that, he was seen by more than 500 brothers at one time, most of whom are still alive, though some have died. Next he was seen by James, then by all the apostles, and finally he was seen by me, as though I were born abnormally late.”

    Death, burial and resurrection all point to a physical and thus historical Christ. Nor is this just some minor secondary teaching, but one Paul says is most important.  Note the appeal made to these skeptics concerning the eyewitnesses and the fact that many were still alive. This an implicit challenge to go and talk to them if you doubted what he was saying.

    It is for reasons such as these, plus a lot more that space does not allow for here, that even most skeptics reject these claims when they periodically come up.  For example, in my book Christianity and Secularism, I look at the early non-Christian sources and just from these we get the following picture:

    There was a religious teacher named Jesus. We are told that His birth was not a normal birth. During His ministry Jesus did many miracles. He had a large following, and the religious leaders of the time opposed Him. We learn that while in Jerusalem for the Passover, Jesus was arrested. He was condemned to death by the Roman governor Pontius Pilate. His death was by crucifixion. During the crucifixion there was an unexplained darkening of the sky. Finally, His followers claimed that three days later Jesus rose from the dead and still lives. (pg 132)

    Again this is the picture of Jesus from the early critics. Ultimately there is the question of how Christianity got started in the first place, growing to one of the largest religions in the world, and vastly changing the course of human history. If the accounts in the Bible are true, this is what we would expect.  It is hard enough to account for this if Jesus was just a misunderstood historical figure whose follower got carried away in their claims about him. It is impossible to account for if there never really was an historical Jesus.

    I think it is pretty safe to say that we can file this one away, yet again, at least until it come up next time, perhaps in another 10 or so years.

     

    A Double Blind Faith

    Friday, June 5th, 2009 by Elgin Hushbeck

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    There is an interesting paradox with many atheists, particularly the neo-atheists.  They frequently see themselves as valiant warriors defending reason against the darkness of faith, which for them is little more than superstition.  For them believing in the events of the first Easter is little better than believing in the Easter Bunny. 

    As I demonstrated with my reviews of the books of Hitchens, Harris  and Dawkins, nothing is further from the truth.  In fact, many of the atheist’s claims have little more than a façade of rationality.  They may seem rational at first glance, but any serious examination quickly reveals significant problems.  Take for example the common atheist claim that there is no evidence to support the existence of God; a bold claim, particularly given that it is entirely false. 

    For just one example, the scientific evidence today is clear that the entire universe, the natural world as we know it, had a beginning.  Either it came from something, or it came from nothing.  But the idea of something coming from nothing is akin to magic, and is not rational.  If you say it came from something then this is evidence for the existence of God (i.e., some entity beyond the natural world powerful enough to create all of reality, as we know it.)

    In this case the atheist is somewhat like the little boy caught with candy they are not suppose to have in their pockets.  Which is the more rational answer: A) the boy took it against his parent wishes, or B) it just appeared out of nothing in their pocket?   Likewise, which is the more rational answer: A) the universe was created by something; B) the universe just appeared out of nothing?  In this case, the theist only has to argue that they do not believe something came from nothing. 

    Now the atheist here has several possible counters, but since the claim we are looking at is that there is no evidence to support the existence of God, they have a real problem.  They must not only argue that something from nothing is the best answer, this claim depends on it being the only rational answer, something that is clearly absurd. 

    When confronted with this absurdity, most atheists I have talked to counter with some variation of the argument that since this does not prove God exists, it is not evidence that he exists.  This is an extremely anti-intellectual claim, which if the atheist applied universally would mean that we could know very little.   

    Most of what we know, or think we know is built up on a whole range of pieces of evidence, both pro and con, where we, at least in theory, make the best choice we can based on the evidence we have.  Yet the atheist’s claim is that any piece of evidence that does not constitute proof is to be ignored, for only in this way can their claim that there is no evidence to support the existence of God be maintained.  Since their approach to the evidence for God would be so devastating to knowledge in other areas it is only applied here, and thus results in special pleading, which is yet another irrationality.

    This brings us back to the initial question of why is it that the atheist’s defense of reason is so fundamentally irrational.  I believe the core of the problem is that there is an inherent contradiction in atheism and in agnosticism as well.   Both are grounded in an attempt to reject all forms of dogmatism, to reject anything that depends on faith, and to rely only on reason and evidence.  In many respects, this is a noble goal and when it emerged from the unscientific and superstitious past, it quickly brought great rewards. 

    Where atheists and agnostics go wrong is that they attempt to apply this universally, and therein lies the contradiction.  All worldviews are, by their very nature, and the nature of reality, to some extent based on faith, and thus all have some aspects of dogmatism.  In short, what atheists have done is accept a worldview that rejects all worldviews. 

    They frequently try to dance around this difficulty by claiming that theirs is the starting point, or in some way the default position.  This shows up in there constant insistence that they do not have to demonstrate anything.  The burden of proof is on everyone else; their views just are. 

