The resurrection of Jesus of Nazareth after his unjust death stands at the very heart of the Christian faith.
If materialism is true, it goes without saying that the prior plausibility of a corpse coming back to life through random physical processes is extremely small.
However, some atheist apologists go farther than that and argue that even if God existed, the probability of His raising Jesus from the dead would be incredibly low.
Atheistic philosopher Jeffery Jay Lowder (who is a nice, respectful, well-articulated, intelligent and decent man) put it like this:
B3: Approximately 107,702,707,791 humans have ever lived. Approximately half of them have been male. B4: God, if He exists, has resurrected from the dead at most only one person (Jesus).
B3 and B4 are significant because they summarize the relevant evidence about God’s tendency to resurrect people from the dead (assuming God exists). They show why the resurrection has a low prior probability even for theists. Once we take B3 and B4 into account, the prior probability of the resurrection is less than or equal to 5.0 x 10-12. In symbols, Pr(R | B1 & B3 & B4) <= 5.0 x 10-12.
I shall reformulate his argument in a simpler way while emphasising a most problematic hidden assumption.
From the 100 000 000 humans who have ever lived under the sun, none has been resurrected by God’s mighty hands.
Consequently, the probability that a human being chosen at random gets raised from the dead is less than 10-11.
3. God would be as interested in resurrecting Jesus as he would be in resurrecting a random human being.
4. Hence the prior probability of Jesus’ resurrection is less than 10-11.
Although premise 1) might be begging the question against claims of miracles, I shall accept it as true.
Premise 2) is totally uncontroversial. So what truly stands in the way of the conclusion is premise 3).
Why on earth should we assume that Jesus was only a random human being to God? This probability seems unknown to me unless one makes assumptions about the divine Being, i.e. one engages in theology.
(The are good articles written by professional philosopher of science John Norton explaining why epistemic ignorance cannot be represented by a probability distribution , , )
Lowder seems to be aware of this. A (godless) commenter wrote:
“Your estimate of 5.0 x 10-12. assumes that Jesus is a typical human. But if not, if B1A: Jesus is the second person of the Trinity is true, P(B2) becomes much higher, possibly of order 1. In that case the relevant unknown is P(B1A | B1). While that may be small, I doubt if it’s anywhere near as small as 5.0 x 10-12.”
His response was:
“There are not any reliable statistics for the reference class of men who are the second person of the Trinity. Thus, the reference class that must be used is the broadest one for which we have reliable statistics, viz., men.”
But this is clearly begging the question.
Why should we assume that Jesus was a random human being to God?
Because this is the only way we can approximately calculate the prior probability of his resurrection.
And why should we assume that this value approximates anything if we don’t know whether or not he was just an ordinary man to God?
So I think that unbelievers cannot argue from ignorance here. They should instead give us positive grounds for thinking that Jesus wasn’t special to God.
In a previous post, I explained why I believe that materialism (the belief that matter is the only reality) cannot make sense of the truth of materialism.
My reasoning was hard to follow and this prompted me to try to reformulate my argument.
Platonism and Nominalism
According to Platonism, abstract objects not existing in space and time (such as numbers, mathematical operations, concepts such as “everything“, “nothing” etc.) are real and necessary to talk about the world.
For instance, while considering the sentence
“All roses in my garden are red”
a Platonist will consider the words “all” and “red” as examples of abstract objects (or universals) which determine its truth or falsehood.
A Nominalist rejects the existence of abstract objects which are considered to be useful human conventions.
According to them, the above sentence can be rephrased as
“Rose number 1, 2, 3…. and N have roughly the same colour as tomatoes”
thereby seemingly doing away with the indispensability of abstract concepts.
It is important to realise that the plausibility of Nominalism stands and falls with its ability to reformulate such statements without the use of any abstract objects.
If abstract objects can be shown to be indispensable to give a meaning to a true sentence describing the real world, Nominalism is false.
What is the truth of materialism?
Materialists MUST be Nominalists as they reject the existence of anything not located in space and time.
At face value, the truth of materialism can be expressed in different equivalent ways:
“Everything is material”
“There is nothing immaterial”
“If (any object)* A exists, A is material”
“If (any object)* A is real, A is material“.
But is there a way to formulate this proposition without (explicitly and implicitly) appealing to any abstract entities?
It seems to me that in that specific context, all words I have underlined are abstract entities or require the meaning of abstract entities such as existence.
The sentences “there exists no such thing as the concept of existence” or “the concept of reality is not real” appear self-contradictory to me.
Note that I am not saying that the underlined words cannot be interpreted nominallistically in other situations.
But here it seems impossible to me to express the truth of materialism while only appealing to material entities.
If I’m right about that, whenever we assert the truth of materialism, we must resort to non-material concepts. In other words, if the truth of materialism is meaningful, non-material concepts must be meaningful as well.
Conversely, if non-material concepts are meaningless, so is the truth of materialism.
Are materialists cutting off the branch they are sitting on?
Another way of looking at this is to consider the truth-value of materialism, that is to say the state of affairs of the world that would make it true.
Suppose that 2 billions years later, our highly advanced descendants feel confident that they know everything that exists.
Would the state of affairs corresponding to materialism simply be: “Object 1 is material, object 2 is material…object N is material“?
No, for it must also include “And objects 1 to N are everything that exists” or ‘”there is nothing else than objects 1 to N”.
It thus appears that as an ensemble, objects 1 to N must have a non-material property (namely that of exhaustiveness) that is not localised in time and space and cannot be identified with any set of interacting primary particles.
Therefore, the impossibility of defining materialism without relying on immaterial concepts goes hand in hand with the impossibility of it being true.
I’d be interested to learn if you think I’m wrong and that you know such formulations which do not merely shift the problem. Of course, one solution of the issue might be to use more modest definitions of materialism that do not try to convey the idea of “nothing else”.
*Some might object that the sentence
If (any object) A is real, A is material
can simply be formulated as
If A is real, A is material.
This clearly raises questions about the implicit meaning of A.
If love exists, love is material
If telepathy exists, telepathy is material
can obviously not serve as the definition of materialism, although they naturally follow from its truth.
Nor can this role be played by the sentence
If Lyurmur exists, it is material
which concerns a specific entity called “Lyurmur“.
