Monday, October 07, 2019

Randy angels

1. Gen 6:1-4 is enigmatic, in part because it's so compressed, and in part because it uses a designation ("sons of God") that has no parallel elsewhere in the Pentateuch.

A popular interpretation is that it describes fallen angels mating with women, thereby spawning a race of hybrids. 

2. There are problems with that interpretation. For one thing, even if the "sons of God" are angels, they are never identified as fallen angels. The passage contains no background information concerning a primordial angelic fall. So on the angelic interpretation, there's no narrative assumption that angels mating with women was illicit. That requires a backstory regarding rebellious angels. But that context is missing. 

3. Scholars fall into two basic camps. Some scholars think the text is mythological. They have no problem with mythological interpretations of Scripture because they think Scripture frequently reflects a mythological outlook. They don't think this incident ever happened–or could happen.

4. Moreover, the interpretation offered by critical scholarship isn't angelic but polytheistic. They think the text describes gods siring demigods by mating with women. 

5. Yet other Christians think the angelic interpretation is realistic. But in that event, the angelic identification is equivocal. In order for angels to sire offspring by mating with women, the angels would have to transform into men, with male sexual anatomy and seminal fluid. At least temporally, the angels would cease to be angels, becoming human males at an anatomical, genetic, and chromosomal level. 

But even assuming that angels have that ability, the offspring wouldn't be hybrids or half-breeds but purebred humans. So that fails to explain what made the Nephilim superior to normal human males.  

Sunday, October 06, 2019

Like chapters in a book

Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Joshua
Judges
Ruth
1-2 Samuel 
1-2 Kings
1-2 Chronicles
Ezra
Nehemiah
Esther
Job
Psalms
Proverbs
Ecclesiastes
Song of Solomon 
Isaiah
Jeremiah
Lamentations
Ezekiel
Daniel
Hosea
Joel
Amos
Obadiah
Jonah
Micah
Nahum
Habakkuk
Zephaniah
Haggai
Zechariah
Malachi

Matthew
Mark
Luke
John
Acts
Romans
1-2 Corinthians
Galatians
Ephesians
Philippians
Colossians
1-2 Thessalonians
1-2 Timothy
Titus
Philemon
Hebrews
James
1-2 Peter
1-3 John
Jude
Revelation

1. Above is the Protestant canon of Scripture. One problem with Catholicism is that because Catholics think "the Church" gave us the Bible, they don't consider how the books of Scripture go together. 

There's a certain logic to the arrangement in the Protestant canon. The OT canon is roughly chronological and topical. 

However, it's somewhat arbitrary because there's more than one logical way to arrange them. For instance, the lives of the prophets overlap the Historical Books. And the Psalter spans the entire history of OT Israel.

In principle, you could splice sections of the prophets and Psalter into parallel columns with sections of the Historical Books. And that would be illuminating. 

The NT begins with historical narratives. And these are chronological: the life of Jesus followed by apostolic church history. Then there are letters grouped by authorship, capped by Revelation. 

It's logical but someone arbitrary. Luke/Acts could be grouped together. John's Gospel and 1-3 John could be grouped together. 

2. In a way, books of the Bible are like chapters of one book. There's an overarching plot or storyline with subplots or intermezzi. 

Now, if you never read the Bible, and some books were missing, you might not notice the gaps. But if other books were missing, it would be very choppy. 

In addition, if you were very familiar with the complete canon, then some books were removed, you'd notice gaps even if you wouldn't notice the same gaps in case you never read the Bible. And not just because you remembered the missing books, but because, having read through the entire canon on multiple occasions, you have a sense of flow that would be disrupted if certain otherwise "dispensable" books were removed. You might not notice their absence if you never read the Bible before, but having read the Bible with those books, they fill in many background details. Although some of them can be removed without disrupting the overall plot or storyline, they make a subtle, felt contribution to the flow. 