    Atheists cannot just accept the reality that they also have a worldview without a major rethinking of atheism.  In addition, as with the example above, once the atheistic worldview is acknowledge and compared alongside with all other worldviews, atheists do not always do so well.  They can continue to deny it, but ultimately this becomes little more than a dogmatic insistence that they are not dogmatic.

    So the atheist paradox is grounded in the core irrationality that atheism is a worldview that attacks all worldviews.  Like everyone else, atheists have faith in the fundamental beliefs that make up their worldview.  Not only is it a blind faith, in many respect it is a double blind faith, as they cannot even see, and in fact strongly deny, what they are actually doing.   

    This is Elgin Hushbeck, asking you to Consider Christianity: a Faith Based on Fact.

    A Review of Christopher Hitchens’ God Is Not Great – Summary

    Saturday, February 21st, 2009 by Elgin Hushbeck

    The following is an outline of my review of Christopher Hitchens’, “God is not Great

    Part I – Chapter One
    The definition of Atheism. Do “the faithful” commit more crimes? Are atheist dogmatic?

    Part II – Chapter One
    the “four irreducible objections to religious faith.”  Religion and sex

    Part III – Chapter One.
    Do believers claim to know everything?  “essential knowledge”

    Part IV – Chapter One
    Are we evil, or just partly rational?  What is ‘reason.’ Worldviews.  Reason and the existence of God.

    Part V – Chapter One
     The core weaknesses of atheism: rational evil.  Eugenics and Social Darwinism.

    Part VI – Chapter One
    the “Secular injunction” in Philippians 4:8  Truth, Justice, Lovely, Pure, and Virtue.

     Part VII- Chapter Two
    Why aren’t believers happy?  Christians who interfere in the lives of others? Charitable giving.

    Part VIII – Chapter Two.
    Hitchens and Dennis Prager.   Northern Ireland.

    Part IX – Chapter Three.
    Jews, Muslim and Pork.  Do prohibitions grow out of repressed desire? Being Holy.

    Part X – Chapter Four.
    Religion and Health.  Conspiracy theories. the fallacy of post hoc ergo propter hoc or false cause.

    Part XI – Chapter Four.
    Cardinal Alfonso Lopez de Trujillo and condoms, and the politicization of science.

    Part XII – Chapter Four.
    Religion and Medicine, The fallacy of Hasty Generalization, the Black death. The germ theory of disease. 

    Part XIII – Chapter Five
    The Metaphysical claims of Religion. Atheist’s demand for proof. Religion vs. the behavioral sciences.

    Part XIV – Chapter Five
    The secularization of society.  The fallacies of appeal to the people and appeal to misplaced authority. Ockham’s razor.  Do we need God to explain the universe? probable arguments. deductive logic and inductive logic.

    Part XV – Chapter Six
    Hitchens distorted view of religion. Religion and Superstition.  Miracles, evil, and the problem of evil.

    Part XVI – Chapter Six
    Arguments from design. Paley. Hitchens argument concerning death and the universe.  Design and purpose.

    Part XVII – Chapter Six
    Specific arguments for Design.  Myths used to support evolution. evolution is unfalsifiable.

    Part XVIII – Chapter Seven
    The Old Testament.  Hitchens view of revelation. The Ten Commandments. Slavery. stoning of children for disobedience

    Part XIX – Chapter Eight
    The New Testament. “if English was good enough for Jesus…”  The flat earth.  Biblical scholarship.  Dating the New Testament.

    Part XX – Chapter Eight
    Reliability of the Gospels, Liberal Scholarship. Two major Errors of Hitchens.  The “other gospels.”  Virgin birth. Bart Ehrman.

    Note:  I skipped chapter Nine as it dealt with the Koran.

    Part XXI – Chapter Ten 
    Miracles.  Hume. The resurrection. The nature of miracles.  Freewill.  Proof and evidence.

    Part XXII – Chapter Ten, Eleven, Twelve, Thirteen    
    Chapter 10: The lost of belief.  
    Chapter 11:  The origin of religion. The Melanesian “cargo cult” Marjoe Gortner. Mormonism. Chapter 12:  The end of religion
    Chapter 13: Does religion make people better? Martin Luther King.  Abolition.   

    Part XXIII – Chapter Thirteen   
    Who is a Christian. Thomas Jefferson and John Adams. Hitchens refutes the majority of his  own book.

    Part XXIV – Chapter Thirteen   
    Are atheist immoral? The foundations of morality. Marriage.   

    Note:  I skipped Chapter Fourteen as it deals with eastern religions.

    Part XXV – Chapter Fifteen
    Is Religion Immoral? Presenting a false picture of the world to the innocent and the credulous. doctrine of blood sacrifice. Atonement.  Anti-Semitism. Corporate Guilt.

    Part XXVI – Chapter Fifteen
    Atonement. religious laws that are impossible to obey.