It is because of mathematical conventions and our use to them that we automatically assume that “A” in the original sentence means “any object having that property“.
It thus follows that we cannot do away with that concept in such a manner.
A creation of human brains
Someone answered that this isn’t a problem as “everything” can be viewed as an abstraction created by human brains.
If that is the case, without conscious lives in the cosmos, materialism couldn’t be true! Materialism would be a fact of the external world that would not be true if there were no consciousness. That’s certainly a very odd position to hold. Many would say it is plainly absurd as one of the main claims of materialism is the denial that consciousness is anything fundamental.
Moreover, if the concept of “everything” is only a useful convention to simplify our daily talks and theory building, then what does it mean in such a situation where it cannot be reduced to anything else?
I think that the following argument can be developed:
1) If the sentence M “everything is material” is true, then the concept of “everything” must exist either as such or as something reducible to other concepts or objects and not *merely* as a creation of the brain.
2) In that specific context, “everything” cannot be reduced to more fundamental objects.
3) Hence, if M (materialism) is true, “everything” exists as a fundamental object.
I have argued for 2) above and believe it is very implausible that anyone could reduce “everything” to something more fundamental and do away with abstract objects.
I shall thus take it for granted.
Denying 1) would mean that “A is…” can be true even though A does not carry any external meaning and is only correlated to a bunch of neurons. That too seems very implausible as the proposition “The fountain of youth is material” and “The fountain of youth is immaterial” are both false if the fountain of youth does not refer to a putative object.
Consequently, it is very hard to see how a materialist can consider that “everything” is nothing more than neural currents without meaning while believing that the sentence “everything is material” is true.
Not a noun?
Another person asserted that “everything is material” is perfectly fine for a materialist as “everything” is a pronoun and not a noun. I don’t think this is the case.
For an abstract object not existing in time and space does not have to be a noun in a specific language. Consider for example the sentences:
0 roses are red
3 roses are red
7 roses are red
9 roses are red
NO rose is red.
ALL roses are red
EVERY roses are red.
“No”,”All” and “every” are as much abstract objects as “3”, “7” and “9” are.
If “0”, “3”, “7”, “9” have no meaning, neither do the four first sentences.
If “no”, “all” and “every” have no meaning, neither do the three last sentences.
“all” and “every” depend on the concepts of everything in the same way as “something” depends on the concept of something.
The sentence “Fijhfhdfgx is blue” is meaningless without a concept of “Fijhfhdfgx“.
What is more, everything in that context can only mean “every OBJECT” as opposed to “every pineapple or “every wild bears”.
So, I still don’t see how “everything” (every thing) can have a meaning here without the concept of everything and the concept of object.
Replacing “every” by an enumeration
Someone suggested I could just replace “every” by an enumeration of all elements making up reality.
I also first thought of “everything” as a summation (U).
If all the materialist was claiming were that the objects KNOWN TO US are material, an enumeration such as
– This laptop is material
– This rose is material
– Donald Trump’s brain is material
would indeed be perfectly correct. The problem is that most materialists also include all potentially unknown object.And as such, the summation (U) will also have to explicitly mention
“and all potential objects we know nothing about are material“
so that the problem does remain the same.
This seems to be inevitable. Our descendants in 200 000 000 million years would also face the same problem as they too could not rule out the existence of unknown objects in, say, parallel universes.
So I remain convinced that phrases such as “and nothing else exists” cannot be replaced by any combinations of concrete objects.
Actually, in order to avoid a tautology (such as ‘all material things are material’), it appears to me that you must allow for the possibility that the object A could be non-material. And as such, A cannot be considered a physical thing of our universe from the outset without begging the question.
Here is the introduction to a novel I’ve been writing in English for eons…and perhaps even in some parallel world 🙂
Hier ist die Einführung in einen Roman, den ich auf Englisch seit Äonen geschrieben habe…und vielleicht sogar in irgendwelcher parallelen Welt 🙂
Ceci est l’introduction du roman que j’ai écrit depuis de très nombreux mois…peut-être même dans un monde parallèle 🙂
Magonland…a world not entirely unlike ours but not completely similar either.
Magonland…eine Welt, die unserer nicht ganz unähnlich ist, obwohl sie auch nicht ganz dieselbe ist.
Magonland…un monde qui n’est pas vraiment différent du notre, bien qu’il ne soit pas tout à fait identique. For countless centuries, the whole planet has been ruled by the iron fist of the “Grand Consil”, whose manipulative skills have grown so strong that they managed eventually to convince the large majority of Magoners that they live in a democracy and are sovereign over their own existences.
Seit zahllosen Jahrhunderten wird der ganze Planet von der eisernen Faust des “Großen Consils” regiert, dessen manipulativen Methoden so stark geworden sind, dass es ihnen schliesslich gelang, die grosse Mehrheit der Magoner davon zu überzeugen, dass sie in einer Demokratie leben und über ihre eigenen Existenzen entscheiden.
Depuis de nombreux siècles, l’entière planète a été gouvernépar le poing d’acier du“Grand Consil”, dont les techniques de manipulation sont devenues tellement maturesqu’ils ont finalement réussi à convaincre la grande majorité des Magoneursqu’ils vivent dans une démocratie et dirigent souverainement leurs propres existences.
But political oppression is far from being the only problem plaguing humans.
Aber die politische Unterdrückung ist keineswegs das einzige Problem, das Menschen plagt.
Mais l’oppression politique est loin d’être le seul fléau affligeant les humains.
Many eons ago, at a time when religions had not yet been eradicated, Ankou, a terrifying drug devouring the bodies and souls of its victims, had been introduced into the world by a powerful sect which disappeared shortly thereafter.
Viele Äonen zuvor, zu einer Zeit als die Religionen noch nicht vertilgt worden waren,wurde Ankou, eine furchterregende Droge, die die Körper und Seelen ihrer Opfer verzehrt, in die Welt hineingebracht von einer mächtigen Sekte, die kurz danach verschwand.
Dans un passé très lointain,alors que les religions n’avaient pas encore été éradiquées, Ankou, une drogue terrifiante qui dévore les corps et les âmes de ses victimes, fut introduite dans le monde par une puissante secte qui disparut peu après.
