Thursday, February 23, 2006

The Legend of Sleepy Hollow

Well, it didn’t take long for Debunking Christianity to self-destruct, now did it? Turns out we never needed to push their tuna wagon over the cliff—they did it on their own power.

Both Loftus and Exbeliever have now broadcast to whoever is still listening that evidence is irrelevant. Facts don’t matter. Truth is irrelevant.

So much for the seminary degrees. Just a façade.

So much for the “Outsider’s Test,” or variations thereof. Just a charade.

So much for the appeal to civil discourse. Calm, disinterested reason. All for show.

With the whistling-in-the-dark bravado of the schoolyard sissy, they insist that even if the God of Scripture did exist, and his existence were indubitable, they’d rather flip him off and go straight to hell.

In so doing they merely illustrate Paul’s point about the unbeliever in Rom 1.

Loftus and Exbeliever simply regurgitate threadbare objections that have been around since the days of Ingersoll and Thomas Paine—with an extra-helping of radical chic political correctness—just to advertise their inability to think for themselves. No one is more enslaved to group-think than a freethinker.

Objections that have been addressed time and again in Christian apologetics—both past and present.

Thank you John Loftus and Exbeliever for committing self-decapitation. There’s no point interacting any further with headless adversaries. We’ll leave that to Johnny Depp.

Exbeliever: Our Knight in Shining Armor

The Self-Debunkers scream “Ad hominem!” whenever we personalize our responses to them. But these personalized responses of ours are unavoidable because they continue to make themselves the example. As Steve notes, “Both he [John Loftus] and Exbeliever advertise their Christian background, but then take exception to ‘personal attacks.’ But if they are going to mount an ad hominem defense of atheism, then they leave themselves open to an ad hominem rebuttal of atheism. Add to that Exbeliever’s resort to innuendo. They’re the ones who choose to frame and preface so much of their own argument in anecdotal and autobiographical terms.” Well, exbeliever has given us the most personal of all posts yet, “Would I Ever Follow the Christian God Again?,” where he tells us that even if the Christian worldview were proven to be true, he would reject the gospel. Such statements, Scripturally speaking, should not surprise us. In fact, exbeliever states that such an action on his part would simply exemplify Paul’s statements in Romans 1:18ff. As Christians, we might be surprised that someone would willingly place himself under the wrath of God. But we must remember that before our regeneration, that was us (”we all …were by nature children of wrath” [Eph 2:3]). So while exbeliever might dislike the fact that I am personally responding to his personal statements (statements that display his heart of stone’s hatred for his Creator), I hope that he recognizes that I realize that apart from the grace of God, that was me.

In the comments section of Matthew’s introductory post, Matthew wrote:

[quote]”I would ask that you not think that if all of freethinking skepticism was in error and that the Bible was shown to be inerrant and inspired that I would become a Christian. I find the Christian faith to be almost deathly repugnant these days and I would rather take my own life than let the Christian deity have it.”[/quote]

In response, albert wrote:

[quote]”In other words he would reject, rebel against, ignore etc reality’.”[/quote]

Exbeliever is about to attempt to justify Matthew’s statements. We must remember, from here foreward, that exbeliever is giving us a hypothetical situation, which assumes that the Christian God exists. In other words, he is telling us that if the God of the Bible and Scripture as infallible revelation were both absolutely proven to be true, this is how he would react.

Let’s say that you are a Christian and this strange guy comes into your town and tells you that God wants you to go and kill your atheistic neighbor, his wife, 9-year-old son, 3-year-old daughter, bunny rabbit, cat, and 3 dogs.

Let’s say that you were skeptical, but then proved absolutely that it was, in fact, God ordering you to do this (For you cessationists, let’s just assume this is possible just as it was “back in the day”). I don’t know how you proved it, but you did beyond a shadow of a doubt.

Would you obey that command of God that you knew beyond a shadow of a doubt to be true?

Do you get this? Do you see what exbeliever is appealing to? Exbeliever even uses the phrase “beyond a shadow of a doubt.” In other words, God’s existence and his decree are both clearly known. But who wants to kill their neighbor’s bunny rabbit? I sure don’t. What is exbeliever appealing to? He is appealing to a supposed morality within the human. The human becomes, therefore, above God. Man is, then, more moral than the One on whom morality is based, according to exbeliever. But we must remember that the existence and revelation of the Christian God has been proven beyond a shadow of a doubt. In Christianity, morality is objective because it is based upon the eternal nature of God. Then on what objective basis of morality would I oppose the command of God? The answer is “none.” The answer is that my objection to the commands of God is simply sin. While I might feel that I myself am morally justified, such a feeling would be irrational, subjective, and sinful, and especially deceptive. So what is exbeliever proving? That to reject the commands of God is irrational, subjective, and sinful? Well, the Bible has already shown us that. It was not rational for Eve to believe the lies of Satan instead of the commands of God. It isn’t rational for exbeliever to make these statements. That is because sin is irrational. Sin is moronic. Sin is, according to Paul, intellectual feces (Phil 3:8).

Personally, I would tell God to go **** himself and damn me to hell. I would not do something so blatantly evil just because a god told me to (just like I wouldn’t go kill a bunch of Iraqis just because a president told me to).

“So blatantly evil”? Once again, the creature makes himself of higher morality than the one on whom morality is based. Why is it “blatantly evil”? Because you said so? Exbeliever is just telling us that even if the Christian worldview were proven to be true, he would irrationally, stubornly, and deceptively hold onto his atheistic presuppositions. He would sit himself in the corner and pretend that even though it has been proven to be true, it is really untrue and he was right all along. This, folks, is the irrationality of sin.

We should also note that exbeliever has already abandoned the internal critique. This post was, in effect, an attempt at an internal critique, for it started with the assumption that the worldview is true and then proceeds to critique the statements of the worldview. But, in assuming that the Christian worldview is true, exbeliever does not use the same assumptions as the Christian worldview. The Bible does not call the just taking of the life of a sinner “evil.” Why does exbeliever call it evil? Because he does? Ultimately, exbeliever is telling us “The Christian God is immoral, even though morality in the Christian worldview is based upon him, because I think he is immoral.” Hasn’t God made mince meat out of the thinking of the world?

I think this is what Matthew is saying (and if he isn’t, then I am saying it). I (we?) find Christianity so morally reprehensible (e.g. it degrades women, robs homosexuals of the joy of their lover, celebrates murder for offenses, etc.), that I would not follow it even if I knew it was the case.

Why is Christianity morally reprehensible? Because of your atheistic presuppositions? But I thought that the premise was that the Christian worldview is true and that your presuppositions are deceptive lies…

This is certainly an entertaining list:

“degrades women”

How so? I do not find this in the Bible. I find that God made a man a certain way, and that God made a woman a certain way. I find that he gave a woman a certain role, and that he gave a man a certain role. I find that the notion that the Bible “degrades women” because it does not allow women to have the role of a man is just as ridiculous as stating that the Bible “degrades men” because it does not allow them to have the role of bearing a child.

But where did you get the word “degrade”? To “degrade” is to disallow someone the privileges he is rightfully owed. But who is rightfully owed anything apart from what God grants? Perhaps exbeliever thinks that women are rightfully owed the role of a man and of a father. Perhaps exbeliever thinks that men are rightfully owed the role of child bearing and mothering. But who is exbeliever? All exbeliever is telling us is that even if Christianity is proven to be true, he would continue and persist in his irrational deceptions. That, my friends, is what the Bible calls foolishness.

“robs homosexuals of the joy of their lover”

This isn’t what the Bible states (and remember that the Bible has proven to be true). The Bible states that homosexuality is a sin, and that no joy can be found in sin. It states that satisfaction and joy come from God alone, and the only way that we can experience this joy is to experience him, apart from our sin. So the Bible, which has been proven to be true, says that homosexuality is not joyful. And exbeliever, who has been proven to be false, says it is. Who do think is going to win?

“celebrates murder for offenses”

Notice his use of the word “murder.” But what is “murder”? Murder is the unjust taking of another person’s life, i.e., killing someone who is innocent. But exbeliever, in the same sentence, says that this is “murder” for offenses. That is nothing but a contradiction. If it is “murder” for offenses then it is not “murder.” It is not an unjust killing, but a just one. The sinfully deceived mind will always debunk itself.

But don’t read this to mean that I refuse to be convinced of the “truth” of Christianity. If it can be proven that Christianity is true, I’ll shout it from the roof tops. My sermon title, however, would be, “There is a Real Son of a Bitch in Charge of This Universe; Run for Your Lives!”

So after the gospel has been proven to be true, exbeliever will reject it and bring the wrath of God upon himself. Surprising? Of course not.

But here is the entertaining part. In all of this, exbeliever is not simply attempting to tell us that he would be irrational and reject that which has been rationally proven. No, that is not the purpose of this post of his. Exbeliever wants to come out looking like the good guy. He wants us to think he is a noble hero who has over thrown the rule of a viscious tyrant. Exbeliever is attempting to portray himself as a William Wallace or a Patrick Henry, willing to die for the cause of liberty. In the end, exbeliever wants us to think that he is the good guy and that God is the bad guy. He is the just one; God is the unjust one. He is the one upholding good and opposing evil; God is the one commanding evil. But we simply don’t have this here. We have an immutable God who is the very standard of justice, and we have a sinful creature calling God’s justice wrong. Exbeliever knows that this is the case, but he still thinks that he is the hero here. He still thinks that even though God is eternal and immutable, even though “all his works are right and his ways are just” (Dan 4:37), God is the bad guy, making us submit to his arbitrary commands.

This is stupid. That is all that can really be said. It is foolish. Exbeliever might call these ad hominem attacks, but he is the one who portrayed himself as the knight in shining armor, rejecting rationality because he is more rational than rationality itself. While truth has been proclaimed as truth, his own feelings and emotions (these, we should add, that God gave him) are truer than truth. This is what happens to the deceived and depraved mind.

And, yes, this sounds Romans 1-ish, but why? Is it because Paul really knew the heart of unbelievers or is it because my reaction is how most people would react (and did react) to such an evil idea of God, and Paul only “predicted” how people should act when confronted by this Christian god? I think Paul probably heard moral people everywhere reject this vile picture of a god, and then wrote his little letter so that it sounded like their rejection was simply the mark of an unregenerate person, not the only morally good decision a person could make when faced with that kind of god. Chicken or egg? “Prediction” or right reaction?