    Part XXVII – Chapter Sixteen
    Is religion child abuse. Abortion.  Evolution myths. Eugenics. Circumcision.

    Part XXVIII – Chapter Seventeen
    Atheists and the evils of the 20th century.  The definition of religion. “the totalitarian mind-set.”

    Part XXIX – Chapter Seventeen
    Hitchens attempts to link 20th century evils to religion. Christians who risked their lives to save others.  Fascism and Christianity.

    Part XXX – Chapter Seventeen
    The problem with focusing on the evil in others.  

    Part XXXI – Chapter Eighteen
    The Resistance of the Rational.  Galileo. Socrates. Gibbon. The Fall of Rome.

    Part XXXII – Chapter Nineteen
    A New Enlightenment.  Lessing. Faith and Reason. Worldviews.

    Hitchens – God Is Not Great XXXII

    Friday, February 20th, 2009 by Elgin Hushbeck

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    In my extended review of Christopher Hitchens book “God Is Not Great,” I have finally reached the last chapter, “In Conclusion: The Need for a New Enlightenment.”  Hitchens opens the chapter with a discussion of a quote by Lessing, where he says that given the opportunity to know all truth, he would reject the offer in favor of pursuing the truth, even knowing he would remain thereby in error.  Of course this raises the question of why pursue something if obtaining it is not the goal. 

    But for Hitchens this is not a question of a choice between “All truth” and the pursuit of truth.  Hitchens equates knowing “all truth” with faith, and for him the question becomes a choice between faith and reason, faith and modernity, faith and technology, and even a choice between faith and civilization itself. 

    Of course this is a false choice.  I am religious and I certainly do not claim to know all truth.  Far from it and I spend much of my time pursuing it.  But this error goes to the heart of the atheist’s argument, and so in an odd sort of way it is fitting that Hitchens end his book with this error. 

    In reality it is not that those who are religious claim to know the truth, are dogmatic, blindly accepting certain truths, lack skepticism, or do not have a passion for inquiry.  There are certainly some who are religious who would fit this description, just as there are some who don’t believe in god for whom this would also be an accurate description.  Frankly some of the most closed minded and dogmatic people I have run into have been militant atheists.  Not all to be sure, but the simple fact is that these traits can be found amongst all groups, atheist and theist alike. 

    Those who believe in God can seek the truth and can learn and grow just like atheists.  As many have pointed out, including a few atheists, science had its roots in the Judeo-Christian worldview and many of the earlier greats minds of science, like Kepler, Newton, and even Galileo were Christians.  The real problem is not that we don’t search for truth or look at the evidence, but rather that theists reach different conclusions and consider other possibilities, possibilities that are prohibited in the atheist’s materialistic worldview.

    And that is the real problem.  Christians make no bones about it, we have a worldview, a framework in which we evaluate the evidence and apply reason as we strive to learn the truth.  Atheists claim that this shapes how we look at things and the conclusions that we reach; which is quite true, for that is exactly what frameworks do. 

    Where the atheists go wrong is that they also have a framework, a framework in which the only thing that exists is the material universe governed by natural law.  The atheist worldview shapes how they look at things and the conclusions they reach, just as much as the Christian worldview does for Christians.  Frankly, it probably affects them more.  While most Christians realize that they have a worldview, most atheists not only don’t, they frequently deny it.  For them, they don’t have a worldview that shapes their thinking, they just have reality, and see everything else as wrong, all the while claiming confidently not to be dogmatic, but open minded. 

    For the atheist, the existence of God, the supernatural, that we have a soul, etc., does not fit into their worldview and so for them, these things not only do not exist, they cannot exist.  While they are adept at pointing out problems in the theist worldview, any problem, lack of evidence, or evidence to the contrary for the atheist worldview, is simply ignored with the claim that “we will figure it out someday.” When it is demonstrated that the odds against the things they believe must have happened are unimaginably large, they just cling tightly to the minuscule possibility at they happened, however small.  Their worldview permits nothing else.  In fact they sometimes reply, as some have with the origin of life, that however small the odds, it must have happened because we are here. 

    While they are quick to attack religions for their irrational beliefs, often going to the point of casting this as a battle between faith and reason, their attacks are often themselves irrational, which  I have repeated pointed out, is the case with Hitchens.  The real problem in seeing this as a battle between faith and reason,  is that atheists have a distorted definition of faith, which is in reality for them, simply a belief in something that is false.  But that is not faith.  Faith is trusting something to the point of acting on it.  In the Christian worldview, you have faith in God by following his teachings, the first step being accepting Jesus as your savior. 

    Atheists have faith in their worldview just as much as Christians do in theirs.  Which worldview is right? Well I have written two books, Christianity and Secularism and Evidence for the Bible laying out my view of the evidence.  On the other hand, as I have show many times here, Hitchens arguments are based on sloppy thinking, errors and irrationalities, and thus hardly provide a firm foundation for his claims.

    This is Elgin Hushbeck, asking you to Consider Christianity: a Faith Based on Fact.