And so did belief in Kralmur, the God of all gods whose glorious return so passionately preached by forgotten prophets never happened.
Und ebenso verschwand der Glaube an Kralmur, den Gott aller Götter, dessen glorreiche Rückkehr, über die vergessene Propheten so leidenschaftlich gepredigt haben, nie geschah.
Et il en fut de même pour la foi en Kralmur, le Dieu de tous les dieux,dont le glorieux retour prêché tellement passionnément par des prophètes oubliés,n’arriva jamais.
Despite a wealthy existence, a fantastic girlfriend and a decent job he feels passionate about, Curt Sunbloom no longer wants to live on.
Trotz einer wohlhabenden Existenz, einer fantastischen Freundin und einer anständigen Arbeit, wovon er sich begeistert fühlt, will Curt Sunneblum nicht länger weiterleben.
Malgré une existence aisée, une fantastique petite amie et un travail décent qui le passione, Curt Sunbloom ne veut plus vivre.
Apart from having the same name as his dead father who tyrannized the planet for decades, he constantly feels a deep emptiness in his innermost being that nothing had ever been able to drive away for long.
Ausser der Tatsache, dass er denselben Namen wie den seines toten Vaters hat, der den ganzen Planet während Jahrzehnten tyrannisiert hat, fühlt er ständig eine tiefe innere Leere, die kein Ding dieser Welt auf die Länge hatte vertreiben können.
En plus d’avoir le même nom que son père décédé,qui a tyrannisé toute la planète pendant des décennies, il sent sans cesse un vide intérieur que rien au monde n’a jamais pu chasser pour longtemps.
As rumors of a gate toward another realm surface, he doesn’t hesitate and decides to search for it.
Als Gerüchte über ein Tor nach einer anderen Dimension auftauchen, zögert er nicht und entscheidet, danach zu suchen.
Lorsque des rumeurs concernant un portail vers une autre dimension surfacent, il n’hésite pas et décide de le chercher.
But at the same time, mysterious lights are beginning to move around in the sky.
Aber zur gleichen Zeit beginnen gerade mysteriöse Lichter am Himmel, sich herum zu bewegen.
Mais en même temps, des mystérieuses lumières dans le ciel commencent a se déplacer erratiquement dans le ciel.
And Ankou seems to be evolving into something more sinister than it ever was.
Und Ankou scheint gerade, sich in etwas zu verwandeln, das noch düsterer ist als es je gewesen ist.
Et Ankou semble être entrain de se transformer en quelque chose encore plus sinistre qu’elle n’a jamais été.
Soon, Curt finds himself in the middle of a confusing war whose significance might transcend everything he believes in.
Bald befindet sich Curt mitten in einem verwirrenden Krieg, dessen Bedeutsamkeit alles übersteigen könnte, woran er glaubt.
Bientôt, Curt se retrouve au milieu d’une guerre déroutante, dont la signifiance pourrait très bien transcender toutes ses croyances.
So, aside from my work as an emerging scientist, this novel is the main reason why I’ve been blogging less frequently for the last months.
Also, neben meiner beruflichen Tätigkeit als Nachwuchswissenschaftler ist dieser Roman der Hauptgrund, warum ich im Laufe der letzten Monate viel seltener gebloggt habe.
En plus de ma profession en tant que jeune scientifique, ce roman est la raison principale pourquoi j’ai rarement blogué pendant les derniers mois.
At the moment,I am undecided as to how to publish it.
Momentan weiß ich noch nicht, wie ich ihn publizieren werde.
En ce moment, je ne sais pas encore comment je veux le publier.
I consider it much more important to be read by many people than to make money out of it.
Ich betrachte es als viel wichtiger, von zahlreichen Menschen gelesen zu werden, als dadurch viel Geld zu verdienen.
Je considère beaucoup plus important d’être lu par beaucoup de personnes plutôt que de gagner de l’argent a travers cela.
In the parallel world I created, English is the common tongue but some people speak in French and other people speak in the Germanic dialect of my region.
In der parallelen Welt, die ich erschaffen habe, ist das Englische die gemeinsame Sprache aber einige Menschen sprechen Französisch während andere Personen den deutschen Dialekt meiner Region reden.
Dans le monde parallèle que j’ai créé, l’anglais est la langue principale mais certaine personnes parlent en français tandis que d’autres s’expriment dans le dialecte germanique de ma région.
So people interested in linguistic might like it 🙂
Also Leute, die an der Linguistik interessiert sind, könnten es mögen 🙂
Ainsi, les gens intéressés par la linguistique pourrait l’apprécier 🙂
I just listened to a talk given by Richard Dawkins.
For those who do not know him, he is the most influential “new atheist” (anti-theist) whose deepest wish would be to rid the world of all religions. Besides that, he is a very gifted evolutionary biologist and writer.
Given his track record and his habit of constantly lumping together all Christians and Muslims and his failure to appreciate the historical and religious contexts in which the Bible and the Koran were written, I expected a highly biased presentation of the facts.
I was pleasantly surprised by his (relatively) moderate tone and even ended up enjoying his show.
The same cannot be said of his followers and the person who titled the video. As we shall see, Dawkins did not “debunk” deism and the “simulation hypothesis”.
At best, he only showed that some arguments for these views are flawed.
In what follows, I want to offer my thoughts about several things he said, albeit not necessarily in a chronological order.
The origin of life and intelligent design
Dawkins recognises that at the moment, we don’t know how life originated. There are several theories out there but they all have their problems and no consensus has been reached.
Of course, our current ignorance cannot be used to argue that no natural phenomena could have been responsible for the appearance of the first self-replicating system.
Dawkins is ready to seriously consider the possibility that life has been seeded on earth by space aliens, which shows a certain mind-openness.
But he is adamant that such creatures could only have evolved through a slow process because the probability of their being formed spontaneously is extremely low.
This begs the question against people holding a religious world view who would say that the creator(s) of life are God(s) who always existed.
This also doesn’t fit in with his beliefs about the origin of the universe, as we will see later on.
Extraterrestrial intelligences and Fermi’s paradox
Dawkins endorses the principle of mediocrity which stipulates that we shouldn’t suppose there is anything special about us.