There is so much here that space wouldn’t possibly permit, and there is so much that has already been refuted:

1. Exbeliever briefly leaves the premise of “The Bible is true” in order to speculate about Paul’s intentions in righting Romans 1, and, more specifically, the Holy Spirit’s intentions. Does exbeliever really think that the Holy Spirit breathed out Romans 1 because he feared that irrational creatures would reject the commands of God out of their own sinfulness? Remember, this is the same Spirit who performs the work of regeneration. Surely (again, given the premise that the Christian worldview is true), the Holy Spirit did not breath our Romans 1 in fear that some sinners whom the Father had elected to be saved would resist his monergistic work of regeneration!

2. Exbeliever alludes to “such an evil idea of God.” “Evil”? On whose standards? God’s? The Bibles? Pauls? No, exbeliever is talking about his. But of course, this is ok, because exbeliever is our knight in shining armor. His heroic morality can trump even God’s.

3. The sentence, “I think Paul probably heard moral people everywhere reject this vile picture of a god” is either highly humorous or highly irrelevant. Where are we? Have we completely abandoned the premise that Christianity is true? Have we completely abandoned the internal critique? Is this just an aside? If exbeliever is making this statement outside of the premise (mainly, that Paul was penning the very words of God), then this statement is altogether irrelevant to the rest of the discussion. But there is another option, one that cannot be typed with a completely straight face. Perhaps exbeliever is telling us that Paul himself, assuming the Christian worldview to be correct, assuming all of the Christian presuppositions, somehow thought that he was penning an “evil” portrait of God! How absurd! First of all, if Paul was a Christian (and yes, he was), he would have held the Biblical assumptions concerning the immutable justice of God, the sinfulness of man, etc. Paul would have a correct theology, and by consequence, a correct anthropology and harmatology. Certainly Paul, with these presuppositions, would not even begin to think these things. But of course, the knight in shining armor has a better moral standard than Paul, for he even has a better moral standard than the God of the universe who has been proven to exist. Is this really what atheism has to offer? I think we can label the notion that atheism is a rational worldview as “Officially Debunked.”

So, to answer my question above, “No, I would not worship the Christian God I believe is presented in the Bible even if I knew he truly existed.” I could believe he existed, but I would not follow him.

Remember, the scenario here is that the Bible is true; sin is irrational, and obedience in worship is both satisfying and rational. Because the Bible is true, its teaching that to reject God is irrational is true as well. Therefore, to reject God would be, absolutely and definitionally, irrational. But exbeliever persistently chooses the irrational over the rational, the false over the true, the mythical over the logical. If atheists would act so in such a situation, how can we possibly trust them to be at all rational today?

Or, if I were shown that my interpretation of the Christian God is wrong and that he is actually a good being AND that he actually existed AND that there is a good reason that the world is in the messed up state that it is in, then I would have no problem worshipping that God. I would re-join the ministry!

This makes no sense with the rest of the post. I thought the premise was that the Bible is true! And the Bible states that God is good! Therefore, God is good! So why is exbeliever talking about “if I were shown….that he is actually a good being”? Well, I suppose that he means good according to the standards of the knight in shining armor. But what “good” is this? And how does this remain with the premise that Christianity is true, that morality and “goodness” are defined by the very being of God?

As it stands, however, I find the Christian God morally reprehensible and the state of the world such that it does not appear to be in the hands of any powerful, wise god. I would gladly accept any evidence to the contrary.

As it stands, however, I find the notion that the atheistic worldview is “rational” to be persistently deceptive and that the state of the minds of atheists as such that they do not appear to be the minds any rational, logical being. I would gladly accept any evidence to the contrary.

Though rulers rise against him, the King of Heaven laughs. He rebukes them in his anger, and terrifies them in his wrath (Psalm 2:1-5).

Evan May.

Wednesday, February 22, 2006

Wise Words on Apostasy

James Spurgeon has produced a marvelous post on apostasy and some Baptists' skewed emphasis on the doctrine of eternal security that, dare I see, our F/G friends should peruse carefully. I would also like to commend James as a faithful brother and servant of God's people. I have watched and sometimes interacted with him since my days at the Baptistboard. Thank you, James, for your work for the glory of God and the instruction of His people.



Sometime before the end of this week I am going to take a further look at the reality of the warnings in Scripture toward us that apostasy is a real and present danger. It is important that we establish that reality in order to fully appreciate what the author of Hebrews is telling his readers in the latter part of chapter 10. Our problem in this day as Baptists (I can't speak for other groups) is that we have un unbalanced perspective of eternal security. Due to that imbalance we do not take seriously many of the admonitions and warnings of Scripture. In fact, we miss their significance totally. Make no mistake, because of this imbalance, many modern ministers are putting souls in danger, leaving them in danger with false assurances, and will have blood on their hands one day. More, this imbalance has seriously affected the purity of the local church by populating her pews with presumptious people who know nothing of genuine grace--mere professors (when they show up at all). A return to doctrinal soundness on this issue would alleviate many of the problems in our churches. This look at potential apostasy, by the way, and its relation to the perseverance of the saints, dovetails nicely with Phil's series on sanctification. The two themes will be quite complementary.

So, without further ado, let me introduce you to a quotation from Arthur W. Pink on the doctrine of perseverance.

From his An Exposition of Hebrews:

Sad indeed is it to witness so many young professing Christians just starting out on their arduous journey to Heaven, being told that the words "He that endureth to the end shall be saved" apply not to them, but only to the Jews; and that while unfaithfulness on their part will forfeit some "millennial" crown, yet so long as they have accepted Christ as their personal Savior, no matter how they must indulge the flesh or fraternize with the world, Heaven itself cannot be missed. Little wonder that there is now such a deplorably low standard of Christian living among those who listen to such soul-ruinous error. Not so did teachers of the past, who firmly held the eternal security of Christ’s redeemed, pervert that blessed truth. No, they preserved the balance, by insisting that God only preserved His people in the path of obedience to Him, and that they who forsake that path make it evident that they are not His people, no matter what their profession, and no matter what past "experience" they had.To illustrate what we have in mind, an article appearing in a recent issue of a periodical, on the subject of the security of a Christian, begins thus: "The person who believes in the Lord Jesus Christ as the one who died for all sin on the cross, and has accepted Him as his own personal Savior, is saved. And more, can never again, under any circumstances or conditions whatsoever, no matter what he may do or not do, be lost."

Such an unqualified, unguarded, unbalanced statement as that is misleading, and dangerous to the highest degree; the more so, as nothing that follows in the article in any wise modifies it. But more: stated thus, it is unscriptural. God’s Word says, "Whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end" (Heb. 3:6). And again, "if ye live after the flesh, ye shall die" (Rom. 8:13); that is, die eternally, suffer the "second death," for "life" and "death" throughout the epistle of the Romans is eternal.Such a statement as the above (made thoroughly in good faith, we doubt not; yet by one who is the unwitting victim of a school of extremists) leaves completely out of sight the Christian’s responsibility, yea, altogether repudiates it. Side by side with the blessed truth of Divine preservation, the Scriptures uniformly put the solemn truth of Christian perseverance. Are the Lord’s people told that they are "Kept by the power of God through faith" (1 Pet. 1:5)? So are they also exhorted to "keep thy heart with all diligence, for out of it are the issues of life" (Prov. 4:23); "Keep himself unspotted from the world" (James 1:27); "keep yourselves from idols" (1 John 5:21); "keep yourselves in the love of God" (Jude 21). And it is not honest to quote one class of these texts and not quote, with equal diligence and emphasis, the other.

"Let us hold fast the profession of our faith without wavering." The one-sided teaching of a certain school today renders such an exhortation as this, as not only superfluous, but meaningless. If my only concern (as so many are now affirming) is to trust in the finished work of Christ, and rely upon the promise of God to take me to Heaven; if I have committed my soul and its eternal interests into the hands of God, so that it is now only His responsibility to guard and preserve me; then it is quite unnecessary to bid me guard myself. How absurd are the reasonings of men, once they depart from the Truth! As well might I argue that because I have committed my body into the hands of God, and am counting upon Him to keep me in health, that therefore no matter how I neglect the laws of health, no matter what I eat or do not eat, He will infallibly preserve me from sickness and death. Not so; if I drink poison, I shall come to an untimely grave. Likewise, if I live after the flesh, I shall die.

The apostles believed in no mechanical salvation. They busied themselves in "confirming the souls of the disciples and exhorting them to continue in the faith" (Acts 14:22). According to the lopsided logic of many teachers today, it is quite un-necessary to exhort Christians to "continue in the faith"; they will do so. But be not wise above what is written, and deem not yourselves to be more consistent than the apostles. They "exhorted them all that with purpose of heart they would cleave unto the Lord" (Acts 11:23), yea, "persuaded them to continue in the grace of God" (Acts 13:43). The beloved Paul held no such views that, because his converts had been genuinely saved there was therefore no need for him to be any further concerned about their eternal welfare: rather did he send Timothy "to know your faith, lest by some means the Tempter have tempted you, and our labor be in vain" (1 Thess. 3:5). So Peter warned the saints, "Beware lest ye also, being led away with the error of the wicked fall from your own steadfastness" (2 Pet. 3:17).

Should we be asked, Then do you no longer believe in the absolute and eternal security of the saints? Our answer is, We do, as it is set forth in Holy Writ; but we most certainly do not believe in that wretched perversion of it which has now become so current and popular. The Christian preservation set forth in God’s Word is not merely a remaining on earth for some time after faith and regeneration have been produced, and then being admitted, as a matter of course, to Heaven, without a regard to the moral history of the intervening period. No, Christian perseverance is a continuing in faith and holiness, a remaining steadfast in believing and in bringing forth all the fruits of righteousness. It is persisting in that course which the converted one has entered: a perseverance unto the end in the exercise of faith and in the practice of godliness. Men who are influenced more by selfish considerations of their own safety and security, than they are with God’s commands and precepts, His honor and glory, are not Christians at all.

Pretty much says it all, doesn't it? Let me just add my "amen" and leave it for you to discuss.