    Hitchens – God Is Not Great XXXI

    Friday, February 13th, 2009 by Elgin Hushbeck

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    In  my extended review of  Christopher Hitchens book “God Is Not Great,” I have come to chapter 18, A Finer Tradition: The Resistance of the Rational.  The chapter struck me as a very strange chapter, for it left me with the feeling that Hitchens lives in somewhat of a fantasy world, where atheists are a small but noble underground valiantly fighting in the face of great odds against some dark and evil empire.

     Hitchens view of history is a very black and white one, where everything bad is in some way connected to religion and anything good must be the result of something other than religion.  Thus Hitchens writes, “When we read of the glories of ‘Christian” devotional painting and architecture, or ‘Islamic’ astronomy and medicine, we are talking about advances of civilization and culture.” (p. 254)

    As much as he likes, Hitchens cannot have it both ways.  He cannot have religion “at all times and in all places” subjecting non-believers to “ruthless suppression” (p. 254) on the one hand, but a completely absent force when it comes to the “advances of civilization and culture”  on the other.  People are much too complex to allow for such a nice, neat compartmentalization of their various and diverse aspects of their lives.

    A good example of this is Galileo, whom Hitchens mentions as one who “might have been unmolested  in his telescopic work if he had not been so unwise as to admit that it had cosmological implications.” (p. 255)  Hitchens contrasts this with those  did kept “their innermost thoughts from the scrutiny of the godly.” (p. 255)  Yet the story of Galileo is not so straight forward and simple as atheists like Hitchens seem to believe. 

    As Dava Sobel has written in her excellent book “Galileo’s Daughter,”  Galileo “remained a good Catholic who believed in the power of prayer and endeavored always to conform his duty as a scientist with the destiny of his soul.”  (p. 11-12)  As I point out in Evidence for the Bible “Rather than a conflict between science and religion, or even between science and Christianity, the conflict was at best a conflict with the Catholic Church”  as his works “were published and studied by protestants without conflict.” (p. 85)

    Rather than the titanic struggle between faith and reason that atheists like to claim, this was more an issue of a bureaucracy attempting to maintain its hold on power, as this occurred during the Protestant Reformation.  Even within the Catholic church Galileo had many supporters.  His primary opponents were the Aristotelian professors who were driven more by conflicts between Galileo’s discoveries  and the teachings of Aristotle than any conflict with the Bible.

    Similar problems plague many of Hitchens’ other examples.  Hitchens sees “the original collision between our reasoning faculties and any form of organized faith” in the trial and death of Socrates.  For Hitchens the matter is simple he was “indicted for godlessness and knew is life forfeit.” (p. 255) But like Galileo, things are not quite so simple. 

    In the decade  leading up to his trial, the democracy of Athens was twice over thrown for short periods by pupils of Socrates. When the democracy was restored for the second time in order to resort peace a general amnesty was issued; an amnesty that many must have been unhappy with given the numbers that had been killed. 

    Rather than religion as the driving force, the trial of Socrates was driven more by a mixture  of an attempt to prosecute Socrates despite the amnesty that had been granted and fear that his continuing to gather young students around him without any change in his teachings would spawn yet more attempts to overthrow the democracy of Athens.  

    Much of  Hitchens’ accounts are so vague as to be hard to judge.  For example, writing about Gibbons, and his monumental work “Decline and Fall of the Roman Empire” he simply says that Hume “warned him that there would be trouble , which there was.” (p. 267)  Exactly what he means by “trouble” and what kind of  trouble Gibbons faced is not stated.

    One source of the problems was the fact that Gibbons argued that Christianity was a cause of the downfall of Rome, a view that other historians have since questioned.  Frankly it is much more likely that the growth of Christianity was a result, rather than a cause of the downfall of Rome. Yet it would seem that in Hitchens’ world, while atheists are completely free to attack, criticize, and ridicule the views of theists, theists must not respond less they be seen as part of some “ruthless suppression.” 

    Again this is not to argue the opposite, that the history of Christianity is all good.  But Hitchens’ black and white approach to these questions hardly supports his claim to be on the side of the rational.

    This is Elgin Hushbeck, asking you to Consider Christianity: a Faith Based on Fact.

    Hitchens – God Is Not Great XXX

    Friday, February 6th, 2009 by Elgin Hushbeck

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    I am continuing in my extended review of  Christopher Hitchens book “God Is Not Great,” and his defense of atheism in chapter 17.  Last time, I looked at how Hitchens deftly attempted to shift the blame for the secular evils of the twentieth century onto religion effectively arguing that Christians are to blame because they did not do enough  to prevent the evils committed by atheists.  But there is a deeper issue here, one that is a problem for all groups, theists and atheists alike.