Thus, since we know there is (advanced) life on earth, we should assume it is widespread across the whole universe.
While being still popular among mainstream scientists, the Principle Of Mediocrity (POM= has grown more controversial over the last years.
Basically, the principle of mediocrity is justified through the principle of indifference (POI), according to which if we know nothing about a situation, we should attribute the same probability to each possibility.
I explained what I consider to be fatal objections to the POI here and here.
As Norton demonstrated, the principle of indifference conflates the difference between knowledge and ignorance and very often leads to arbitrary results (depending on the prior probability distribution one uses).
There is a fundamental distinction between
Situation A) We know that life on earth wasn’t the result of a fluke but that of non-random natural processes
Situation B) We know (almost) nothing about this.
Dawkins went into a paradox mentioned by nuclear physicist Enrico Fermi.
If advanced life is so common in the cosmos, why don’t we see any trace of it?
Several explanations (such as the near impossibility of interstellar travel, the short duration of technological civilisations or their reluctance to interact with such primitive beings as we) have been offered to solve the paradox.
To my mind, while these may be plausible reasons why ten or even hundred extraterrestrial races never approached the earth, they seem extremely far-fetched when applied to millions (let alone billions) of civilisations.
Therefore, I believe that Fermi’s paradox strongly calls in question the conviction that the universe is teeming with advanced life forms.
The fine-tuning argument and the multiverse
Physicists have long since been puzzled by the fact that the constants of nature must lie in a very narrow domain in order to allow for advanced life to exist.
Many theistic philosophers reason like this
All sets of parameter values must have the same probability of being true (applying the Principle Of Indifference mentioned above)
Therefore, the probability of their belonging to a small region is extremely (if not infinitely) small.
It is very unlikely that we are the products of purely natural processes not involving God.
While mainstream cosmologists agree with steps 1 and 2, they then go on to postulate the existence of a (nearly) infinite number of parallel universes covering all intervals of parameter values. A natural consequence of this is that the appearance of a universe such as ours is bound to happen even if no supernatural creator intervenes.
Dawkins considers this the most plausible explanation of the problem.
I have come to the realisation that the whole concept of a fine-tuning problem is misguided because of its reliance on the principle of difference.
The fallacy of doing so has been demonstrated by Norton.
Miracles in an infinite multiverse
According to Clarke’s law, any sufficiently advanced technology is indistinguishable from magic.
Dawkins believes there are probably creatures out there who are so superior to us that we could only regard them as gods if they were to visit us. But he insists that they would have been created through evolutionary processes and would not be supernatural beings.
But this means that in order for him to dismiss out of hand the testimonies of witnesses of paranormal events and miracles, he would have to either show that they violate the laws of physics or give us plausible reasons as to why such creatures would not visit us.
He also faces another problem stemming from his belief in an infinite number of parallel universes.
In an infinite space, any event which is physically possible is bound to happen somewhere.
This has led physicists to consider the possibility of so-called Boltzmann’s brains which would pop into existence because of random fluctuations.
While physicists disagree about the frequency of their appearances in a vast multiverse, they all think they will at least exist somewhere.
Actually, to the best of my knowledge, nobody has been able to convincingly demonstrate they would be very rare.
Anti-theists like to mock Christians by comparing their belief in God to the belief in a flying spaghetti monster.
But if we truly live in an infinite multiverse, flying spaghetti monsters too will necessarily exist somewhere.
What is more, physically very improbable events (such as the resurrection of a man from the dead) are also going to happen somewhere through random processes.
As a consequence, the atheist can no longer say “your belief in the miracles of the New Testament is silly because they violate the law of physics”.
The best he could say would be: “While such events really occur somewhere, their relative frequency is so low that it is unreasonable for you to believe they really took place.”
This is no doubt a weaker position which has its own problems.
Finally, I want to go into how Dawkins considers the possibility of being judged by a God he didn’t believe in.
Dawkins says he would react like the late British philosopher Bertrand Russel:
“Confronted with the Almighty, [Russell] would ask, ‘Sir, why did you not give me better evidence?’“
This assumes that God would be mostly offended by Dawkins’ and Russel’s unbelief.
I have argued elsewhere against the notion (held by fundamentalist Christians) that atheism is immoral and that people dying as atheists will be punished because of their unbelief.
I think it is incompatible with the existence of a supreme being which would necessarily be more loving, just and gracious than any human.
But what if the dialogue between God and Dawkins went like that:
“Dawkins: So, you really exist after all! I did not believe in you because I couldn’t see enough evidence.
God: Fair enough. The universe I created is ambiguous and it leaves people the choice to develop a solid moral character or not. I won’t condemn you because you did not believe in me. Yet, we do have a score to settle.
Dawkins: What do you mean then?
God:I gave you a conscience and the knowledge of good and evil. You knew in your heart that you ought to treat your neighbour as you would like to be treated. But you often disregarded this principle. You and your followers have frequently bullied, mocked and ridiculed respectful opponents. You even loudly proclaimed this was the right thing to do.”
Of course, this conversation is completely fictional. I don’t know the content of Dawkins’ heart and cannot rule out the possibility he will be in heaven.
I find that this video of Dawkins is really intellectually stimulating.
I did not feel challenged in my faith/hope there is a supreme being.
On the contrary, this strengthened my belief that atheists cannot confidently assert that “there are probably no gods and miracles.”
Of course, I must recognise there are many atheistic philosophers who are far more sophisticated than Dawkins out there.
But it is worth noting that Dawkins’ books (especially the God delusion) caused many people to lose their faith.
I think that their conversions to atheism are due to his rhetorical skills and not to the strength of his arguments.
It revolved around the problem of divine hiddenness: if God really exists and is interested in people believing in Him, then why does He not unambiguously prove His existence?
The discussion took place in the comment section of a blog post written by progressive Evangelical theologian Randal Rauser entitled “Is the Atheist my Neighbour?”
When I wrote Is the Atheist My Neighbor? I had a very short endorser wish-list. That list consisted of folks who were leaders in their professions and exemplars of the kind of irenic dialogue between atheist and Christian that was the book’s reason for being.
Neither Richard Dawkins nor Ray Comfort made the list.