Lampooning, Puncturing, and Deflating the Self-Debunking Debunkers of Christianity

A fellow by the name of "Ex-believer" (team member of John Loftus' blog,
Debunking Christianity") has, for some reason, taken up the cause of defending Loftus' horrible arguments against Christianity by means of thinking it "suspicious" that the majority of Christians happen to live in America, Muslims in Muslim territory, Animists in Animist territory, Buddhists in Buddhist territory, and so forth. All the brouhaha started over Loftus' post on "The Outsider Test" which basically argues that what we believe religiously is determined by where we were born. Loftus writes, "If you were born in Saudi Arabia, you would be a Muslim right now, say it isn't so?" This argument has been used to imply that the religious adherents’ belief is false. That is to say, my belief in God is simply the product of my culture and not of truth; or, rather, the cause of my belief is not the truth of what is believed. Put differently, I don't believe Christianity because it is true, I believe it because of the determining external cultural factors. Stated even stronger, the Christian religion is the product of culture, not any objective truth about reality.

We can see the essence of the argument put succinctly by Ex-believer when he writes,


"But can the Christians, here, not also admit that, from our point of view, it is certainly suspicious that world religions dominate geographically and that it is not unreasonable for us to conclude that religions are products of culture and geography, not products of "truth" and "falsehood"?" (SOURCE)


I maintain that this argument is self-refuting and that Debunking Christianity has, again, debunked itself. Before I get to what I consider to be nail in the coffin, alow me to address sundry issues pertaining to the above so-called argument.

I. The Outsider Test is (Admittedly) Impossible.

John Loftus writes,


"An outsider would be someone who was only interested in which religious or nonreligious view is correct, and assumed from the start that none of them were true--none of them! An outsider is a mere seeker who has no prior presuppositions about any faith or no faith at all. To be an outsider would also mean we would have nothing at stake in the outcome of our investigations, and hence no fear of hell while investigating it all. These threats could hinder a clear-headed investigation."


But then Loftus tells us that he "know[s] it may be impossible to do, since we all have presuppositions..." Moreover, would an outsider live long? If someone "was only interested in which religious or nonreligious view is correct (emphasis mine)...," then would they not be interested in breathing and eating? And, what kind of person would this "outsider" be? We are told that this person assumes that neither belief nor unbelief is correct. If something is not correct then it is false. So, if this person starts off by assuming that belief is false, then wouldn't they be starting off as an unbeliever? That is, if they don't start off as a believer then they start off as a un-believer. If they do not start off as an unbeliever (because that view is false) then are they a believer? But they can't do that either. It seems to me that there are only two options here, either you believe or you don't.

Maybe Loftus would say that an "outsider" should begin agnostic? But this is a position. Agnosticism furthermore assumes that Christianity is false. Christianity teaches that men know that God exists and that He can be known. So, to assume that God cannot be known (or, you don't know) is to assume that Christianity is false. Therefore, agnosticism presupposes that Christianity is false. But, Loftus said an "outsider" has "no presuppositions" about any faith. So, this won't do. Indeed, it looks as if an ideal outsider is impossible, as Loftus admits. Thus we see that the famed outsider test is impossible to administer.

II. The Watered Down Outsider Test.

Since "The Outsider Test" is impossible, because it's impossible to be an "outsider" in the sense mentioned above, Loftus still forges ahead in order to come up with a way to refute religion (note: agendas are not neutral!). Loftus, the Greaser, still wants to rumble with the Soc and so he revamps his outsider test. We'll call this: "The Pretend You're an Outsider Test" (TPYAOT).

TPYAOT is, as Loftus describes, nothing like the original outsider test. Loftus writes,


"The outsider test (TPYAOT) would mean that there would be no more quoting the Bible to defend how Jesus' death on the cross saves us from sins. The Christian must now try to rationally explain it. No more quoting the Bible to defend how it's possible for Jesus to be 100% God and 100% man with nothing left over, by merely quoting from the Bible. The Christian must now try to make sense of this claim, coming as it does from an ancient supertitious [sic] people who didn't have trouble believing this could happen (Acts 14:11, 28:6), etc, etc. Why? Because you cannot start out by first believing the Bible, nor can you trust the people closest to you who are Christians to know the truth. You would want evidence and reasons for these things. And you'd initially be skeptical of believing in any of the miracles in the Bible just as you would be skeptical of any claims of the miraculous in today's world."


And so it appears that we should start of as unbelievers! His first test has us starting of as if neither position is correct. The first test presupposes nothing pro or con about faith. But the new test is to start off by not allowing the Bible to be authoritative (which it would be if it were God's word). In the first test, the "outsider" is an ideal observer, but in TPYAOT the outsider starts off by viewing the Bible as stemming from "ancient and superstitious" people, i.e., idiots.

By way of brief digression, I will respond to this oft leveled charge by Loftus that the people in the biblical times were "superstitious idiots." Loftus made this claim before, I responded, and he never responded back. So, out of respect for good reasoning and argumentation (which Loftus' outsider test cherishes above anything else) I cannot let this slide again. I will quote Greg Bahnsen's response to this ignorant claim:

**********

Slandering The Past

You will notice in the hypothetical challenge to Christianity's credibility which is expressed above (meant to be representative of the actual negative mindset and comments of unbelievers which we encounter), there is an unquestioned and arrogant assumption that a critical mindset about miracles is the exclusive property of "the modern world." The philosopher David Hume snidely remarked that it forms a strong presumption against all supernatural and miraculous relations that they are observed chiefly to abound among ignorant and barbarous nations; or if a civilized people has ever given admission to any of them, that people will be found to have received them from ignorant and barbarous ancestors....

Over and over again you will find non-Christians who simply take it for granted that people in the ancient world believed miracles took place, to be blunt, because: (a) they were too scientifically stupid to know better, (b) they were gullible and naive, and/or (c) they were fascinated and eager to find anywhere they could traces of magic in their experience.

Of course, on those three scores we should wonder if the enlightened modern world has any reason for pride, really. It is not the least bit difficult today to locate scientifically stupid people, even college graduates. Watch them try to "fix" things with a hammer, deal with an unwanted cockroach or rationalize their smoking; listen to their home-cures for a hangover. And as for gullibility and magic! In our oh-so-smart "modern" world have you ever heard about get-rich-quick investment schemes, diet fads, lottery fever, or the wonder of crystals (or pyramids, etc.)?

Or listen to all those respected entertainers on TV talk-shows telling large, attentive audiences about their "former lives," or about the healing power of meditation, or about "social karma" and "mother earth," or about the "human face" of communist tyranny in our century, etc. These are hardly evidences of a critical mind or superior rationality.


Believe It Or Not, Skepticism Has Been Around


Clear-thinking people should beware of sloppy and self-serving generalizations about, or comparisons between, one age (or culture) and another.

Even more, they should refrain from manifesting the kind of historical ignorance which imagines that people who lived before our enlightened, modern age were, in general, never critically minded or were readily fooled (or more easily than we would be) into accepting tales of miracles. After all, what is the source of the expression occasionally still used in our day "he's just a doubting Thomas"? Remember Thomas, called Didymus (the "Twin"), from the gospel of John's account of Christ's resurrection (John 20:24-29)? Down through subsequent history he has come to be called "Doubting Thomas" just because of his skeptical mindset regarding one of the greatest miracles in the Bible. Thomas would not readily accept the testimony of the other apostles that they had seen the resurrected Savior.

And he was not alone in that spirit of disbelief. Even those who personally encountered Christ after He rose from the dead were not excitedly awaiting or jumping with eagerness at the opportunity to believe that a wonder had taken place. Two disciples on the Road to Emmaus (Luke 24:13-31) as well as Mary Magdalene (John 20:1, 11-16) were so disinclined to believe such a miracle that they did not even recognize Jesus when they saw him. (Gestalt psychology helps us understand that kind of experience, which all of us have had when "seeing" somebody we know, but not recognizing him "out of normal context" or in an unexpected setting.) Matthew relates that even in the presence of the resurrected Lord and knowing who He was supposed to be, "some doubted" (Matt. 28:17).

When the gospel of the resurrected Savior was taken out into the ancient world, there was then - even as now - a general antagonism to the credibility of such claims. Paul proclaimed the resurrection of Christ before the Council of Areopagus in Athens, but the Greek poet Aeschylus many years before had related, in the story of the very founding of the Areopagus, that it was there declared that once a man has died "there is no resurrection." The ancient world knew its share of skepticism and denunciation of miracles. Luke writes that when Paul's address to the Areopagus brought him to the claim about Christ's resurrection, his audience could hardly be characterized by general gullibility and a predisposed willingness to affirm the miracle! Instead: "now when they heard of the resurrection of the dead, some mocked," and others more politely put Paul off to another time (Acts 17:32). Ridicule of miracles did not begin in the modern world of enlightened science.

Just like our own culture today, the ancient world was an intellectually mixed-bag. Like us, it had its share of superstitious and mystically minded people; as we do, it had people whose thinking was ignorant, misinformed, lazy, stupid, illogical and silly. But also like our own age, the ancient world had plenty of people who were skeptical and cynical. (Indeed, those were even the names for two prominent schools of ancient Greek philosophy in the period of the New Testament!) Plenty of people in the ancient world were critically minded about reports of natural wonders and magical powers. Many not only doubted claims to miracles and found them incredible, but even precluded the very possibility that such things could occur.


The Truth Claims Of Christianity

This was so much the case that you will notice the apostle Peter felt it necessary to make this declaration in his second general epistle: "For we did not follow cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty" (2 Peter 1:16). Peter knew that it would be easy for people to "write off" the claims of Christians as just so much more idle chatter and story-telling; he knew that people in his own generation had dismissed the church's proclamation about Jesus because they would not believe such claims regarding miracles. Far from being stupid and gullible, Peter's contemporaries had to be assured that apostolic accounts of Jesus were not cunningly devised fables, but the eyewitness truth.

It was important for the Christian testimony in the midst of an unbelieving culture that followers of Jesus have a reputation for not "giving heed to fables" (1 Tim. 1:4) or entertaining "old wives' tales" (1 Tim. 4:7) - that is, fictitious accounts which are the very opposite of "the truth" of Christianity (2 Tim. 4:4). The hostile world of unregenerate men would only too gladly dismiss the claims of the gospel narrative as being of the same mythical nature - fabulous, unreliable, exaggerated.