    As I wrote earlier pointing to the evils committed by atheists, is not so much an attack against atheism per se, but rather atheist’s reasoning.   As I wrote in Christianity and Secularism, it is “to point out that any system that involves people can be directed toward evil. I am sure neither Charles Darwin nor Karl Marx intended evil to come from their works. Still, they planted the seeds for the greatest evils in history.” (pg 118)

    The key issue here is that good and bad people can be found in and out of religion.  While history has show that secular regimes have been by far the worst, that could change. Not all religions are the same. The 20th century evils could be eclipse by radical Islam if its adherents can acquire the weapons of mass destruction they are seeking.

    Nor is it impossible that in the future a radical form of Christianity could appear that could be a similar threat.  One of the surest ways to run into problems is to focus too much on the evil in other groups, while assuming your own group is somehow immune.  The danger from evil is ever present and history has clearly shown that being religious or an atheist is not an automatic safeguard.  

    This is nothing new. As Jesus pointed out in Matthew 7:3, we can see the speck in the eyes of others, while missing the beam that is in our own.  Instead of pointing to the past evils committed by others as an example of how bad the current group is, we should instead focus more on current evils and how to stop them and how to prevent evil in the future.   This is not to say that we should ignore past evils, we shouldn’t.  We should learn from them, not in an us-versus-them way, but seeking the common traits, traits that can appear in any group, so that we can avoid them.

    We should also focus more on the beam in our own eye.  One of the easiest ways to fall into evil, is to think you are immune. For Christians, this means acknowledging the great evil that has been done at times in the name of Christ.  But for atheists, it also means acknowledging the great evil done by atheists.  Neither can just blame it on the other.

    It is a simple fact that criticism from within a group will be far more effective at limiting evil than criticism from those outside, as criticism from others is often confused as an attack.  While I could be wrong, I believe that if Muslims in general were to be as outraged over those who target and kill the innocent in the name of Allah, as they have been over cartoons of Mohammad  and stories about alleged mishandling of the Koran, there would be a lot less terrorism.  Likewise, if it were not for the clear and consistent condemnation of the few who have bombed abortion clinics or murdered abortionists, not only by the majority of Christians, but by all anti-abortion groups , I believe there would have been more bombings and murders.

    One of the reasons I believe that the teachings of Christ are so important is not because it automatically makes me a better person, but because it teaches that all have sinned and fall short of the glory of God (Rom 3:23).   In addition it teaches that we have hope.  While we are saved by grace, that only begins a process of discipleship in which we should continually strive to be more like Jesus.

    This is Elgin Hushbeck, asking you to Consider Christianity: a Faith Based on Fact.

    Hitchens – God Is Not Great XXIX

    Friday, January 23rd, 2009 by Elgin Hushbeck

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    I am continuing in my extended review of  Christopher Hitchens book “God Is Not Great,” and his defense of atheism in chapter 17.  As I pointed out last time, given how he has attempted to attack religion in the first sixteen chapters, this is pretty much a no win situation for Hitchens, as he has put himself into a box he cannot now escape.  Still that does not deter him from trying, and what follows is a highly selective view of history, in which he attempts to justify his claim that these secular regime, hostile to at least traditional religions and boasting of their scientific foundations, were in fact actually religious rather than secular. 

    Much of Hitchens’ supporting evidence is inconsistent and is at best little better than “grand conspiracy theory ” type thinking that attempts to find the sinister hand of religion pulling the string behind these otherwise  benign atheist fronts.  But some of the problems that run throughout this chapter can be seen in a couple of revealing quotes.  On page 241, Hitchens acknowledges that “Many Christians gave their lives to protect their fellow creatures in this midnight of the century, but the chances that they did so on orders from any priesthood is statistically almost negligible.” 

    This sentence alone is would be enough to fatally damage Hitchens claim. He attempts to write off these Christians who died to protect others, not to mention the many others who likewise risked their lives without dying,  as acting “in accordance only with the dictates of conscience,” hoping thereby to exclude the influence of religion upon their actions. But does religion consist solely of following the orders of a priesthood? 

    It is just a fact that many Popes throughout history have condemned persecution of the Jews by Christians, and that within Christian Europe , the further a Jew lived from Rome, and thus the influence of the Church, the more they were at risk from persecution. This does not absolve Christianity from guilt when it comes to the persecution of the Jews, nor should it.  But if Christians acting in direct contradiction to the dictates from the Rome, can still be seen as religious in their persecution of the  Jews in the Middle Ages, how can Christians risking their lives to save Jews in the 20th century, be seen as secular, simply because they were nor explicitly ordered to do so by a priesthood?  The double standard implicit in Hitchens’ argument is staggering.

    Ultimately, Hitchens’ argument ignores the role of religion in shaping one’s conscience, and one’s sense of duty to our fellow creatures.  Are we really to believe that these Christians who risked their lives to save others, did so completely independent of Biblical teaching such as Lev19:6’s, command not to stand idly by the blood of your  neighbor,  or Jesus’ teaching concerning the Good Samaritan (Luke 10:25-37).