One of the people who did make that list was J.L. Schellenberg, Professor of Philosophy at Mount Saint Vincent University. Schellenberg is an atheist and one of the leading philosophers of religion in the world today. His most important work in philosophy of religion is a powerful argument for atheism from divine hiddenness, an argument that he has honed over more than twenty years. Professor Schellenberg has pushed the dialogue and debate forward with a thoughtful and powerful argument, and all without animus or rancor. Indeed, while I have never met him, I know several Christian philosophers who count him not only an esteemed and worthy opponent, but a personal friend as well. You can visit Professor Schellenberg online at his website here.
All this is to say that I was delighted to receive the following endorsement from Professor Schellenberg for Is the Atheist My Neighbor? Given my goals in writing this book, an endorsement like this is worth its weight in gold, and that would hold even if the endorsement were etched in granite. The first sentence alone provides one of the best introductions to a book endorsement that I’ve ever read:
“There are some whose way of following the first of the great commandments has, in the matter of nonbelief, meant violating the second. In this brief and lively but remarkably full and acute discussion, Rauser shows the way out of this problem. Impressively fair, and writing not perfunctorily but with feeling, he has found a way to express genuine neighborliness both to atheists like me and to Christians who struggle to reconcile love and loyalty.”
Andy Schüler, a German Atheist reacted to another commentator arguing that rejecting God’s existence is never an innocent action.
Among many other things, he wrote:
Schellenberg´s argument requires that at least some people who are open to the possibility of God’s existence and do not resist this truth still live and die as unbelievers. If you interpret the Bible in such a way that the existence of such people is impossible – then your interpretation makes the Bible evidently wrong about this matter (in a way that makes any further discussions impossible, because it forces you to accuse people who claim that they indeed are sincerely open to the possibility of God’s existence, yet also sincerely do not believe that there is a God, of simply lying about this).
You don´t teach your kid that he or she shouldn’t touch a hot stove by letting him touch it. Or rather – you would be a terrible parent if you did it). And the scripture you refer to depicts God in an even worse light, God is like a parent that is an extremely skilled mentalist and not only does nothing to stop his little kid from touching the hot stove, but rather uses his skills to convince him that he should touch it!
My response follows. Please forgive me for the small pieces of German dialect scattered here and there 🙂
Hi Andy! 🙂
Long time, no see! (Sit longi Zit hon ich nix meh von dir gehert!).
“Innocence or lack thereof has nothing to do with anything here. Schellenberg´s argument requires that at least some people are open to the possibility of God existing / not resisting the truth of this, yet still live and die as unbelievers.”
My own view is that people “dying as unbelievers” (or atheists for that matter) but sincerely and humbly striving for justice and love will inherit eternal life whereas people dying as egoistical self-righteous bigots will irremediably lose their existence and be no more.
In all his parables, Jesus never threatened anyone with hellfire for not believing in Him or engaging in sexual immorality but for
1) failing to feed the poor, weak, hungry or neglected
2) not repenting from one’s own unjust pride.
Even Paul himself didn’t embrace the whole view often attributed to him in that he wrote
“God “will repay each person according to what they have done.”[a] 7 To those who by persistence in doing good seek glory, honour and immortality, he will give eternal life. 8 But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. 9 There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; 10 but glory, honour and peace for everyone who does good: first for the Jew, then for the Gentile. 11”
If you read Roman 2, it seems quite clear to me that Paul believed in the salvation of righteous heathens dying as such, his other ideas notwithstanding.
It is ironic that those arrogant and unloving fundamentalists who keep preaching about “salvation by faith” and eternal torment are those who are the most likely to miss everlasting life, according to Jesus.
Given that, I find that Schellenberg´s challenges are far less impressive (albeit not entirely unproblematic, of course).
God is under no moral obligation to give clear evidence of His existence to atheists if their unbelief while dying isn’t going to damn them.
You’re quite right that we cannot make a choice about what we deem to be reasonable (obwohl die Engländer das Wort “decide” sowohl als “entscheiden” als auch als “bestimmen”, “herausfinden” verwenden 🙂 )
Yet, the same thing cannot necessarily be said about our hopes .
Obviously, someone convinced that theism is extremely implausible cannot entertain any hope in that direction.
But what if you’re completely ignorant about whether theism or atheism is true?
Or what if you (as I do) believe there are intriguing pieces of evidence for the existence of a non-material world which aren’t, however, compelling?
It appears quite reasonable to think one can, in that case, consciously choose to entertain and cultivate hope in either direction.
One example might make that concept a bit more palatable.
Consider the proposition: “Our world is actually some kind of simulation run by beings we know nothing about . It all started five minutes ago with the appearance of age.”
I’ve no doubt that most of us find that pretty absurd on an emotional level .
Yet, I do not think that anyone can show this to be widely implausible without begging the question and smuggling in assumptions about reality. And I spent quite a few hours exploring propositions aiming at rationally dismissing that possibility.
(You can try to prove me wrong if you so wish 🙂 ).
Therefore, I think that in order to ground our entire knowledge and existence, one has to take a leap of faith and make a pragmatic decision (Entscheidung) not based on whatever reasons.
I’ve already exposed one fundamental flaw of the New Atheism (also-called Anti-Theism): their failure to appreciate the fact that the entity they call Religion (with a capital R) is an incredibly diverse phenomenon.
NO, you should consider every specific denomination and compare its own performance and problems with respect to science,sexism, racism or homophobia.
It is silly to say to a liberal Methodist defending Gay marriage: “Get out of here hateful bigot!” just because he’s an American Christian, and American Christians have on average a low view of homosexuals.
(What follows is his post I quoted while emphasising certain sentences).
Jerry Coyne says I am wrong about creationism, misogyny and homophobia
Jerry Coyne, author of Why Evolution is True (both blog and book) didn’t like my recent posts about the link between creationism, sexism, and homophobia. In a recent post, he argues that I have made a logical fallacy and risk miring the battle against creationism in the ‘atheist wars’ over feminism.
Jerry introduced the post by saying some nice things about me, so I’ll return the compliment: I owe Jerry a great deal. Until I read his book, despite having not been to church in eight years I still thought it made sense to say “evolution is only a theory”. Although at that point I thought evolution was probably right, I had no idea how much evidence there is, nor why my understanding of the term ‘theory’ was wrong-headed. Thanks to him I entered the world of evolutionary science, and my life is the richer for it. And, as Jerry himself points out, he’s been a frequent supporter of my writing and I wouldn’t be as successful a blogger as I am without that patronage.