The point here, very simply, is that contemporary critics of the Christian faith who automatically dismiss and ridicule the miracle-claims of the Bible because of the alleged widespread ignorance and gullibility of the ancient world only bring shame to themselves for their own ignorant prejudices and unwarranted generalizations. Like today, defenders of the faith in the ancient world encountered significant opposition and negativity about the alleged occurrence of miracles - hostility ranging from sophisticated philosophical repudiations to gut-level mockery. If people living in those days came to believe that Jesus was born of a virgin, walked on water, healed the sick and was raised from the dead, it was not because they categorically were weak-minded and ignorant fools, ready to believe any and every fable that came their way. (SOURCE)

**********

Getting back into TPYAOT we see a major difference. The first outsider test was phrased like this:

1) Don't assume belief.

2) Don't assume unbelief.

The new outsider test can be phrased like this"

1') Don't assume belief.

2') Assume skepticism.

We can see this in Loftus's prescription:


"The presumption of The Outsider Test would be that since there are so very many religions, and with so many people believing in a particular religion because of “when and where they were born,” that when examining any religious belief, skepticism would be warranted, since the odds are good that the one you are investigating is wrong."



This is nothing like the first outsider test. So, why even waste the time writing the first test? Why not be honest and admit that Loftus thinks we should start off by assuming that Christianity is false? Well, it's because it is blatantly prejudicial. Loftus tells believers that they cannot begin by assuming that their position is correct, but Loftus can begin by assuming that his is correct. He says that I cannot appeal to my ultimate authority (the Bible) to prove things but he gets to appeal to his (unaided human reason) to prove things. Why does Loftus get to take his autonomy for granted? Therefore we see that not only is the original outsider test impossible, but TPYAOT is a sham. It is just a veiled form of prejudice. It asks that we assume that the Bible is not the ultimate authority and hopes that we conclude that the Bible is not the ultimate authority. It's a "healthy skepticism" given to everything else, other than the view that we should be skeptical of everything else. That is, it refuses to come clean down to its own underwear, while at the same time asking that everyone else run around butt-naked!

Speaking of the original outsider test Loftus says that Christians should readily accept it. He writes, "So what's the problem here? Why aren't Christians posting by the droves and saying, 'Fine, I have no problem with The Outsider Test?'” Now, he says this before he tells us that the outsider test would be impossible, as well as before he offers TPYAOT. Loftus expects us to "have no problem" with a test that is impossible to administer. As I showed above, Loftus does not even follow his own original outsider test. So, he expects Christians to "have no problem" with a test that he is not even willing to live up to its own standards! This is pure hypocrisy and prejudice.

Now, if Loftus wants us to "have no problem" with TPYAOT then I maintain that he's off his rocker. As you recall, TPYAOT asks that you assume skepticism and assume your belief is false. Now, I'm a committed Christian. I think I have very good reason for believing Christianity is the case. On top of that, I think that to be skeptical of my position is to be skeptical of the very pre-conditions of reasoning and knowledge itself. I think atheism is absurd. On top of that, I believe that it is sinful for me to dishonor my Lord and Savior in the way Loftus requests. So, upon analysis, Loftus is asking me to go against my conscious, reason, common sense, beliefs, and my Lord and Savior who tells us, "He who is not with me is against me." So, Loftus asks committed Christians to be against Christ! And then he proposes that if you did this you might see that Christianity is false. But would a Christian do this? Basically Loftus assumes that there can be no good reason to believe and so, based on that, he thinks it should be no problem for us to adopt his outsider test. But what reason is there for someone who thinks he has all the reason in the world to believe, and unbelief is foolish, to drop what he considers most reasonable and adopt skepticism? Loftus would need to make a more compelling case than he has. To me it's like Loftus telling me to drop who I consider the most beautiful woman in the world (my fiancé) for someone who looks like Bo Diddley! He'd be off his rocker!


III. Loftus and the Rational/Irrational Dialectic.

More of the hypocrisy of Loftus (and his test) can be seen in his demand that Christians submit their views to the "test of reason." Before I show the dialectic allow me to make some comments on his vague notion he calls "the test of reason."

Now, I had asked Loftus to define 'reason' on many occasions, he never responded back to me. I told him that, for all I know, 'reason' may be, to him, when a pink fairy whispers sweet nothings into his ear, how would I know otherwise? Loftus never responded but said, "I see what you're getting at." Well, on this view I could not meet his demands for I do not think that is reasonable, let alone a definition of 'reason.' Maybe Loftus thinks that some form of empiricism is what 'reason' is? That is, I would need to empirically verify the existence of an immaterial being for it to be 'reasonable.' Well, this view has been refuted (e.g.,). What, precisely, is "the test of reason?" Until Loftus tells us what it is, how can I take his test?

Loftus seems to suggest that I must be able to give reasons for all of my beliefs. That is, I cannot hold any of my beliefs as basic, or at the presuppositional level. If we can, then why do they need to be submitted to a "test?" If we can, then presuppositions are what determine what counts as proof, evidence, and reasonableness. If we cannot, then can Loftus avoid an infinite regress? Does he have reasons for his belief that all beliefs need reasons? Then, can he give a reason for this reason, ad infinitum.

Lastly, the rational/irrational dialectic. Notice how Loftus expects Christians to act "reasonable" and "test" their beliefs by "reason." Christians are not allowed to be arbitrary, or believe things arbitrarily. Christians must suspend belief about miracles recorded in the Bible because they cast a critical eye on reports of the miraculous today. So we can see that Loftus expects us to be strictly rational. The demands on the Christian are tough. Loftus will not allow us to get away with believing things willy-nilly.

But when it comes to pressing Loftus's beliefs, the story is different. When pressed to justify his beliefs he tells us things like this:

  • "...logic and reason may have no ultimate foundation, much like morals do not have an ultimate foundation."
  • "Maybe reason has merely shown itself trustworthy by pragmatic verification based in the anthropic principle evidenced in the universe--it just works."
  • "... it may be that reason doesn't work as well as the presuppositionalist proclaims."
  • "If this universe took place by chance, then the fact that reason cannot figure it all out is exactly what we would expect. We would not be able to ultimately justify our use of reason..."
  • ..."reason is impotent to help decide between ultimacies..."
  • "I just prefer to accept as a brute fact the existence of this universe. It came without a cause, and it has no purpose."



Therefore we see two-mindsets at work within the one man, John Loftus. He has no problem being strictly rational when it comes to arguing with the Christian, but he, at the same time, has no problem capitulating to irrationality when his views are pressed. For us, there is to be "no more quoting the Bible to defend how Jesus' death on the cross saves us from sins. The Christian must now try to rationally explain it." But for him, he does not need to rationally explain his views but can just say, "reason and order are here, and that's just the way it is, it's a brute fact, I don't need to ultimately give an account for logic, morality, origins, and reason.... I just believe..." But what happens if the Christian tries to pull this? We are told that we have "blind faith." We are told that we can have our faith, but let's not try to pretend it can be justified, or is rational. We are even told that we need to give up our faith if we cannot pass "the test of reason." Is saying, "That’s just the way it is!" passing "the test of faith? If so, then Christianity is true, and that's just the way it is. If not, then Loftus must give up his worldview. Either way, Christianity: 1, John Loftus: 0.


IV. Christians do And do Not Need to Take The Outsider Test.

We can see that Debunking Christianity asks Christians to take the outsider test, saying that we should have "no problem" taking it, and Debunking Christianity says that if we are to be Christians, and from our perspective, they understand why we should not take it. Team member ex-Believer writes,

"...I said that contradictory statements about motion can both be true given certain spatio-temporal frameworks. I can both say that my Guiness [sic] is moving and that my Guiness [sic] is not moving understanding that one statement belongs to one spatio-temporal framework and the other belongs to another one. I imagined that no one would really disagree with this, that it is easy to see the truth of a statement from a particular framework."


The above was an example how it can both be true that we have to, and do not have to, take the outsider test. From "the Christian perspective" we do not, indeed should not, take this test. From "the atheist perspective" we should take the test. Now, the outsider test was originally set up as being something objective, but now it appears that it only has force within an atheist view of things. Ex-believer writes,

"...from our point of view, it is certainly suspicious that world religions dominate geographically and that it is not unreasonable for us to conclude that religions are products of culture and geography..."


But from our point of view it is not. It is not odd, given what I believe about human nature that people tend to want to be around other people who think and act like they do. So, when you have the languages confused at Babel, I assume that people wanted to hang around other people who spoke the same. When tribes with different religions migrated to certain regions well, other people who held similar beliefs tended to want to be around them. Furthermore, God is pleased to save through the preaching of the word. Well, the word was translated into western languages first. But as we make new translations for, say, China, we can see the emergence of believers there. We believe that God uses means and secondary causes to save. This involves placing people in positions were the Word can be heard more easily.

So, only by looking at the world with atheistic eyes does the outsider test have any force. So then, upon analysis, the atheist preference is to say, "Pretend that the God of the Bible isn't real, and that History is not going about as He has planned, and that evolutionary naturalism must be assumed - so we should look for natural causes of things, and then you can see how the outsider test makes sense to us." Sure! With that kind of guiding dogma who wouldn't like the outsider test, and who wouldn't think things "suspicious?"

Thus, all the outsider test boils down to saying is that if you look at the world with atheist eyes then you'll see things atheistically, and if you look at the world with Christian eyes, then you'll see things Christainly. Therefore the outsider test only works to convince if you're an atheist. Therefore, upon analysis, by asking us to take the outsider test Loftus -n- crew are just telling us to become atheists and then we'll see that atheism is more warranted!


V. The Outsider Test and Relativism.

We read the claim by ex-Believer above that,

"...from [the atheist] point of view, it is certainly suspicious that world religions dominate geographically and that it is not unreasonable for us to conclude that religions are products of culture and geography..."


and

"...from the perspective of the Christian, the Outsider Test is an unacceptable act of unfaithfulness to their god."


But what inquiring minds want to know is, whose view is true? Whose view corresponds to reality? From "my perspective" Quinine relieves malaria. From Mukinani's perspective, dancing to the jaguar god and having the witch doctor sprinkle chicken blood on him relieves "the bad body fire" (malaria). Well, who is right? Even though we can say that both views are true, in the sense that both people believe them to be true, we cannot say that, objectively, both views are true. Ex-believer's claims about contradictory statements both being true is really misleading. They are not contradictions in the "same sense and the same relationship." So, what we want to know is, is it objectively the case religion is merely the product of cultural invention, evolving as cultures evolve, or is it revealed from a transcendent God? To say that both are true in the same sense and relationship is relativism. Bottom line, it does not matter if the outsider test is simply a good one from an atheist’s perspective. For all I know, chocolate covered
cow dumplings are good from an atheist's perspective!