    And of course, in a nice little sleight of hand,  Hitchens deftly diverts attention away from just whom these fellow creatures needed to be protected from. So what we have here is Christians  risking, and in some cases sacrificing, their lives to save their fellow human being from atheist regimes that sought their extermination, and Hitchens wants us to conclude from this that atheism is free from blame and that religion was actually the culprit.  Talk about turning things upside down.

    From here Hitchens further attempts to make his case by claiming that “those who invoke ‘secular Tyranny in contrast to religion are hoping that we will forget two things: the connection between the Christian churches and fascism, and the capitulation of the churches to National Socialism.” (pg 242)

    This is a classic example of a seemingly devastating point that is really quite meaningless.  Fascism, in the mid-1930s was a large an popular movement with many supporters even in the United States.  Given the size and popularity of  Fascism and number of Christians in Europe, it is hardly surprising that there were some connection between some Christians and Fascism, and in fact there were some Christians who were strong supporters of the fascists. But that hardly makes fascism a religious movement or Christianity responsible.  To put this in perspective it is also a fact the same could be said about Jews, but would anyone seriously claim that Fascism was therefore a Jewish movement?

    The simple fact is that if you look the major leaders of fascism, and communism for that matter, they were atheists who were seeking to apply the principles of science to the governing of society. The intellectual roots of these movements were solidly grounded, not in religion, but in the dialectic materialism of Karl Marx, the evolutionary theories of Charles Darwin, and philosophy of Friedrich Nietzsche, particularly on the death of God as an idea that should have any influence us. These leaders, both political and intellectual, saw religion at best as merely a tool to be exploited to achieve their aims, and at worst a competitor to be eliminated.

    As for the capitulation of the churches, this sadly is true, and it is a major mark against the church that it did not do more to resist such evil. But however bad the churches failure, and it was bad, it was still a failure of omission.  Thus Hitchens argument is in reality that the Christians, not atheist are responsible, because the Christians did not do enough to stop the atheists.   A very strange argument indeed.

    This is Elgin Hushbeck, asking you to Consider Christianity: a Faith Based on Fact.

    Hitchens – God Is Not Great XXVIII

    Friday, January 16th, 2009 by Elgin Hushbeck

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    In my extended review of  Christopher Hitchens book “God Is Not Great,” I have finally reached chapter 17. At this chapter Hitchens has finished his main arguments against religion, the vast majority of which were examples of religious people behaving badly. Of course this leads to a natural question of what about atheists who have behaved badly.   So here Hitchens attempts to show that same standard he has used to attack religion, somehow does not apply to atheism.

    He sums up the situation writing, “When the worst has been said about  the Inquisition and the  witch trials and the Crusades and the Islamic imperial conquests and the horrors of the Old Testament, is it not true that secular and atheist regimes have committed crimes and massacres that are, in the scale of things, at least as bad if not worse?” (pg 229)

    Hitchens begins his defense with one of his typically sarcastic and false, comments that “it is interesting to find that people of faith now seek defensively to say that they are no worse than fascists or  Nazis or Stalinists.”  (pg 230).  Hitchens “inexpensive observation” (pg 230) makes a number of errors key to this entire discussion.  The first is that the argument against secularism is not that the crimes of the secular regimes equaled those of religion, but that in a single century they far exceed those of Christianity in 20 centuries.  The Spanish Inquisition one the classic examples of the  crimes of Christianity resulted in the deaths of about 2000 people.  While a terrible crime these number hardly even compare to the 11 million dead in the concentration camps of Hitler, whose crimes don’t even compare to those of Stalin and Mao who were responsible for  the deaths of well over 100 million people.

    More importantly whereas the crimes of Christianity were the result a mixture of corruption in the church and barbaric nature of the past, the crimes of these secular movements occurred in the  enlighten modern times, and were much more inherent to these regimes, than corruptions within them. So there is hardly any equating going on. 

    Primarily such arguments against secularism are aimed at showing the problems with atheist attacks in two ways.  First, even if everything atheists said were true and characterized correctly, this would not argue in favor or secularism as secularism’s record is far worst.  Second it shows the inconsistency, and thus illogical nature of the secular arguments, for the same reasoning can equally be used against them.  Thus in reality it is not so much an attack against atheism per se, but rather atheist’s reasoning.

    Following his initial remarks Hitchens proceeds with his main line of defense  by first attempting to link these secular regimes to religion, writing, “For most of human history, the idea of the total or absolute state was intimately bound up with religion.” (pg 231)  There are a whole range of problems here, not the least of which are historical.   But there is more fundamental problem with this whole line of argument, for no matter how one attempts to make it there are tremendous problems. 

    First is the question of whether these secular movements were religious.  If these secular regimes which were strongly anti-traditional religion were in fact religious,  then one must have a definition of religion that is broader than just a belief in one or more Gods, a definition of religion that would include atheism.