I sort of appreciate the sentiment of Jerry’s opening sentence—”It’s never a pleasure to criticize the views of someone I admire”—but actually I see no reason why this should be an unpleasant enterprise. One of the best things about my post-church life is that I now feel free to disagree with people without automatically making them my enemies. It’s also possible that I am mistaken about this, in which case I should be glad he’s pointed it out.
The title of Jerry’s post is “Does creationism matter more because it’s connected with misogyny and homophobia?” When you phrase the question like that, I struggle to see how the answer can be anything other than “yes”. Misogyny and homophobia, Jerry and I agree, are unqualified ills. If you take something that’s already bad and add misogyny and homophobia, you make it even worse. I didn’t say (and I do not believe) that if creationism were not homophobic or misogynistic there would be insufficient reason to oppose it. I did argue that the homophobia and misogyny that creationism involves are more pressing matters, and it seems Jerry agrees on this point. Near the end of the post, he writes “In fact, oppression of women and of gays are matters of greater import than is the teaching of creationism, and if I could wave a magic wand I’d make the first two disappear before the third”, which might leave some readers wondering where exactly he and I differ.
Jerry says I’ve made a logical fallacy, which is always a handy shortcut making your opponent look bad. If I’ve made a logical fallacy, I am objectively wrong. This is no mere difference of opinion, or difference of values, which might take longer to sort out or even be irreconcilable. I have made a fallacy, and I am a phallus.
Except that I don’t think I have. Jerry says it’s the underlying cause of all three that we need to oppose, and that was exactly my point in “Why creationism matters“. Possibly I didn’t make this sufficiently clear, in which case I’m glad for the opportunity to do so. We must be tough on creationism and tough on the causes of creationism. Jerry is right. Sort of.
The underlying cause of creationism, homophobia, and misogyny, says Jerry, is religion, and it is religion we must oppose. And here, I suspect, it is Jerry whose logic is flawed. Clearly, not all religion is all of these things, although much (perhaps most) of it is. Some religious people are among the most vocal opponents of creationism, and for some their faith is an extra reason to oppose the subjugation of women and gay people. Some of those people are among this blog’s most vocal supporters. So we’re going to need a different reason to oppose all religion, because this one is not fit for purpose.
Biblical literalism, on the other hand, is a root cause of all three of the problems at hand. The problem is the way creationists read the Bible. It promotes not just creationism, patriarchy, and gay-bashing, but also the denial of history, the enthusiastic acceptance of immorality, and an irrational rejection of opposing evidence. It is an intellectual black hole. But not all religion is Biblical literalism. I am (if you’ll forgive the term) agnostic on the question of whether the world would be better off if there were no religion at all. My hunch is that it probably would, but there isn’t enough data to be sure. Anyone who claims with certainty that religion must be annihilated for the good of humanity is taking a faith position. Which is somewhat ironic.
In my follow up post, “Creationism is inherently homophobic and misogynistic“, I made a somewhat stronger claim, but I still don’t think I made a logical fallacy. The argument here was this: the Biblical creation myths themselves contain verses which are anti-women and anti-gay. Now I’m not going to say there’s only one possible interpretation of those verses, because only fundamentalists think that way. But I did argue that if you interpret those verses using the same hermeneutic that creationists use to interpret the surrounding text, then you reach nasty conclusions. And I backed this up by empirically showing that those are, indeed, the very conclusions that creationists often come to.
The most trenchant criticism of that post, funnily enough, came from a Christian. Regular reader and commenter Kevin Long pointed out that I was expecting logical consistency from a group of people who have black belts in holding internally contradictory beliefs.
You’re thinking too logically here. Religion is not particularly logical. People are not particularly logical or theoretical about these things. People don’t usually haul out their beliefs and inspect them item by item. Most people are handed a set of beliefs early on in life, and then they just run with them, accepting the whole thing, but adapting bits when they need to. Most of these beliefs are rather fuzzy. Your gay Creationist friend is an example of that, and that type of thinking is, and has always been, the majority. This is actually an encouraging thing: people who are adaptable always outweigh people who are strictly inflexible.
That’s hardly a defence of creationism or of religion, but it does mean I could be more optimistic about the possibility of equality-affirming creationists. Of course, the problem, which Kevin’s post hints at, is that creationist beliefs actually rest on church traditions and authority, despite the fundamentalist insistence that they come purely from a plain reading of the Bible. Those church traditions are usually patriarchal and exclusionary. Kevin also pointed out that there are creationists who are not literalists with regard to other aspects of the Bible; my argument obviously wouldn’t hold in those cases. Our thread on the subject is worth a read.
I think the most important reason Jerry Coyne didn’t like my posts is that they failed the SJW sniff-test. And yes, at this point I must reveal (if it was not already clear) that I am one of those pesky feminist atheists threatening to divide the ‘movement’ with concerns over misogyny. Because what happens in this life matters more to me than what people think is going to happen after we die, I care more about equality, access to education, and social justice than I do about the nonexistence of gods.
Here follows my response to this post.
Simply amazing, Jonny!
If I didn’t fear to offend you, I’d be tempted to call you a prophet (in the noblest sense of the word).
There are so many true things you expressed here in such a stark and beautiful manner.
You (and Kevin) are entirely right that there is no consistent fundamentalist living under the sun.
Indeed, the Bible speaks with conflicting voices on many topics so that inerrantists have necessarily to distort some verses in order to take others at face value.
Their picking and choosing is (as you pointed out) strongly influenced by religious traditions and economical and social factors.
In the context of the American culture war, it is all too easy to use words in a fuzzy way without clearly laying out their meaning in order to make ideological points.
Over and over again, one can find people shouting: “Atheism has killed millions of people in the former Eastern block! Atheism is responsible for the Gulags!” and other loudly saying that “Religion is killing millions of people in the Middle East!”
For the sake of the argument, I will assume that atheism means the denial of God’s existence and religion any community based on supernatural beliefs (bypassing the difficulty of defining “natural” and “supernatural”).