3. Put another way, a journey has a linear continuity to it.  But sometimes the traveler stays in certain locations along the way for extended periods. It's not just a place to eat and sleep, then resume the journey the next day. Maybe winter's approaching, and he has to make camp before he can cross the mountains in the spring. Or maybe some locations are especially scenic, so he lives there for a few weeks or months to take it in. 

Likewise, the Bible isn't just a journey through time and space. The pilgrims settle down here and there to reflect on what they've experienced thus far and what lies ahead. They take stock of where they are, where they've been. The obstacles they overcame. Losses along the way. It's not a nonstop journey. Some books of the Bible provide depth of field. It's not just about moving forward in a straight line, but taking a breather to savor the present moment and give thanks for past deliverance. Striking a balance between the here-and-now as well as the hereafter. Each day isn't just a steppingstone but of value in its own right. 

4. You could rearrange some chapters, and it would still make sense. A different kind of sense. Continuity isn't everything. Take nonlinear narration, like flashbacks. Those are different ways to tell the same story. Both foresight and hindsight provide insight. 

Packing for the desert island

There's a Christian meme that's making the rounds of the Internet:

One cuisine:   
One author: 
One genre of music: 
One TV show: 
One place: 
One season:
One city: 
One game:
One book of the Bible: 
One movie: 

...how about you?

A few observations:

1. This is an expansive variation on the desert island trope: if you only have one book with you on a desert island, which would you pick? 

2. Up to a point this is a useful spiritual exercise to prioritize. Asking what's your favorite, what's the best, what's the greatest, can be intellectual pruning so that we don't fritter away the gift of life on what's frivolous, ephemeral, unimportant, and second-rate. 

3. That said, there's no one best example of everything or even most things. And for that we should be grateful since life would become very boring very fast if there was one best example of everything. We need variety. 

Something can be the best in one respect, but not in another. Creatures have limitations. Not every excellence is compossible in the same thing. There are tradeoffs. 

4. To take another comparison: as I've often remarked, a flawed masterpiece is far more satisfying than a flawless artwork. For instance, Casino Royale is a flawless movie, but there's nothing that makes me care. By contrast, Hitchcock makes movies that are very uneven, yet they have a few unforgettable scenes. 

5. Regarding one book of the Bible, a problem with that hypothetical is whether we've read the entire Bible, whether we're already familiar with the Bible in general, and with that overall background in mind, we pick one book of the Bible. But what if we never read the Bible. In that event, which one book should we read? 

Likewise, as our memory of the Bible in general fades on the desert island, does that make the one book we took more valuable or less valuable? There's a sense in which books of the Bible are like chapters of one book. Even if you had a favorite chapter, it's not a stand-alone chapter. Its meaning depends in part on preceding or succeeding chapters.  

6. When Christians are asked, if you could only take one book with you to the desert island, the conventional answer is "The Bible". In one respect, that's a pious answer, the answer you're supposed to give. But here's another way to put it: if you couldn't take the Bible, what book or author would you take?

If I couldn't take the Bible, I wouldn't take anything to else to read. No matter how fine a Christian poet, theologian, or fiction writer, I wouldn't want to have one man's outlook that embedded in my own mind. Where there'd be no point of contrast, no other writers to counterbalance that singular outlook. I wouldn't want my mind dominated by the outlook of just one other person, however gifted and orthodox. That would be a kind of possession. 

Rauser's persecution complex

Tentative Apologist
@RandalRauser
An angry Calvinist blogger targeted me this week.

i) The "angry Calvinist" trope as the lead-in. That defamatory trope says more about Rauser than it does about Calvinists. 

ii) What is Rauser's evidence regarding my emotional state when I wrote the post? Compare his lead-in with what I wrote:


I invite him to quote and explain the passages which show that I was angry when I wrote it. 

iii) The "angry Calvinist" trope is part of a larger scurrilous narrative that internet Arminians have constructed around Calvinists. They reduce Calvinists to fictional characters or villains in their imaginary narrative. That's a common tactics by bigots in general. 

iv) Does Rauser impute anger to me because he's projecting his own motives onto me? When he attacks the position of, say, Robert Gagnon or Michael Brown on the LGBT agenda, does that mean Rauser is an angry progressive blogger? 