VI. The Outsider Test And The Genetic Fallacy.

We must note that the outsider test is supposed to be a test which determines if a religion is true. That is, to determine if the world is really the way the, say, Christian says it is.

Loftus writes,

"The presumption of The Outsider Test would be that since there are so very many religions, and with so many people believing in a particular religion because of “when and where they were born,” that when examining any religious belief, skepticism would be warranted, since the odds are good that the one you are investigating is wrong." (emphasis mine)


And Ex-Believer writes,

"But can the Christians, here, not also admit that, from our point of view, it is certainly suspicious that world religions dominate geographically and that it is not unreasonable for us to conclude that religions are products of culture and geography, not products of "truth" and "falsehood"?" (emphasis mine)


The above is subject to serious refutations. We can see that the outsider test argues from the fact that people believe different things to the conclusion that what they believe is false. More specifically, it argues that culture determines how and what people believe to the conclusion that the referent of the belief is false. Thus the outsider test seeks to undermine the views of Christians based on what shaped those views.

This is an example of the Genetic Fallacy:

**********

"The Genetic Fallacy is the most general fallacy of irrelevancy involving the origins or history of an idea. It is fallacious to either endorse or condemn an idea based on its past—rather than on its present—merits or demerits, unless its past in some way affects its present value. For instance, the origin of evidence can be quite relevant to its evaluation, especially in historical investigations. The origin of testimony—whether first hand, hearsay, or rumor—carries weight in evaluating it.

In contrast, the value of many scientific ideas can be objectively evaluated by established techniques, so that the origin or history of the idea is irrelevant to its value. For example, the chemist Kekulé claimed to have discovered the ring structure of the benzene molecule during a dream of a snake biting its own tail. While this fact is psychologically interesting, it is neither evidence for nor against the hypothesis that benzene has a ring structure, which had to be tested for correctness.

So, the Genetic Fallacy is committed whenever an idea is evaluated based upon irrelevant history. To offer Kekulé's dream as evidence either for or against the benzene ring hypothesis would be to commit the Genetic Fallacy."

**********

We see that Ex-believer makes use of interesting graphs in his post. But, one could make the same sort of graph separating people who believe that reality is real -vs- people who believe it is an illusion. So, since Ex-believer grew up in the west, is his belief that there is an objective reality just the product of culture and not truth? I mean, that's where it has its origins, therefore we shouldn't believe it. Or, take math. I learned 1+1=2 from parents, teachers, and society. Does this have any bearing on its truth? Does it follow that since its origins are from culture that the belief itself is false, or probably false? No.

Now, the atheist might retort, "But the majority of the world believes that!" If so, then not only is this an argumentum ad populum but it puts the atheist in a bind. That is, the majority of the world believes in a god!

Moreover, this proves that just because a culture believes something, does not make it wrong.


VII. The Outsider Test And The Nail in The Coffin.

If it is true that culture and external factors determine what we believe, and not truth, then the belief that culture and external factors determine what we believe is not the product of "truth or falsehood." So, the atheist's belief, from his perspective, is the "product of culture and geography, not products of 'truth' and falsehood.'" This is not to say that the belief is false, but to say that the atheist has no reason to think it is true. It may be true, but there is no rational reason for supposing it is true. Therefore, if the mere fact that culture determines belief is enough to get me to give up my belief, then the atheist must give up the belief that culture determines belief, since it was determined by culture! Put differently, he must drop the outsider test.

Now, some possible objections are:

i. "No, only religious beliefs are determined by culture."

This is false. Even Loftus writes,

"There are so very many things we believe because of when and where we were born that an argument is made by moral relativists based on it, which is known to ethicists as the "Dependency Thesis (DT)"


It would be totally ad hoc for a proponent of the outsider test to use this objection. It would be nothing but sheer prejudice.

ii. All beliefs except the belief that all beliefs are products culture, not truth or falsehood, are the products of culture.

This would have to be argued for. As it stands it looks like an attempt to save a defeated thesis. And, if we can transcend culture on this point, then why not on others? Because that doesn't go the way the atheist wants to go? Furthermore, many beliefs such as beliefs on logic, math, other minds, right and wrong, etc., would not be the product of truth but of culture. This is too high a price to pay. But if the atheist wishes to pay it to keep his atheism, then so be it. So much the worse for atheism, then. Indeed, if logic is not the product of truth how could the proponent defend this out?


VIII. Conclusion.

Despite the other considerations given against this test, we have seen that the outsider test is self-refuting, as it is not "the product" of truth but of culture.. If the atheist thinks he can transcend culture, then why can't we? If the majority of our beliefs are "products of culture," and not of "truth," then the atheist must give up many paradigms of rationality. Therefore I see no way around the above objections and I submit that Loftus -n- crew as been debunked, again.

Transcendental theism

I see that Dr. Reppert has drawn attention to a thread which I myself did not pay much attention to since I jumped into this debate at a later point. In the combox, Jeff Lowder says, among other things, the following:

“I'd like to emphasize that my current opinion of presuppositionalism as an idea is in no way related to my opinion of presuppositionalists as people. Yes, you're correct that both Sean and Steve are presuppositionalists. The fact that I think the "there are no atheists" idea is silly doesn't mean I don't respect Sean and Steve; on the contrary, I have great respect for them and I have always enjoyed and profited from reading what they have to say, which is why I link to their blogs. (By analogy, I wouldn't be surprised if Sean or Steve thought that atheism is silly and absurd. And if they did, I wouldn't personalize the issue and take it as a personal attack on me.)”

Since I’ve been classified as a presuppositionalist, and since the public debate is broadening as Triablogue is now interacting with other Christian bloggers like Dr. Reppert as well as non-Christian bloggers from the Secular Outpost and its affiliates, I should take the occasion to clarify my own commitments.

1.I’m a Calvinist because I’m a Biblicist, and I believe that Calvinism captures the teaching of Scripture.

Because I’m a Calvinist, Reformed theology prescribes the theological content of what I defend as an apologist, as well as proscribing certain apologetic options at variance with Reformed theology.

2.I differ with Van Til in the following respects:

i) I don’t agree with him on the incomprehensibility of God. I don’t share his commitment to a quasi-Kantian dialectical epistemology.

ii) I’m not as hostile to natural theology as Van Til was. But it’s hard to generalize. For it all depends on what sort of epistemology is informing your natural theology.

Since I believe in the unity of truth, I don’t believe that there’s any necessary starting-point or necessary order in doing apologetics.

iii) By the same token, I don’t have any principled objection to the traditional theistic proofs, or contemporary versions thereof.

iv) And by the same token, I don’t regard transcendental reasoning as the only proper method of argumentation.

3.I differ from “traditional” apologetics in the following respects:

i) I regard faith as a mode of knowledge, and not defeasible opinion. Hence, I don’t regard the Christian faith as some sort of falsifiable hypothesis.

On a personal note, I’ve been a Christian for 30 years. In all that time I’ve never doubted the Bible.

ii) By the same token, I don’t regard unbelief as innocent.

iii) I don’t object to common ground. However, we must be prepared to challenge evasive or arbitrary rules of evidence.

Our methodology should be adapted to the object of knowledge. The subject-matter dictates the method, not vice versa.

iv) Since I believe in the unity of truth, I don’t believe that we can rightly compartmentalize the field of knowledge into sacred and profane domains, and then argue with the unbeliever on neutral ground.

v) As an indirect realist, I don’t have much use for scientific arguments one way or the other.

vi) By the same token, I’m much more sceptical about the scope of sense knowledge than the average Christian apologist.

a) To the degree that I regard the senses as a source of knowledge, I view sensory information as a carrier-wave for abstract propositions.

b) I regard the phenomenal world as a divine cryptogram. Hence, if I were mounting a teleological argument, I’d argue for God as the cosmic cryptographer.

vii) Divine revelation is central to my epistemology. For me, there is no distinction between religious epistemology and general epistemology. Revelation is the savior of sense knowledge.

Turning to Jeff’s statements:

1.Jeff is an exceptionally careful and cautious writer. He is never one to go out on a limb with rash, ill-considered, ill-informed pronouncements.

2.I do not regard infidelity, whether in the form of atheism or idolatry, as silly. There are, of course, a number of silly unbelievers with silly arguments.

But, by that same token, there are a number of silly believers with silly arguments.

To me, infidelity is like a bombed out cathedral. It’s a magnificent reminder and tragic ruin of what man was meant to be.

The unbeliever is an arsonist who sets his own house on fire.

3.I do regard atheism as monumentally absurd. At the same time, I understand how an unbeliever might regard the Bible as absurd.

It all depends on your personal experience and frame of reference. A sophisticated and self-conscious unbeliever such as W. V. Quine will embark on a radically reductive program to justify his unbelief. In that respect, an unbeliever is never more absurd than at his most astute.

Tuesday, February 21, 2006

Inspiration & Incarnation-1

This is the first installment of a brief review I plan to write on Peter Enns’ Inspiration & Incarnation, which is a plea for a fairly liberal view of Scripture. For now I’ll reproduce a question I sent to Richard Hess and John Currid, along with their replies:

Peter Enns has made the following statement:

"The Hebrew language we know from the OT did not exist in the 2nd millennium...First, the Semitic alphabet, which formed the basis for not only Hebrew but also other Semitic languages...did not come on the scene until about 1700 BC and then only in a very rudimentary fashion, and it did not catch on right away...this is far from saying that the proper conditions existed for the production of a sustained literary product like Genesis, written in Hebrew by a wandering and enslaved people in the middle portion of the 2nd millennium.

Second, we have no extrabiblical evidence for the existence of Hebrew before the 1st millennium BC...Hence, to insist that someone living in the middle of the 2nd millennium BC would have communicated the stories of Genesis in a language that was identical to the Hebrew known to us from the OT is simply an assertion...but available evidence leads to the conclusion that they were not recorded in the present form until sometime in the 1st millennium," Inspiration & Incarnation (Baker 2005), 50-52.

Since ANE languages are your forte, I wondered what you make of his claims.