If that’s the case, it is completely fallacious to say that atheism caused all the atrocities committed by these regimes in the past.
There’s absolutely no logical connection between denying God’s existence and thinking that such kinds of mass murders are morally warranted.
Countless atheists find these utterly abhorrent.
Likewise, it is completely fallacious to say that Religion causes misogyny and homophobia. There’s absolutely no logical connection between asserting “there is a supernatural realm” and “Gay people and women ought to be discriminated”. Countless religious folks find this utterly appalling.
While Jerry Coyne might be an incredibly brilliant scientist, he makes very blatant fallacies while wearing his armour of reckless culture warrior.
I appreciate your great modesty and the fact you care more about decency and love than about winning an argument.
I also think you’re entirely right to point out that the harmful moral beliefs of fundamentalists are worse than their teaching creation science.
Now I want to comment on the thought that the world would be better off without Religion .
I think it is a binary way to consider things.
As I wrote about Coyne’s initial defence of this idea:
“Basically his (implicit) reasoning was as follows:
1) It would be good to live in a world where creationism (and other anti-scientific beliefs) have wholly disappeared.
2) If ALL religions were to fade away, creationism would be no more.
3) Hence it is morally good to use our best techniques of psychological warfare to utterly destroy ALL religions.
Interestingly enough, French racists use exactly the same kind of reasoning:
1′) It would be good to live in a France where anti-white hatred no longer exists.
2′) If ALL blacks and Arabs were driven out of the land, anti-white hatred would be no more.
3′) Hence it is morally good to expel ALL blacks and Arabs from France.
Let us grant that both 1) and 1′) are true.
2) and 2′) are certainly technically true in both cases.
If ALL religions were to go away, there would be no longer any form of creationism, and if ALL blacks and Arabs no longer lived in France, anti-white hatred would be no more.
But it should be clear that a vital fact has been entirely left out of the picture in the second racist reasoning. There are countless blacks and Arabs (indeed the majority of them) who do not hate white folks and are completely respectful of French laws and customs.
It would be egregiously wrong to expel them as well for this would be a gruesome form of collective punishment.
Exactly the same thing can be said about Coyne’s reasoning.
There are countless moderate, progressive and even conservative religious believers who are not opposed to science and reason and who do not cause any harm to the society in which they live.
Advocating to systematically bully them out of their faith is equally egregious.“
(I can modify the example if you don’t deem it appropriate here. I do think it’s a good analogy which nicely illustrates the dangers of this type of reasoning).
I am convinced that the world would be better off if all fundamentalists who jettison their reason and moral intuitions for the sake of dogmas would give up their belief systems (and there are also many “secular” fundamentalists satisfying this definition).
But I see no reason to think that a thoroughly godless world would be better off than a world with religious people who are all driven by genuine love.
Let me end this long comment by saying one positive thing about Jerry: he has an adorable kitten he takes care of 🙂
Four years ago I did my own series along similar lines titled “How to Confound Christians with Bad Arguments.” The first installment was: “Compare Santa to Jesus.” Needless to say, naming and shaming this kind of ignorance is an important way to maintain the health of a belief community.
While I think it is worthwhile to point out the problematic memes in another belief community, it is even better to commit some time to pointing out the problems in your own community. And that’s why I’m doubly appreciative for Jeff’s new series.
I have always aimed to do the same thing by extending at least as much criticism to elements within my own belief community as I direct outside it. As a case in point, in a few weeks my new book will be in the marketplace. In Is the Atheist My Neighbor? I launch a book-length critique of a particularly pernicious Christian meme, namely the idea that deep-down atheists really do believe in God and they are sinfully suppressing this belief so that they may live with impunity. I believe this is a very harmful meme which has left much misunderstanding, pain, and suffering in its wake. (Incidentally, the book also features an interview with Jeff Lowder. Bonus!)
So how ought we to respond to harmful memes? Must we always speak out against them? The Book of Common Prayer includes the following confession: “We have left undone those things which we ought to have done; And we have done those things which we ought not to have done.” Note in this confession that there are two distinct sins. Yes, there is the sin of commission, namely those things we have done. But there are also the sins of omission, those things we ought to have done but failed to do. To propagate memes of ignorance, bigotry, and prejudice within your belief community constitutes a sin (or if you prefer, an “error” or “indiscretion”) of commission. But to fail to censure memes of ignorance, bigotry, and prejudice also constitutes a sin, namely a sin of omission.
In other words, there is no neutral place to stand with respect to this pernicious nonsense. Can you imagine the impact if every time one of these memes was posted or tweeted a chorus would rise up in indignation? Things would begin to change pretty quickly. To sum up, you’re either part of the solution or you’re part of the problem.
My interaction with an atheist
Epicurus wrote an interesting comment:
I look forward to reading the book. I’ve always felt that Christians are trapped and must believe that non christians are suppressing belief because of Paul’s writings and attitudes on the matter. It will be interesting to read Randal’s examination of the topic.
To which I answered:
Not all Christians believe in Biblical inerrancy.
What’s more, Paul can be quite ambiguous on that very topic.
“But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God’s wrath, when his righteous judgment will be revealed. 6 God “will repay each person according to what they have done.”[a] 7 To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life. 8 But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. 9 There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; 10 but glory, honour and peace for everyone who does good: first for the Jew, then for the GENTILE. 11 For God does not show favouritism.”
A straightforward interpretation of this passage would be that Paul did believe that HEATHENS were able to strive for good works, thereby inheriting immortality.
Consider further this parable of Jesus:
“31 “When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne. 32 All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. 33 He will put the sheep on his right and the goats on his left.
34 “Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. 35 For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 36 I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’
37 “Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 38 When did we see you a stranger and invite you in, or needing clothes and clothe you? 39 When did we see you sick or in prison and go to visit you?’
40 “The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’
41 “Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. 42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, 43 I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.’
44 “They also will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?’
45 “He will reply, ‘Truly I tell you, whatever you did not do for one of the least of these, you did not do for me.’ 46 “Then they will go away to eternal punishment, but the righteous to eternal life.”
Were the righteous ones people who put their faith in Jesus during this lifetime and were “saved by grace”?
I think it’s a terribly convoluted interpretation of this passage.