Turning to his post:


i) Is his objection to heresy hunters per se or only to hamfisted heresy hunters? 

ii) BTW, notice that he offers no substantive rebuttal to my post. 

Calvinist blogger Steve Hays has a long list of people he needs to monitor on a regular basis and I’m apparently on that list. 

i) Even though he's Canadian, Rauser monitors Pres. Trump on a daily basis and issues daily tweets about Trump and Trump supporters. If you want a study in obsession, start there. By contrast, you could count on the fingers of one hand (with fingers to spare) the tweets he's issued about Justin Trudeau. His priorities are stark.  

ii) I comment on representatives of various positions. Regarding progressive theology, Rauser is about as good a spokesman as anyone for that position. In the past I commented on Peter Enns, but he's banal and repetitive, so I stopped reading his blog(s). I used to comment on Roger Olson, but he has a limited repertoire, so that's repetitive. 

iii) So Rauser suffers from a persecution complex. My "monitoring" and commenting on his posts and tweets has gotten under his thin skin. He can't stand the scrutiny. 

To begin with, I have never claimed that my “progressive theology or ideology” (whatever that is supposed to be) should be considered a necessary stumbling block for Christian witness. On the contrary, I’ve repeatedly defended alternative views (e.g. Roman Catholicism, open theism, and Hays’ own Calvinism) as fully consistent with mere Christianity and faithful Christian witness. Given that Hays regularly monitors me and thus he must be aware of what I’ve written, I’m forced to conclude that either we label him an egregiously inept reader or a liar.

i) As a progressive theologian, it's not exactly earthshaking that he's defended other progressive theologies/theologians like open theism and the Catholicism of Pope Francis. 

ii) He tries to burnish an image of even-handedness, but that's a ruse which enables him to be utterly one-sided when push comes to shove. Jeff Lowder is the same way. 

iii) I appreciate how he concedes my point. I noted that when he rails against unnecessary stumbling blocks to the Christian faith, he exempts his own progressive theology. He responds by agreeing with me: 

I have never claimed that my “progressive theology or ideology” (whatever that is supposed to be) should be considered a necessary stumbling block for Christian witness.

Which is exactly the point I made in the original post. He never classifies his own (progressive) theology and ideology as  unnecessary stumbling blocks. Yet oddly enough, Rauser then accuse me of being "an egregiously inept reader or a liar" because I said something he agrees with. But wouldn't that make Rauser "an egregiously inept reader or a liar"? I guess that makes also him a hamfisted progressive blogger. 

It’s trivially the case that each individual will distinguish necessary from unnecessary stumbling blocks based on their beliefs about which doctrines are essential to mere Christianity (i.e. the dogmas) and which are non-essential (i.e. theologoumena; adiaphora). It takes a particularly hamfisted heresy hunter, somebody like Steve Hays, to take a trivial and universally applicable fact and try to spin it into an indictable offense…

Once again, I appreciate Rauser's concession that when he says we should avoid unnecessary stumbling blocks to the faith, he's making a trivial observation. In the future, will he preface his observation with the declaimer that what he's about to say is trivial because it amounts to the claim that what makes these unnecessary stumbling blocks is that progressive theologians disdain them?  

…for his perceived enemies. Sadly, Hays is so focused on attacking others that he has not only sacrificed critical nuance and charity in reading his enemies but he has even lost sight of basic consistency and self-awareness.

i) Like the nuance and charity Rauser brings to bear when attacking evangelical Trump supporters. A telling illustration of Rauser's moral self-deception. 

ii) The confabulation continues with my "enemies". That's another example of Rauser's imputations. Ironically, it's not my state of mind but his state of mind. He has no direct access to my state of mind, so the imputation is a reflection of his own state of mind. A figment of his malicious or paranoid imagination.