*************************************

Dear Steve:

In the main, I would certainly support Peter's statements. I might date the invention of the alphabet a century or two earlier and I might question whether or not one could produced a "sustained literary product like Genesis" shortly after an alphabet was invented (I see no logical reason why one could not, even if they were "wandering and enslaved"), but it is true that there is little in the way of written Hebrew before 1000 B.C. and that the language that Genesis and most of the Bible was written in reflects the period of the Monarchy, more likely later than earlier (i.e., 8th and 7th centuries). Moses and others used a language and script that was no doubt a precursor of Hebrew, and for which we have clear epigraphical evidence. Whatever was written then was apparently updated in the later Monarchy, except perhaps poetry such as Exodus 15 and Judges 5, which preserve earlier (and difficult) forms not known in later Hebrew.

I hope that this helps.

Best wishes,
Rick Hess

**************************************

Steve:

I have not read the Enns’ book, although I plan to in the next few weeks. In regard to the statement you gave, however, I would say, first of all, that it is an argument from silence – which of course is dangerous. Ron Tappy at Tel Zayit just recently found a Hebrew inscription from the 10th century B.C. – that is way earlier than a lot of our more moderate friends would have believed. They also thought that there was no David: the Tel Dan inscription from the 9th century B.C. mentions him by name (contra. all the gymnastics by the minimalists). Also, one needs to be reminded that there were indeed northwest semitic languages working quite fully and wonderfully in the 2nd mill. B.C. – I think, in particular, of Ugaritic; all inscriptions there are from 15-13th centuries B.C. It is a fully developed language at this time; and it is very similar to Hebrew. Thus, on the surface of things, I believe Enns is wrong-headed and headed wrongly. JC

My heart belongs to daddy

“Yes, my heart belongs to Daddy,
So I simply couldn't be bad!
Yes I'm gonna marry daddy,
Da, Da, Da, Da, Da, Da, Da, Da, DAAAAD!”

********************************************

The man-child has responded to my recent piece:

“I recently I saw a fellow on the internet argue that what makes Protestantism “mature” is its willingness to ignore and set aside the wisdom of the Church Fathers.”

http://www.communiosanctorum.com/?p=156

That, of course, is not what I said. I merely made the point that grown men should starting act like…well…like grown men.

“ Wow. If that doesn’t make you sit up and take notice, what will? For schismatic Evangelicals, the ultimate arbiter of truth is the wisdom and conscience of the autonomous self. “

i) And for schismatic Anglo-Catholics like the man-child, the ultimate arbiter of truth is the wisdom and conscience of their bishop.

ii) Moreover, schismatic Anglo-Catholics like the man-child are very choosey about which bishops they submit to. Not, for example, the Archbishop of Canterbury, or the Presiding Bishop of the ECUSA.

The man-child is a schismatic twice over. The only way in which the Anglican communion could be in communion with Rome is if it could trace it’s orders by unbroken succession back through Augustine of Canterbury.

But Leo XIII declared Anglican orders null in void, so Canterbury cannot be in communion with Rome, while the man-child’s splinter-group is not even in communion with Canterbury.

iii) Unlike the man-child, I don’t regard schism as intrinsically evil. Schism is evil when Christians form a breakaway sect without due cause. But there are times when separation is a moral mandate.

By contrast, the man-child regards schism as a sin even though he himself is a schismatic.

I reject his standard, whereas he stands self-condemned by his own standard.

iv) We also need to draw some elementary distinctions about “autonomy.” As John Frame has put it:

“The self is the ‘proximate,’ but not the ‘ultimate’ starting point…the self makes its decisions both in thought and practical life: every judgment we made, we make because we, ourselves, think it is right. But this fact does not entail that the self is its own ultimate criterion of truth. We are regularly faced with the decision as to whether we should trust our own unaided judgment, or rely on someone else.

Therefore, there are two questions to be resolved: (1) the metaphysical (actually tautological!) question of whether all decisions are decisions of the self, and (2) the epistemological-ethical question of what standard the self ought to use in coming to its decisions,” Apologetics to the Glory of God (P&R 1994), 224-25.

Or, as Greg Bahnsen has put it more succinctly,

“In the process of knowing anything, man begins with his own experience and questions—the ‘immediate’ starting point. However, that which man knows metaphysically begins with God (who reinterprets, creates, and governs everything man could know), and God’s mind is epistemologically the standard of truth—thus being the ‘ultimate’ starting point,” Van Til’s Apologetic (P&R 1998), 100, n33.

A Protestant relies, not on his own unaided judgment, but upon the judgment of Scripture. He also consults commentators and theologians.

Ultimately, he, and he alone, must decide where the truth lies, but in that respect he’s in the same boat as the Catholic, Anglo-Catholic, and Orthodox.

“There is no higher bar of authority.”

As I’ve just explain, there is, indeed, a higher bar of authority. But the church fathers don’t set the bar. They are men of like passions. They have no paternal authority over us. As grown men, we treat them as our peers, not as our superiors. We give them a respectful hearing, just as we would solicit the advice of a trusted friend.

“To think otherwise is to be like a grown man who continues to act like a child, looking to his father for direction, and submitting to his authority. Of course, such a mindset is entirely foreign to the New Testament and Catholic Christianity.”

i) To the contrary, study how the prophets and the apostles and Jesus Christ himself so often bypass the religious establishment and direct their audience to the immediate word and authority of Scripture.

ii) I agree with the man-child that my mindset is entirely foreign to “Catholic Christianity.”

That’s because, in the piece to which he refers, I was opposing that very position. By appealing to “Catholic Christianity,” the man-child merely begs the question in his favor. He’s incapable of thinking outside of his spray-painted box.

“ Anyone who has read even a small sample of the Reformers’ polemics will recognize that it is foreign to them as well. (Calvin and the like constantly appeal to the testimony of the Church Fathers in support of their teachings.)”

i) Yes, I’m opposed to any argument from merely human authority. That’s precisely the point.

As for Calvin, I’d say two additional things:

a) Since his Catholic opponents appeal to tradition, he opposes them on their own ground by appealing to tradition as well.

b) Calvin doesn’t merely cite patristic opinion. Calvin is primarily interested in the quality of the argumentation.

“Rather, it expresses the spirit of the Radical Reformation.”

i) Once again, all the man-child does is to assert his ecclesiastical prejudice.

ii) It’s worth noting, in this connection, that John Murray, a staunch Scottish Presbyterian, wrote a very respectful review of a Mennonite theologian. Cf. Collected Writings of John Murray, 4:292-296.

Murray naturally took the occasion to express his areas of disagreement, but there was nothing of this wholesale chauvinism.

iii) It’s quite true that the magisterial wing of the Reformation was very hostile to Anabaptism.

Indeed, in the grand tradition of “Catholic Christianity,” Anabaptists were massacred for their faith. Does Owen wax nostalgic for that aspect of Catholic Christianity? After all, to go against Catholic tradition would exalt his autonomous conscience to the ultimate arbiter of truth, right? So let’s go back to burning and drowning Anabaptists and their Baptist progeny.

“ It’s simply the way that heretics always express their right to dissent from orthodox teaching.”

No, it’s simply the way that schismatic Anglo-Catholics always express their right to dissent from primatial authority of Scripture.

“Notice what Paul told Timothy (the bishop of Ephesus) in 1 Timothy 6:3: “’If anyone teaches differently and does not agree with the sound words of our Lord Jesus Christ and with the doctrine that is consistent with true piety, he is puffed up with conceit and understands nothing.’”

Notice the patent anachronism, as if a “bishop” in the NT sense of the word were the same thing as the monarchical episcopate.

“This is an important statement. How do we determine whether or not a person’s doctrine is ‘consistent with true piety’?”

Good question. Here’s another question:

How do we determine whether or not a bishop’s doctrine is “consistent with true piety”?

And how do we determine whether a church father’s doctrine is “consistent with true piety”?

“How do we determine whether we are dealing with a sound teacher, or a schismatic heretic?”

A schismatic like Paul Owen, perchance?

“The Evangelical answer is: ‘Read your Bible, and see if what is being taught agrees with your interpretation of Scripture.’”

No, the Evangelical answer is: Read your Bible, as well as the best commentators and theologians. Give every side a fair hearing. Then judge for yourself which side has the better of the argument.

“But that is not the New Testament answer. Who are these words addressed to? They are addressed to Timothy, the bishop of Ephesus.”

Timothy was not the “bishop” of Ephesus. Once more, the man-child is using a loaded word—a word freighted with anachronistic overtones, and tacitly mapping all those Catholic connotations back to a time and place wherein they were nonexistent.

Timothy was an itinerate pastor, not a Diocesan Bishop.

BTW, I’m not the one with a hang-up over fine points of polity. I’m not opposed to episcopacy, per se.

Polity is, in the nature of the case, a means to an end, and not an end in itself. Which mode of administration we would favor is a purely pragmatic question, and the answer will vary according to the immediate circumstances.

“And what was his responsibility as a bishop of the church? It was “to charge certain persons not to teach differently” (1 Tim. 1:3). Differently than what? Differently than “the words of the faith and the good doctrine you have followed” (4:6). Notice that he speaks here, not simply of accordance with the Bible, but of accordance with “the words of the faith.” The “faith” is clearly a traditional way of understanding the teaching of Scripture which has been passed on to Timothy. It is a body of truth, an ecclesial testimony and collective witness which is passed on through the mechanisms of the Church, from the apostles to bishops like Timothy, and from Timothy to other bishops and presbyters: “What you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also” (2 Tim. 2:2).”

Observe the man-child’s inability to distinguish between then and now. Word-of-mouth is fine when it comes straight from the lips of an Apostle. But that is not the epistemic situation in which we find ourselves to day, or even if we were living in the subapostolic era.

What the man-child has done is to rip this passage out of its historical setting and overextend it far beyond its concrete truth-conditions.

“If you want to know whether what a person is teaching is heretical or not, you must not simply open up your Bible and ask the Holy Ghost to show you the way.”

This is a straw-man argument.

“You must inquire of those to whom “the words of the faith” have been entrusted–namely the bishops of the Church.”

Which bishops of which church?

“This is why Paul says that the Church–not the Bible by itself, and not the wisdom of the individual Christian who thinks he is “mature”–is “the pillar and support of the truth” (1 Tim. 3:15).”

Whose church?

“The Church is the guardian of Scripture (Rom. 3:2).”

Assuming that we equate the Jewish establishment with the church, then, by the man-child’s criterion, the Christians were schismatical heretics. They were excommunicated by Pope Caiaphas for following a Messianic pretender.

"The Reformers saw themselves as restoring the historic witness of the Church, as it was preserved in her collective memory in the early Creeds and Fathers, which had been obscured through the introduction of novelties by a Papal hierarchy which had lost its own sense of accountability to the “words of the faith.'”