A likely interpretation is that Jesus (and possibly also Paul) believed in a kind of virtue ethics according to which salvation comes through the cultivation of a just and humble Christ-like personality while sincerely acknowledging one’s sins and need for salvation.
Therefore, I do think it is quite possible for a Christian to believe that many persons dying as atheists will inherit eternal life whereas self-righteous bigots of all kinds will be no more.
I certainly know quite a few atheists who are much closer to the spirit of Christ than many of his followers.
Epicurus “Therefore, I do think it is quite possible for a Christian to believe that many persons dying as atheists will inherit eternal life whereas self-righteous bigots of all kinds will be no more”.That all sounds fine, but what do you do with verses that suggest differently? Because you don’t believe in inerrancy you can ignore them and use the ones you like?
Hi. My point was that, at the very least, Christians aren’t compelled to have such an attitude towards atheists. While the Bible can often speak with conflicting voices, I do not think we can find anything telling us unambiguously that unbelievers are immoral but many things clearly asserting the contrary.
I grant your general point, however. It would be terribly question-begging to base doctrines on verses we arbitrarily pick and choose, once we’ve already concluded that the Biblical Canon isn’t internally coherent.
Ultimately, I base my faith on God defined as the greatest Being which can exist.
In the end, I think this is a hope which cannot be proven through rational arguments. Neither can atheism or materialism. (Many mainstream Christians in Europe consider “faith” as an existential decision to hope in God rather than as a set of knowledge claims).
I also think, however, that EVERY belief system must be grounded through unproven presuppositions.
Consider for example the possibility that we are living in a simulation which was created ten minutes ago.
I’ve no doubt that (almost) all of us find this completely absurd on an emotional level.
Yet I do not think that you can show this to be rationally implausible without begging the question in one way or the other. (You can try to prove me wrong if you so wish).
Ooops, I might have gotten a bit too far from the original topic 🙂
I want to agree with you, but when I read things like Romans 1:18-32, or Psalm 14:1, etc, I can’t
My interaction with a Conservative Evangelical
A little bit later, a Conservative Protestant criticised my views on salvation:
So you’re advocating Pelagianism? There’s no need to go that far.
Rom 2 is tricky. Thee point isn’t salvation by works. If you read the whole chapter, the gist is to jolt Jews out of complacency in thinking that they can sin and be saved, merely because they possess the Torah as a birthright, and that many gentiles are actually closer to heaven than they.
As to the sheep/goats parable, note the word “brethren”. This does not refer to generic acts of charity, but to good deeds done to Christians, so the doer would in some sense be considered Christian (ex. he who gives a cup of cold water, etc.)
None of this contradicts Rom 1, which seems to suggest that unbelievers hold (“suppress”) the knowledge of God’s existence, out of base motives.
I could as well say that Roman 1 is “tricky” and use Roman 2 to interpret it as meaning the collective sin of the culture rather than that of all individuals belonging to it.
Suppose that both Jesus and Paul believed that the deepest truth of the universe is that you have to believe in Christ on this side of the grave in order to be saved.
I think they would have said something like that:
“Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. 35 For you did put your faith in me before entering the grave “
Roman 2: “But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God’s wrath, when his righteous judgement will be revealed. 6 IF He “will repay each person according to what they have done.”, WE WILL ALL BE DAMNED. 7 To those who CONSCIOUSLY BELIEVED IN HIS SON DURING THEIR LIFETIME, he will give eternal life.8 But for those who DID NOT BELIEVE IN HIM, there will be wrath and anger. 9 There will be trouble and distress for every human being who DID NOT BELIEVE IN HIM: first for the Jew, then for the Gentile; 10 but glory, honour and peace for everyone who does good THROUGH BELIEVING IN HIM: first for the Jew, then for the gentile. 11 For God does not show favouritism.”
The fact that Jesus and Paul used very different words and phrases is a terrible fit to the classical Protestant view of salvation.
I might add that Rob’s answers are pretty far-fetched in other respects as well.
While Paul’s main point in Roman 2 was certainly to criticise a belief in Jewish supremacy, the way he expressed himself makes it pretty likely he believed that humble heathens striving for a righteous life will inherit immortality and glory.
So, Rob’s remark concerning Paul’s main intention while writing this fails to engage with my reasoning.
As for Jesus’ parable of the sheep and the goats, Rob’s argumentation sounds really bizarre to my subjective ears. It appears to go like this
1) The word “Brethren” in the parable refers to “Christians in need”
2) Thus, those who inherit salvation are those who helped Christians in need
3) A person helps a Christian in need if and only if she is herself a Christian
4) Therefore, all Christians will go to heaven whereas all unbelievers will go to hell.
That’s the only way I can make sense of it.
While I cannot judge Rob as a person, I think that this particular argument wasn’t particularly convincing.
1′) As Jesus taught this, there wasn’t yet any Christian around and it seems quite clear that “Brethren” referred to his fellow Jews trying to do the will of this Father while he was preaching in Israel. And whenever “doing the will of the Father” is mentioned in the Gospel of Matthew, it means good works towards God and one’s neighbour and not faith in Him as the only possible “fire insurance”.
3′) involves that, whenever confronted with a Christian in need, all Christians will help the person in question whereas all non-Christians will selfishly refuse to do so. This is truly an extraordinary claim which can be all too easily refuted by reading testimonies of Christians in areas of armed conflict.
Saying that these passages teach “salvation by faith only” nonetheless means that Paul and Jesus were quite sloppy in their choice of words and examples. Given their extreme ambiguity, it would have been then quite legitimate for the Church before (and after) Luther to interpret this in good conscience and perfectly legitimately as supporting the “false teaching” of salvation by works.
This comes over as a desperate attempt at salvaging one’s dogmas no matter what.
I believe that honestly leaving every Biblical text speak for itself instead of imposing a predefined pattern on it leads to two important conclusions:
A) The Bible is not inerrant: it can clearly speak with conflicting voices
B) The large majority of texts go against major doctrines held by Conservative Protestants. Indeed,
So, this was doubtlessly a terribly chaotic post 🙂
During these two interactions, I obviously touched on a lot of topics. I hope that my readers have found some of this interesting, regardless of whether they’re Christians, atheists or belong to an entirely different species altogether.