This, too, is part of the prejudicial narrative that progressives construct around religious and social conservatives. He pats himself on the back for his "charity," consistency and self-awareness when–in reality–he stereotypes people on the right.

iii) Rauser greatly overrates himself by casting himself in the role of "my perceived enemy". But for Rauser to be my enemy, he'd have to be in a position to harm me in some fashion. Since I don't take him nearly as seriously as he takes himself, he doesn't make the cut of "my perceived enemies" (assuming I even have any perceived enemies). 

iv) He is, however, an enemy to others. He's an enemy to the faith of students at Taylor Seminary–as well as other young people he counsels. Progressive theology is counterfeit Christianity. That's a mortal threat to the salvation of those who fall under its spell. Likewise, the progressive ideology he shills is a threat to the well-being of normal, innocent men, women, and children. 

I recognize that Hays seems to feed off conflict and will likely use this article as more fuel to write articles against his enemies. 

i) Notice how "my enemies" becomes an instant trope. Take a seat and watch a legend in the making.

ii) So if he responds to me, that's legitimate, but if I respond to him, that's "feeding off conflict". Yet he's the soul of consistency and self-awareness. Yeah, sure. 

And what about his nonstop tweets regarding Donald Trump? Why isn't that "feeding off conflict"? He's the casting director in the movie in his head, and he's cast himself as the superhero with cape and Batmobile. 

I can’t change that fact, so instead, I offer this commentary as a salutary warning for the rest of us lest we too fall into the trap of becoming a hamfisted heresy hunter.

It's understandable that heretics resent heresy hunters. And his entire post is unwittingly revealing. If you randomly throw rocks into the bushes and you hear a coyote yelp a moment later, it gave itself away. 

How do details in the Old Testament confirm its historicity?

https://www.youtube.com/watch?v=NIwGpLFFYG0

Saturday, October 05, 2019

The best of both worlds

1. I assume much of the appeal of time-travel scenarios and parallel universe scenarios lies in the fact that in reality, we can't go through both doors at once. There are unrealized possibilities we wish we could explore.

There are situations where, with the benefit of hindsight, we'd make a different choice. At least if we could hang onto the good things. One of the principles that time-travel stories illustrate is that when you change even one variable, that has a domino effect. By changing one variable, you change the direction of all the succeeding dominos.

2. In addition, there are situations where, if we had the benefit of hindsight, we wouldn't change anything despite having the benefit of hindsight, even if the consequences are, in some respects, undesirable. Because we know the consequences, we'd repeat the same chain of events in spite of undesirable consequences. 

For instance, suppose I have a younger blind brother. We're about a year and a half apart. Because he's more dependent on me than a sighted brother, I'm closer to him than if he was sighted. If he was sighted, it would be easier to take him for granted. 

Still, there are brotherly things I'd like us to do together that I can't do with him. I can't go hiking with him because he can't see. I mean, I could still go hiking with him, I could take him by the hand. But part of the pleasure of hiking is sightseeing, and that's not something he's in a position to appreciate. So it won't be a shared experience at that level, yet the point of doing things together is for the shared experience. This leaves me with three options:

i) Go hiking with friends, and take him along, even though he won't get much out of it. My friends and I will be talking about things we see on the trail, that he can't see. That's insensitive. 

ii) Go hiking with friends, but leave him behind. Yet that would be mean.

iii) Skip hiking to avoid the dilemma. But in that event we both miss out. 