And just what do you suppose John Knox or John Calvin would make of Paul Owen's Anglo-Catholicism?

I never sang for my father

Catholicism and atheism are two sides of the same coin. Both represent a state of arrested adolescence. Both suffer from a father-fixation.

As Vern Poythress has observed:

“For very young children, the children’s response to their parents is the primary avenue for expressing their relation to God. Parents represent God to their children, by virtue of their authority, their responsibilities, and their role as a channel for God’s blessings. Children first learn what God is like primarily through their parents’ love and discipline. The Fatherhood of God is represented through a good human father. God’s forgiveness of sins is represented primarily through the parents’ forgiveness and patience towards their children.”

http://www.frame-poythress.org/poythress_articles/1997Linking.htm

Hence, it is natural for young sons to deify their fathers. For, in the economy of God, our fleshly fathers are intended to be godlike figures.

But, by the same token, our fleshly fathers are, in this respect, placeholders. This is a temporary role which they are meant to relinquish.

There comes a point in adolescence when young men are supposed to transfer that reverence from their fleshly fathers to God the Father.

We continue to love and honor our fleshly fathers, but we no longer hold them to that God-like ideal.

In Scripture, this transition is typically demarcated by marriage, whereby a son is emancipated from paternal authority in order to become a husband and father and thereby form his own authority-structure (Gen 2:24).

In Catholicism and atheism alike, that transition is never made. In Catholicism, this godlike paternal reverence is transferred, not to God, but to the church.

Herein lies the elemental appeal of Catholicism. For it hinges on a natural half-truth. Many vices are natural virtues gone awry.

In Catholicism, paternal reverence is transferred from our natural father to the “Holy Father” (the Pope), the local bishop, and the priest, who, not coincidentally, goes by the title of “Father.”

Traditionally, the boundaries of Catholic dogmas were delimited by the unanimous consent of the Church Fathers.

And you still have Catholics who attack Evangelicalism because we refuse to defer to the Church Fathers.

This attitude is exactly like the grown-man who continues, quite literally, to worship the ground his father walks on.

Dad can do no wrong. Whatever Dad believes, his boy believes. If Dad’s a Democrat, his son’s a Democrat. If Dad’s Republican, he son’s Republican. If Dad’s Catholic, his son’s Catholic. If Dad’s a Mormon, his son’s a Mormon.

For a man with this mindset, any deviation from the paternal path is nothing short of treason.

Here we have a rather obvious case of arrested development. Physically, the son is now a man, but emotionally he remains a boy.

For a normal man, it is possible to respect your father’s opinions, but form opinions of your own. To disagree with him is not a subsersive activity.

And, psychologically speaking, this lack of maturation is replicated in Catholicism.

Paul Owen, the man-child, supplies a classic example. Owen has gone from one paternalistic religion (Mormonism) to another paternalistic religion (Anglo-Catholicism).

Put another way, Owen has never left his father’s house. He’s only changed bedrooms.

Just consider his Mariolatry. He’s defended the perpetual virginity of Mary. And he has chided Evangelicals for their failure to defer to the Church Fathers and the Protestant Reformers on this point.

But, what could be more juvenile? Just ask yourself this question: How is Calvin in any position to know if Mary was a virgin all her life? How do you know that any woman is a virgin? Can you tell just by looking at her? Is “virginity” stamped on her forehead?

There would only be two ways of knowing if Mary was a virgin all her life—either by revelation or else by performing a medical examination.

Did Calvin ever perform a medical examination on Mary? I don’t think so. Did Paul Owen ever perform a medical examination on Mary? Not that I’m aware of.

Did Calvin lay claim to private revelation? No.

BTW, let’s be clear on just what it is Catholicism that asserts. It is not merely that Joseph and Mary never consummated their marriage.

Rather, the Catholic dogma has it that Mary was a virgin “ante partum, in partu, and post partum.”

So, when Jesus was born, he did not open his mother’s womb or rupture her hymen. He did not pass through the birth canal.

It was, instead, like something out of Star Trek. Scottie beamed Jesus out of his mother’s womb, transporter style.

Notice how this evinces the deep-seated hatred of Roman Catholicism for womanhood, and motherhood. Heaven forbid that Jesus should be contaminated by direct contact with his mother’s reproductive system. No, only a Gnostic, Docetic birth would preserve his purity.

If Catholicism represents one extreme, atheism represents the other. The atheist is the lifelong teenage rebel.

Whatever the old man believes, he believes the opposite. Whatever the old man does, he does the opposite.

He continues to live in his father’s shadow by the very way he tries to escape it. For his father remains the frame of reference.

We all know the type. I have a cousin like that. He could never forgive his father because his old man was a bit overbearing, a bit of a control-freak when my cousin was growing up.

My cousin is now in his fifties. He life has been an unmitigated failure.

You see, at one level he’s still attempting to please his old man—a man who’s been dead for 25 years.

If we never outgrow our godlike reverence for our fleshly fathers, then, sooner or later, Dad will disappoint us. And then the great disillusionment will set it. The sense of betrayal.

Dad is only human. What is more, dad is a sinner. A father cannot forever live up to such utterly inhuman expectations. He was never meant to. We do him as well as ourselves a big favor by relieving him of this onerous responsibility at the nearest opportunity.

One needs to distinguish between the man and the role. God has assigned a certain role for fathers to play. They are, in a sense, understudies for God. Some fathers play the part better than others.

But an actor is just an actor. The only individual who was ever typecast to play the part of God was Jesus.

Like a Catholic, an atheist also transfers his father-fixation to other men and institutions.

Why is it that man like Ramsey Clark or Noam Chomsky is in the grip of self-loathing for the country of his birth? Why do they demonize the United States for common faults while excusing or even extolling far worse regimes?

Because the government has become their surrogate father-figure, which is, in turn, a numinous emblem. And any imperfection in God is unpardonable.

Those who begin by divinizing the creature can easily end by demonizing the creature. For the creature will inevitably dash our godlike expectations.

In Catholicism and atheism alike, the attitude is out of all discernable proportion to the object.

Evangelicalism is the only belief-system for grown-ups. We respect authority. But we situate authority where it belongs.

We submit to the authority of God’s word. Having left father and mother, we transfer our ultimate allegiance to God the Father, and his Son, and his Spirit.

Atheism exists for overgrown children. Catholicism exists for overgrown children. They are two nurseries with a common door. But if you want to be an adult, be a Protestant.

Do You Desire to be Told Your Faults?

Early in the 18th century, Samuel Wesley (brother of John Wesley) formed a religious society with regular small-group meetings. Called “Band Societies,” these single-sex groups were designed to facilitate mutual accountability. All who wished to join were required to answer the following questions as evidence of justification and an accompanying desire to grow in God:

Have you peace with God through our Lord Jesus Christ?

Do you desire to be told you faults?

Do you desire that each one of us should tell you, from time to time, whatsoever is in his heart concerning you?

Consider! Do you desire that we should tell you whatsoever we think, whatsoever we fear, whatsoever we hear, concerning you?

Do you desire that, in doing this, we should come as close as possible, that we should cut to the quick, and search your heart to the bottom?

Is it your desire and design to be on this, and all other occasions, entirely open, so as to speak everything that is in your heart without exception, without disguise, and without reserve?

After joining, group members could be asked the preceding questions “as often as occasion offers,” while the following questions were asked at every meeting:

What known sin have you committed since our last meeting?

What temptations have you met with?

How were you delivered?

What have you thought, said, or done, which you doubt whether it be sin or not?

(quoted in Why Small Groups? by C.J. Mahaney).

Serious about sanctification indeed.

Evan May.

Monday, February 20, 2006

Continuing Education

Seminaries are making continuing education easier for those who are unable to afford to attend. We heartily applaud this. Even for those with their graduate degrees, this enables us to take some classes that we didn't get the chance to take and even brush up on some of the classes we did take. This is particularly useful for those on the missions field where formal education for the elders of churches is difficult at best.

Today I received a link to Covenant Seminary.

For those who are interested, they are putting a number of their course offerings online.

Now, there have been issues, I understand, with Auburn Theology @ Covenant, but that doesn't necessarily mean that their course offerings are anathema. As always use your discernment in selecting any courses you take.

See here: Covenant and the NPP

Covenant Worldwide

Covenant Worldwide is a free educational resource for faculty, students, and self-learners around the world. It flows from Covenant Theological Seminary's grace-centered Gospel mission and exists to make high-quality, graduate-level theological education available to those who do not have the ability to attend seminary.

Covenant Worldwide:

Offers free downloads of Covenant Theological Seminary course materials.

Does not require registration.

Is not a degree granting or certificate-granting activity.

Does not provide access to Covenant Seminary faculty.

The courses posted on this Web site comprise Covenant Seminary's Master of Arts in Theological Studies degree. The course selection is designed to provide foundational knowledge of church history, theology, the Old Testament, the New Testament, and practical theology.

You may download the course materials at no charge and use them for non-commercial purposes. Lectures are in MP3 format, and study guides are available as PDFs. In addition to the course materials, a list of the textbooks used for each course is included. Also, as they become available, transcripts of the lectures for each course will be posted to the Web site. The lectures are currently available in English but are being transcribed to facilitate the translation of these materials into multiple languages.

From atheism to nihilism

HOW TO LIVE A NIHILISTIC LIFE
Quentin Smith

I do not believe my theory differs very much from that of many or most people. There is a sense that my life, actions and consequences of actions amount to nothing when I am considering the value of an infinite universe. Our emotional responses to acts or states of affairs we believe have positive or negative value occur when we are narrowly focused on “the here and now”, on the people we interact with or know about, ourselves, and the animals, plants and material things that surround us in our daily lives. In our daily lives, we believe actions are good or bad and that individuals have rights. These beliefs are false, but we know this only on the occasions when we engage in second order beliefs about our everyday beliefs and view our everyday beliefs from the perspective of infinity. Most of the time, we live in an illusion of meaningfulness and only some times, when we are philosophically reflective, are we aware of reality and the meaninglessness of our lives. It seems obvious that this has a genetic basis, due to Darwinian laws of evolution. In order to survive and reproduce, it must seem to us most of the time that our actions are not futile, that people have rights. The rare occasions in which we know the truth about life are genetically prevented from overriding living our daily lives with the illusion that they are meaningful. As I progress through this paper, I have the illusion that my efforts are not utterly futile, but right now, as I stop and reflect, I realize that any further effort put into this paper is a futile expenditure of my energy.

http://www.qsmithwmu.com/moral_realism_and_infinte_spacetime_imply_moral_nihilism_by_quentin_smith.htm

Fruitful Discussions

Jeff Wright has responded to my guest blog at Calvinist Gadfly:

1. What Evan apparently doesn’t understand that it isn’t that I won’t address “well prepared critiques of Johnny Hunt’s statements, it is that I haven’t seen any. Alan’s original post is a poorly grounded attempt (which I’ve discussed with him at the Calvinist Gadfly) at doing so and, beyond that, I’ve not seen any full treatment of the issue. I might not be looking in the right spot and would welcome links to a “well prepared critique” of Hunt’s statements.