    Now, as I discuss in my book , Christianity and Secularism,  I believe such a broader understanding of religion to be more accurate, and that atheism is at least fundamentally religious.  But if this is the case, then atheists are either arguing against their own views, or their arguments must only apply to some religions, not all. Either way there are problems.  The only other option would be to try and claim that their brand of atheism was not religious like these other types of atheism, but that would certainly involve special pleading.   

    On the other hand if these secular regimes were not religions, but only adopted a characteristic of religion,  there are still major problems. For such characteristic to be found outside of religion would mean that these characteristics were not and of themselves religious but rather something that could be found in religious movements or non-religious movements, and thus could not be held against religion.

    This in fact is a problem with most atheist arguments against religion, and is found throughout Hitchens’ book.   That such evils can be found in religious people, in the end is little more than a confirmation of the biblical teaching that we live in a fallen world corrupted by sin, and that all have sinned and fall short of the glory of God.  (Rom 3:23)

    However if this latter line is taken, the argument against secularism remains, for while these evils can be found in both religious and secular people, the secular regimes of the 20th century rejecting religious morality, and instead looking to science as there guide committed the greatest evils the world has ever know.

    Based on Hitchens’ discussion, he seem to fall into the latter category, ultimately arguing,  not so much against religion, but against “the totalitarian mind-set” that has “‘total answers to all questions.”  While it allows Hitchens to distinguish his view of atheism from these other type of atheism, it likewise excludes all traditional religions that do not share such views. In short, we find that most of his arguments against religion have really been again something else.

    This is Elgin Hushbeck, asking you to Consider Christianity: a Faith Based on Fact.

    Hitchens – God Is Not Great XXVII

    Friday, January 9th, 2009 by Elgin Hushbeck

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    Chapter sixteen of Christopher Hitchens book “God Is Not Great,” deals with a question, one  now routinely raised by the neo-atheists, of whether religion is child abuse.  Hitchens starts with, “the imponderably large question.  How can we ever know how many children had their psychological and physical lives irreparably maimed by the compulsory inculcation of faith?”  (pg 217)  Of course one could also ask the equally imponderably large question,  how can we know how many children found comfort and joy in their faith? 

    I would suspect that it was far larger, but either way what Hitchens question once again reveals is the illogical nature of his approach,  particularly  how Hitchens attempts to jump from antidotal stories to grand universal conclusions. As a result the reader is often left agreeing with Hitchens condemnation of  particular practices yet puzzled as to how this affects even Christianity in general, much less religion as a whole.

    To see the problem  consider  the fact that all the hype surrounding  Global Warming is causing many children to be worried some to the point of losing sleep and having nightmares.   Now it would be quite reasonable to question the amount and types of information we are exposing our children to when it comes to the issues such as Global Warming. Yet  if we were to apply Hitchens reasoning to this, we would conclude that we should not teach our children about science at all.

    Still Hitchens argument get even stranger.  As examples of immoral teaching inflicted on children Hitchens points to abortion.   It is to his credit that Hitchens acknowledges the fetus to be an “unborn child” and not just a mass of flesh, and he is also correct that “this only opens the argument rather than closes it.” (pg 221)  But from this he moves to justify abortion by pointing to the fact that there are miscarriages as if abortions were just another type of miscarriage.  Frankly this would be like pointing to the fact some children die naturally before reaching adulthood and thus infanticide is just another form of infant mortality.

    To make matters even worse Hitchens attempts to justify his view by pointing to evolution.  Hitchens claims, “in utero we see a microcosm of nature and evolution itself.  In the first place we begin as tiny forms that are amphibian, before gradually developing lungs and brains.”  (pg 221) At first I did not fault Hitchens here.  This myth was invented by Haeckel who deliberately distorted his drawing of the embryo to show a progress that in reality does not happen. While this has been known to be false for over a century, it continue to appear in textbooks, and so I was willing to give Hitchens a pass on this one.

    But later in the book, Hitchens mentions Jonathan Wells and his book, Icons of Evolution, which details this fraud. Whether Hitchens’ rejection of Wells’ book is based on having read it, of if he just reflexively rejected it simply because it was critical of evolution is unclear. But either way he has no excuse for continuing to spread such a myth.

    But things get even worse for Hitchens goes on to write concerning evolution, “the system is fairly pitiless in eliminating those who never had a very good chance of surviving in the first place.”  When talking about natural processes, this is one thing but when this is used to justify family planning it comes dangerously close, if not to, eugenics. Ultimately there is a very strange paradox in this argument that Hitchens seems to be completely unaware of, for one of the major pieces of evidence that religion is child abuse that he gives is that religion opposes killing children in the womb.

    From there he move to “the mutilation of infant genitalia.”  While he attempt to equate the male and female circumcision, there is hardly any equation as they have different purposes and results.  Female circumcision is really an attempt to eliminate any pleasure from sex. In addition, it is a social custom found in Northern Africa more than a religion custom,  though it is often linked to Islam as that is the dominate religion in the area. But it is found among non-Muslims in the area, and is generally not practiced by Muslims outside of the area except among those who have immigrated.  So the common link would be the culture for the area more than religion.  