3. Suppose I have access to the proverbial time machine. I don't know the night on which he was conceived, but I have a rough idea of the time range, and if I travel back into the past several times, I'll be able to disrupt parential activities on the crucial evening. Would I do it? Should I do it?

i) Even from a purely selfish standpoint, that might backfire. I might get a sister instead of a new brother! Not that there's anything wrong with having a sister, but if the problem is that I'm unable to do the usual brotherly stuff with my blind brother, then I can't very well do it with a sister. And it would serve me right. 

ii) Perhaps, moreover, my mother isn't very fertile. She might have a condition like polycystic ovarian syndrome. She only had a few babies on tap. By preempting my blind brother's conception, I don't get a sighted brother in his place–I get nothing. My mother only had two brothers on tap. Once again, it would serve me right.

4. From a Christian standpoint, sacrificial love is a deeper kind of love. Love that's cost-free isn't very loving. That's fair-weather love, which is barely love at all. I don't love you for you, but only for what I might get out of it. 

5. Finally, from a Christian standpoint, if my brother and I die in the faith, then in the world to come we'll be young again, and this time around my brother will be sighted. So we'll be able to do the brotherly stuff we missed out on in this life. We'll have our memories from this life, we'll have the special bond that's a carryover from his disability, but without the disability. Truly the best of both worlds. Two kinds of goods that can't happen in the same world history, but are now combined as two different world histories converge in the eschaton. 

Movies as mirrors

Parents:
JOKER IS NOT A KID MOVIE and I’m not comfortable saying it’s okay for teens either. I saw both (including a baby) in the theatre last night, despite AMC having signs warning “this is not a superhero movie.”
It is getting RAVE reviews for the acting and storyline, but
it is NOT entertaining. It’s graphic, twisted, and it works very hard to make you sympathetic toward a psychopath and to make his actions 1) justifiable & 2) amusing.
There is no Batman “here I come to save the day” moment...there’s nothing but chaos and people cheering it on. Case in point, after one murder, the crowd I was with laughed hysterically because another very vulnerable character was forced to watch.
It does paint vividly the severe need to care for those with mental illness well, but we shouldn’t need a movie to tell us that. We only need to watch the news. 

The ring of power


RadTrads obsess over Vatican II. They wish to see it repealed. Yet the deeper problem for RadTrads (indeed, for Catholicism generally) isn't Vatican II but Vatican I. That's what gave the papacy an ace in the hole. It represents the culmination of a centuries' old turf war between conciliarism and ultramontanism. When Pius IX succeeded in arm-twisting his bishops into decreeing papal infallibility, it was like God got tired of running the universe and created a regent, whom he gave the ring of power, with the power to annihilate the world, including God, on condition that the regent not abuse his authority. The regent promised not to abuse his authority, but having given the regent the ring of power, God couldn't take it back. The regent could break his promise at any time with impunity. 

There's really no limit on what a pope can do. To be sure, he can act in a way that falsifies Catholicism. Vatican I is a ticking timebomb. 

Unity without fellowship

Crowds exhibit deceptive unity. Take a crowd at a public fireworks display. The crowd is united in the sense that everyone came to see the fireworks display. However, once the spectacle is over, the patterns of crowd dispersal expose how deeply disunited the crowd ultimately was. When it disperses, the crowd typically breaks up into smaller groups consisting of romantic/married couples, friends, and family. Separate little groups whose members are united with each other through bonds of emotional affinity. But there's no affinity between groups, beyond the temporary affinity of the spectacle they came to see. 

They don't leave as a group. They don't leave as a unit. Rather, the groups comprising the crowd go their separate ways. They may never see each other again. 

And after the crowd has dispersed, there may be one person left, standing alone in the deserted park where the throng was an hour before. A street kid. An orphan or runaway. He belongs to no one. Has no one to go home with because he has no one to go home to. He was briefly part of the crowd but the crowd was never part of him. There were hordes of people around him, but when they vacate the area, he was left behind and left alone. In a deeper sense, he was always by himself, even when he was in the middle of the throng. 

Catholic apologists love to quote Jn 17:21, but Catholic unity is fundamentally external. A structural unity of papacy, episcopate, and priesthood. As well as unity in the sense that observant Catholics take the same sacraments. 