Wright has me question how intently he read Alan’s original post, for Alan linked to several critiques. Also, it wouldn’t hurt to consult Google for such difficult matters.

2. When Evan writes about Hunt’s “implicitly Universalistic and Pelagian statements” he again repeats Alan’s earlier error of speaking as if that were indeed the case with Hunt’s statements which it is not. I pointed this out to Alan repeatedly as did Gene Bridges of Triablogue.

Wright ignores the word implicitly in implicitly Universalistic and Pelagian. He humorously cites Gene as a source, but Gene would agree that these positions are implicitly Universalistic and Pelagian, even though they may not be in actuality.

While Mr. May might not have a problem with the term it was obviously used in the Founders’ thread regarding Hunt’s presidency as an invective by Dr. Caner. Considering that the term “Arminian” is used in the same way by those in the Calvinist camp (such as on the Calvinist Gadfly’s blogroll) I grouped the two terms together. I simply cannot agree that the term “Arminian” is “more…relevant to this discussion.” However, even if that is the case my original grouping is valid considering the usage found in discussions of Calvinism.

Why can’t Mr. Wright agree that “the term Arminian is more relevant to this discussion” than the term Semi-Presbyterian? As I said originally, The term “Presbyterian” refers to more than a simple soteriology. It also refers to a church polity, a sacramentology, a covenantology, an ecclesiology, etc, and most importantly, a church organization. But the term Arminian is simply a soteriological term. Does Mr. Wright disagree?

I’ll not dwell here long other than simply pointing out that Evan’s attempt to define Calvinism or Arminianism as merely “affirming the basic tenet of” either system is severely lacking.

It is? Why? All non-Calvinists affirm the basic tenets of Arminianism. I challenge Mr. Wright to find me one non-Calvinist who is not a synergist or a Libertarian. And he may claim to not be synergistic, but I will be able to demonstrate synergism in his beliefs with ease. This is simply because the main thing that is at stake in this debate is the efficacy of the will of God. This is central to the discussion, and it is the marking stick for both sides.

For instance, I find much more to agree with within Calvinism (central tenet: God’s glorification of Himself in exercising his sovereignty) than Arminianism. However, I wouldn’t necessarily identify myself as a Calvinist because I cannot embrace limited atonement.

Mr. Wright has served as an example for us. Mr. Wright is a non-Calvinist, who does not subscribe to all of the points of Arminianism, but still affirms the basic tenets of Arminianism. To reject efficacious redemption is to reject the efficacy of the will of God. This is synergism, not monergism. This proves my statements that all Calvinists affirm the basic tenet of Calvinism (monergism), for to affirm monergism is to affirm all of the points of Calvinism, and by contrast, all non-Calvinists affirm the basic tenets of Arminianism, mainly, synergism or Libertarianism.

Perhaps non-Calvinists consider the labels “synergist” and “Libertarian” to be insulting. I believe this is not because they fail to accurately portray their beliefs (I stand firmly behind my contention that all non-Calvinist affirm these tenets). Rather, I believe this is because synergism and Libertarianism are, in essence, insulting viewpoints. No one wants the marking standard for his theology to be the notion that man’s ability to frustrate God’s will is more important that God’s ability to accomplish his will. A non-Calvinist may focus greatly on the love of his God (a love that, in reality, loves no one in particular). He may focus greatly on the precious myth of the free will of man. But these do not hide the essence of his anthropocentric theology. This makeup does not cover the betraying blemishes of synergism and the denial of the sufficiency of grace.

…However, the term is still used as an invective regardless of whether or not it accurately categorizes the position of those to whom it is applied.

How does Mr. Wright know what is within the hearts of those who use the term?

It boggles my mind to see how it might be concluded that I have “a problem with…absolute statements” because I note that “Calvinism is a VIRUS” and “Calvinism is a nickname for the Gospel” are intended not so much to further honest discussion as they are to cast opposing viewpoints in a negative light. I thought that would be obvious from my original post. If I have failed in that regard I apologize.

Is it not necessary to “cast opposing viewpoints in a negative light” in order to establish strong positions concerning these viewpoints? Does Wright want us to disagree with someone, and not tell anyone that we disagree and the reasons why we disagree? The statement “Calvinism is a nickname for the Gospel” is surely a statement that can be made in love. But it is also a necessary statement. I’m sure that Mr. Wright is well aware of this Spurgeon quote:

“I have my own private opinion that there is no such thing as preaching Christ and Him crucified, unless we preach what nowadays is called Calvinism. It is a nickname to call it Calvinism; Calvinism is the gospel, and nothing else.”

Does Mr. Wright think there was hatred in Spurgeon’s heart as he made this statement? Or perhaps Spurgeon was, in a loving attitude, separating what he thought was the Biblical gospel from the unbiblical gospel. Is this wrong?

And to answer Mr. May’s question, no. Absolutely not. To use Pauline language “May it never be.” What I desire is for those engaged in the debate to abstain from such fruitless and juvenile tactics and engage in the spirit of George Whitfield, John Wesley, Al Mohler, and Tom Ascol. These men, of far greater mind than most, hold (/held) to their positions strongly and defend (/defended) them in the same manner yet found a way to do so that promotes the spread of the gospel. Furthermore, the discussion of the issue coming from such men as I have listed before manages to allow room for disagreement without personal slander, misrepresentation, or pettiness. That is what I would like to see.

I agree with Wright that in taking absolute positions, we must abstain from fruitless and juvenile tactics. But does Mr. Wright believe that the statement “Calvinism is the true gospel” is a “fruitless and juvenile tactic”? Does he think that Spurgeon was utilizing a “fruitless and juvenile tactic” when he made this statement? I find it interesting that he lists Whitfield, Mohler, and Ascol. Does Mr. Wright wish that I present quotes from these men that look much like that Spurgeon quote? He is absolutely right that “the discussion of the issue coming from such men …manages to allow room for disagreement without personal slander, misrepresentation, or pettiness.” But does Mr. Wright believe that the statement “Calvinism is the true gospel” involves “personal slander, misrepresentation, or pettiness”?

…Experientially speaking, I find the (b) part of that statement to be untrue.

Then I’m glad that Mr. Wright has had pleasant experiences in these dialogues that many of us have not.

…Furthermore, Evan assumes a great deal to much when he writes “Perhaps it is because in reality the statement “Johnny Hunt is an anti-Calvinist” is one that can be easily demonstrated, while the statement “John Piper is a hyper Calvinist” is one that would be extremely difficult to demonstrate.” Both are poor, poor misrepresentations of the men in discussion.

Jeff, you cannot honestly equate the statement “Johnny Hunt is an anti-Calvinist” with the statement “John Piper is a hyper-Calvinist.” Johnny Hunt, plainly and simply, hates the doctrines of grace. He detests the notion that God would be efficacious in his will to save those whom he chooses. He is very passionate about this hatred as well. John Piper, on the other hand, is the direct opposite of a hyper-Calvinist.

1. The first statement is patently untrue and is easily demonstrated. See my earlier discussion of whether Salvation can be lost once granted.

This was in response to my statement “All non-Calvinists affirm the basic tenets of Arminianism.” My response is that “the first statement is patently true and is easily demonstrated.” Once again, I challenge Mr. Wright to find me one non-Calvinist who does not affirm the basic tenets of Arminianism, mainly, synergism or Libertarianism.

2. I am prepared to show Mr. May where the terms “fatalism” and “hyper Calvinism” were used as insults within the thread. I am also prepared, per my original statements, to show where those terms are miss-applied. For example, see where Dr. Caner refers to John Piper as a hyper Calvinist. See also where Dr. Caner describes Calvinism as predetermined fatalism.

I do not disagree that the terms “fatalism” and “hyper-Calvinism” are indeed used as insults. What I do disagree with is that the ordinary use of the term “Arminian” is insulting. My basis for distinguishing between the two, which Wright does not address, is that it can be easily demonstrated that the basic tenet of Arminianism is synergism or Libertarianism, but it cannot be demonstrated that Calvinists affirm the basic tenets of fatalism or hyper-Calvinism, for Calvinism in its very essence is anti-fatalistic and anti-hyper Calvinistic. But non-Calvinists are certainly not anti-Arminians.

3. Truly astounding. Evan asks whether or not I fail to see the distinction I made in my post. No, Calvinism is not fatalistic or deterministic. Considering the falsehood of that assertion I pointed out it’s improper application to Calvinism when used as an invective. Is this really so hard to grasp from my post. Others seem to have understood it as I specifically intended.

No, what I asked is if Wright failed to see the distinction between calling a non-Calvinist Arminian and calling a Calvinist a hyper-Calvinist. These are not the same. Calling a non-Calvinist “Arminian” is calling him based upon the basic tenets he affirms. However, calling a Calvinist a “Hyper-Calvinist” is calling him the direct opposite of what he affirms. This is what I meant when I asked, “Is Wright prepared to show us that all Calvinists affirm the basic tenets of fatalism or hyper Calvinism (i.e, “unevangelistic”)? Rather, Calvinism in its very essence is the direct opposite of fatalism and hyper Calvinism. Does Wright really fail to see the difference?” By “the difference,” I meant the difference between calling a non-Calvinist Arminian and calling a Calvinist fatalistic.

I can’t speak to how Dr. Hunt would react in such a debate. However, I would like to note that I encouraged Alan to approach Dr. Hunt about a debate as opposed to fruitless (and incorrect) efforts such as his thread detailing Hunt’s inclusion in the “Arminian Hall of Fame.” Hopefully we might see such in the future.

The induction into the “Arminian Hall of Fame” is not as fruitless of an action as you believe it to be. We have already seen its fruit.

Evan May.