    When it comes to male circumcision, there things are hardly as clear as Hitchens states. While there is a clearly Jewish injunction to be circumcised, there is no such Christian injunction as Acts 15 makes clear. As for the secular reasons for circumcision, the best one can really say is that this is a hotly debated topic. While Hitchens writes concerning the secular reasons for circumcision that, “Medicine has exploded these claims” (pg 226), a quick web search took me to the Mayo Clinic and a page to help parents with the pros and cons.   

    In the end Hitchens’ claim that Religion is Child Abuse like the previous claims is seriously flawed.  However, his use of myth as if it were science, his flirting with eugenics type reasoning,  and his strange claim that opposing abortion is an example of child abuse make this chapter one of his worse.  If this chapter were indicative  of secular rational thought, it would itself be a strong argument for religion.   But in the end he simply fails to make his case.

    This is Elgin Hushbeck, asking you to Consider Christianity: a Faith Based on Fact.

     

    Hitchens – God Is Not Great XXVI

    Friday, December 19th, 2008 by Elgin Hushbeck

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    In Chapter fifteen of his book “God Is Not Great,” Christopher Hitchens tries to make the case that “Religion is not just amoral, but positively immoral.”(pg 205)  Last time I examined his claims for the first three of his points  and ended by pointing out that, while I can see why Hitchens might see the atonement of Christ as a myth, he does not say why it is immoral?  Strangely, he does somewhat  address this point, not in the section on the atonement, but in the beginning of the next section which he labels as dealing with his final two points,  eternal reward and the imposition of impossible tasks.

    Pointing to the example of Sidney Carton in “A Tale of Two Cities,”  Hitchens says that while he could  “serve your term in prison or take your place on the scaffold… I cannot absolve you of your responsibilities. It would be immoral of me to offer, and immoral of your to accept.” (pg 211) 

    Two issues immediately came to mind upon reading this.  The first was the ever present question of  the basis on which Hitchens would say this was immoral?  However, there is a deeper problem for when it comes to the major views of the Atonement, none are focused on the absolution of responsibility and several are focused on the payment of the price for sin, something Hitchens seems to be ok with.   So, just exactly what Hitchens means  by this, is at best unclear.

    From there Hitchens moves on to address religious laws that are impossible to obey. There are a couple of problems with Hitchens complaint, not the least of which is Jesus’ statement to the Pharisees and how they “abandon the commandment of God and hold to human tradition”  (Mark 7:8 ISV) which would seem to fit many of Hitchens examples. 

    But even beyond this there are problems.  Several of Hitchens examples deal with how some religious groups make allowances for prostitution, such as the practice among some Muslim clerics to sanction short term marriages that will last just a couple of hours.  Does Hitchens really believe that it is impossible for men to avoid availing themselves of the services of prostitutes?  If not, then why is this included in his discussion of  commandments that are impossible to follow?

    At first Hitchens seem to be on somewhat better ground when he complains about the 10th commandment which he describes as forbidding  “people to even think about coveting goods in the first places” (emphasis in original).   But comparing Hitchens claim to that actual command quickly reveals problems.  The commandment is not about coveting goods, but coveting that which belongs to someone else. Again is this so impossible?

    Part of the problem here is Hitchens is never very clear by what he means by impossible to follow.  Impossible to follow for everyone, in the sense that while not everyone will use the services of a prostitute, some cannot seem to resist the temptation. Or by  impossible does he mean  impossible for individuals to follow all the time?  Then there is the problem that even if this was clearly defined and it was impossible,  it would not automatically follow that the rule is itself immoral. For example, everyone has at some pointed has lied, and therefore one of the most obvious candidates for Hitchens’ category of rules that are impossible to keep would be the rule against lying.  Yet few would want argue that it is immoral to have a rule against lying.

    Now while Hitchens does not make the case very well, there is the issue that given our sinful nature, as the Bible clearly states in Romans, 3:23 “all have sinned and continue to fall short of God’s Glory.” (ISV) But the problem here is not in the laws, but in our in our sinful nature.   Hitchens see this as itself a problem claiming “nothing could be sillier than having a ‘maker’ who then forbade the very same instinct he instilled,” (pg 214) though  this argument somewhat ignores the fall.

    Hitchens ends with a somewhat muddles discussion of the golden rule, and how we act out of self -interest. In all this confusion,  distortion and rambling, Hitchens never quite gets around to addressing the immorality of eternal reward and punishment.  But then that is part of the problem.  Hitchens is not presenting a well thought out and reasoned argument.  He just makes bold claims and then used them as an excuse to launch attacks on religion, or at least what he describes as religion as most of the time he is really only attacking a distorted strawman of his own creation, and thereby frequently leaving the reader puzzled as to what his actual argument is really trying to say, other than that Hitchens does not like religion.

    This is Elgin Hushbeck, asking you to Consider Christianity: a Faith Based on Fact.