But it's unity without fellowship. Although a subset of Catholics share the same beliefs, that's not a sine qua non of Catholic unity, which is fundamentally impersonal and external. 

It's like the anonymous crowd that gathers to watch a fireworks display. All the crowd has in common is that fleeting interest. The unity of the crowd was just a shell temporarily housing random individuals. 

Temporary infallibility

I agree with Weishaupt that the exclusion of women from priestly ordination was declared infallibly by Pope St. John Paul II in Ordinatio sacerdotalis (1994), that such a ruling must be definitively held by all the faithful as a “secondary object of infallibility” 


In light of Rome's doctrine of development, Catholic theology needs a new category: temporary infallibility. Dogma is temporarily infallible until the next pope whips out his eraser. 

Friday, October 04, 2019

Nature, nurture, body and soul

According to simple dualism, our immaterial souls are the bearers of our mental states and we are these souls. We have bodies, but the bodies are not parts of us. We are wholly immaterial.


I think the relationship between body and soul is analogous to the nature/nurture dynamic. Our nature, both in terms of our generic human nature as well as our individual character traits, constitute our core identity. And that's like the soul. We can survive without the body but we can't survive without the soul. The soul is a synonym for our minds, stocked with memories. 

But although the soul is the bearer or repository of memory, it's not the source of memory. The source of memory is typically embodied experience.

Nurture modifies nature. Although nature isn't a blank slate, there are different ways we might turn out, depending on differing experiences. Although experiences are fed into the soul, they don't originate in the soul. 

Moreover, we are, by design, engineered to function as embodied agents. That's the native medium of the soul.

To take another comparison: memories are a key feature of personal identity, yet that's a matter of degree. Up to a point we can add or lose memories without ceasing to be the same individual. But a memory wipe would reset the kind of person you are. 

By the same token, we can lose our bodies but still exist. Yet the content of the soul is in part the end-result of embodied experience. Of memories and formative influences. 

To take one more illustration: suppose you're a brain in a vat with minimal external stimulus. Say you can perceive the outside world, but you can't interact with the outside world. It goes one way. You're only on the receiving end. That's frustrating–even maddening. More realistically, it's like a severely disabled person whose mind and senses are intact, but they are imprisoned in a dysfunctional body. They can't communicate with others or act on their environment. 

Thursday, October 03, 2019

Hart attack

https://www.thegospelcoalition.org/reviews/shall-saved-universal-christian-universalism-david-bentley-hart/

Birthdays

1. Controversy surrounds the antediluvian genealogies in Genesis. Are the ages realistic? As I've often observed, if professing Christians find it hard to believe that people could live that long, do they believe Christians will live forever after the resurrection of the just? What's a 1000 years compared to eternal life? 

2. But now I'd like to make some different points. The objection has it backwards. The antediluvian genealogies are not about longevity but mortality. What was lost when Adam and Eve were banished from the garden. Loss of immortality. Loss of access to the tree of life for Adam's posterity.

3. In addition, the controversy can blind us to other interesting things about the genealogies. We take birthdays for granted. That's a fixture of our culture. I don't know how widespread it is. 

But because we take birthdays for granted, that may cause us to overlook how far back that extends. It goes all the way back to the history of the antediluvians. 

4. Of course, babies weren't born in hospitals until modern times, and the antediluvians may not have had calendars, so they couldn't date and celebrate birthdays with the same accuracy we can. Maybe they marked one's age in terms of solar years or seasons. If the area had recognizable seasons, and you were born in spring, summer, fall, or winter, you might mark your age by when the same season came around. Likewise, certain constellations have a seasonal position or magnitude. In that regard, the fourth day (esp. Gen 1:14) may, among other things, foreshadow birthdays and genealogies. 

5. Birthdays are more significant in a fallen world characterized by mortality and the lifecycle. The sense that life has a beginning, middle, and end. 

And the significance of birthdays would be intensified in the past by high rates of mortality due to the prevalence of fatal illness, famine, untreatable injuries, crime, and war. Unlike modernity, there was no presumption that you'd still be alive from one year to the next. So I expect that lent birthdays a certain suspense, foreboding, and poignancy that is lacking today. 


By the same token, will we still have birthday celebrations in the world to come. We might if we continue to have children in the world to come. At least through childhood. But what about adults? When your sainted mother turns 1 trillion-years-old, do you compliment her: "You don't look a day over 999-billion-years old!"

Can we trust the Gospels (interview)

https://www.youtube.com/watch?v=c6Kftz49LZs

Can God be wrong?

1. The Bible says God cannot lie. Suppose an atheist challenges you: how do you know that's not a lie? How do you know God isn't lying when he says he can't tell a lie?

Likewise, God makes promises to his people: forgiveness and eternal bliss. But the atheist challenges you: how do you know that isn't a lie?

2. This has its pedigree in the Cartesian demon, as well as Steven Law's recent Evil God knockoff. Suppose Christians can't prove it? Suppose we don't know in advance if God is telling the truth? So what? We'll find out. If it's true, then we had everything to gain and nothing to lose. And if it's false, then there's no advantage in being an atheist. An evil God won't reward an atheist. If you're a dutiful devil-worshiper, that doesn't mean the devil will reciprocate your loyalty. 

3. However, let's take this a step further. The Cartesian demon knows the difference between truth and falsehood. Although he's a deceiver, he isn't self-deceived. 

But is it possible for God to be self-deceived? Is it possible for God to be confused? 

This isn't just hypothetical. In open theism, God entertains false beliefs about the future. If you take open theist prooftexts seriously, God has false expectations about the future. Sometimes things turn out contrary to what he anticipated. That's because the God of open theism is dependent on world events for his knowledge of world events. 

4. However, when we push the question to the limit, it raises the issue of what makes something true or false. What is the source and standard for truth and falsehood? Is that independent of God or dependent on God?

There are different kinds of truth: contingent, logical, counterfactual, mathematical, and modal (i.e. possibility, necessity, impossibility) truths. In Calvinism, these can all be grounded in God. Contingent facts refer back to predestination. Counterfactual truths refer back to God's ability to instantiate alternate possibilities. Logical, mathematical, and modal truths inhere in God's mind, aseity, omnipotence, and omniscience. 

Unless truths and truthmakers can exist apart from God, then even if (ex hypothesi) God deludes others, God cannot be self-deluded. So that establishes a floor for skepticism. It can't go all the way down. 

5. Taking it up a level, the question of whether God can deceive may depend on whether divine deception (if that's even possible) is motivated by malice or benevolence. In other words, inseparable from the question of divine goodness. 

And that, in turn, raises a parallel with (4). What makes something good? What is the source and standard of goodness? If good is dependent on God, then there can't be an evil God–unless goodness is an illusion. And it's unclear how goodness could be an illusion. How could evil be the ultimate reality if evil is asymmetrically dependent on good to provide the necessary point of contrast?

There are debates about whether lying is intrinsically wrong. If you think it's intrinsically wrong, then it's impossible for God ever to lie. If you don't think lying is intrinsically wrong, if there are circumstances under which lying is justifiable, then, in principle, God might sometimes lie, but never maliciously. 

Even if you think lying is sometimes justifiable for humans, there's the question of whether the considerations which make it justifiable for humans extend to God, since God is not under the same constraints as humans. But in any case, God cannot lie about his promises to his people because that would be the act of an evil God, a malicious deity. 

Admittedly, all I've done in this little post is to block out the issues and outline some argumentative strategies. It takes a lot of spadework to turn those into philosophically rigorous arguments. That's a research program for Christian philosophers. I will say that Greg Welty and James Anderson are doing yeoman work in this field, with special reference to modal metaphysics. 

Random safe-cracking

Dawkins posits thirty-nine rendezvous points for common ancestors (concestors) where the human line splits off from other major animal groups. Yet there is no evidence for these concestors. Not one has been found. Not one is alive, and not one fossil remnant exists of any of these supposed concestors. 

Chance is the rate-limiting step of evolution by natural selection. For example, consider a series of three doors in a hall, each door opening to the next, with a digital push-pad, combination lock next to each door. Once you have entered the proper code into the first lock,  natural selection can "fix" that code in place and hold the door open so a whole population can pass through and work on the second door. Clearly, the most time-consuming part here is the random sampling of combinations to find the correct code. Genetic mutations are like random sampling of combination codes.

All the evidence for evolution is for microevolution: rearrangement of what is already present in the genetic pool; no new complexity. Indeed, every example of evolution that Dawkins presents in The Greatest Show on Earth is evidence of microevolution: alteration without innovation. 

A group of Lego bricks can be rearranged, but can it create more Legos?…You might be able to make something "new" by removing Lego pieces (deleting/harming genetic materials–a frequent strategy in antibiotic resistance), but destroying does not help with the problem of creating. What if a friend gives you new Lego pieces. Well, this still does not solve the problem, because now we need to know where he got his pieces, and, in addition, studies show that natural selection tends to throw away duplicate pieces. 

In reality, we have oversimplified the whole situation for the purpose of clarity. Anyone playing with Legos knows that you can take the whole thing apart and put it back together however you wish. Biologically, though, there are rules about how the Lego pieces can be altered. For example, every single alteration or change has to result in a functional Lego model. Biologically speaking, functionless models are discarded. As you can imagine, this would severely limit the kinds of variation that could occur. There are many ways to arrange five Lego pieces, but only a handful of configurations make something useful. The useless ones are not preserved and cannot be used as intermediates on the way to building a useful model. This is sometimes known as the "sampling" problem. 

Even the first step of generating an innovative protein fold in an existing protein (something which must have been done at least 1,200 times in history) seems increasingly unlikely, if not impossible. 

Changing gene expression merely means changing the amounts of already existing proteins, but a new ability sounds like innovation. However, genetic analysis revealed that the bacteria already had the ability to eat citrate, but it was normally suppressed. So, in the end, "No new genetic information (novel gene function) evolved". Furthermore, many of the changes observed in Lenski's bacteria result from loss-of-function or decrease-in-function mutations, which is the exact opposite of complexity creation. And so, after 45,000 generations, still nothing new. R. Poythress, Richard Dawkins (P&R 2018), chap. 5. 

Trump hysteria

Trump hysteria is like watching the classic Twilight Zone episode, "The Monsters Are Due on Maple Street." It's both disturbing and amusing to see how easily so many people allow themselves to be manipulated by only exposing themselves to one side of the argument. They reflexively follow the trail of breadcrumbs laid out by the NYT, CNN, MSNBC. Then they're furious and dumbfounded that the rest of us don't share their apocalyptic panic. But they're products of their conditioning. 

Trump says lots of goofy things. It never occurs to Democrats that maybe, just maybe, he doesn't always mean what he says. They think he's crazy enough to believe the crazy things he says (or crazy statements attributed to him by anonymous sources). And they think he's crazy because he says crazy things (or crazy statements attributed to him by anonymous sources). Circular confirmation bias on full display. 

Yet it seems to me that Trump's rhetoric is often tactical. What's entertaining is how Democrats let themselves be played. It reminds me of how Jeb Bush was blindsided during the debates. He never caught on. He said Trump can't insult his way to the presidency. But Trump did insult his way to the nomination. That's because, for Trump, the primary debates were not about winning arguments but about establishing where candidates stood in the dominance hierarchy. He was alpha male to Jeb's beta male. Jeb never knew what hit him. 

Give your life to Christ

An off-duty police officer named Amber Guyger shot and killed Botham Jean in his own apartment which she claimed she mistook for her apartment. Brandt Jean, Botham's brother, addresses Guyger shortly after her sentencing: