Religion


From Ian Frazier, whenever he writes anything I make an effort to read it:

…if God did not write the Bible…he certainly did take credit for it. That is, God did not go out of his way to make it clear that he had not written this book attributed to him. Quite simply, he appropriated work done by someone else. And, if that weren’t bad enough, he never even checked these Scriptures to see if his ghostwriters got the facts halfway right. He did not appear in a vision to suggest they needed to add a dinosaur or some trilobites for realism. As I noticed with newly opened eyes all that was left out of this book, I had to admit an even more upsetting possibility: not only did God not write or check the Bible; it’s quite likely that he did not even read the whole thing. I began to ask myself if I could believe in a God like that–one who plagiarized, and did it so sloppily and disrespectfully. I reached the painful conclusion that I could not. (37)

Now I understand why so many undergraduate papers are so bad. Their deity is a plagiarist and a bad one at that.

Frazier, Ian. (2011, March 7.) In my defense. The New Yorker, 36-37.

a vindication of God’s goodness and justice in the face of the existence of evil

“O’Leary’s knowledge of these fields is thorough, and he describes apocalyptic rhetoric as an attempt at theodicy that justifies the existence of evil in the world by redefining teporality by promising an end to time, and therefore to evil.” (Berger 1996, online)

I’ve always been fairly annoyed when people cite the reason for their atheism/skepticism is because a God would never allow such suffering in the world.  One, this doesn’t answer the deist’s description of God.  Even though the deist is not burdened by the constant need to moralize about God, it is still a fear to confront the sadness of atheism.  Second, as if an omnipotent and omniscient being cares about the sufferings here.  Even if it did at one time, how could it not become bored and unsympathetic?  Those two reasons are reasons why the argument is inaccurate.  However, there is also a disadvantage to that thinking.  This rationale for atheism/skepticism is still rooted in a fundamental arrogance that plagues religions.  And it is precisely that arrogance that makes the avoidable sufferings (yes, there are unavoidable sufferings) happen.

Berger, James.  (1996).  Ends and means: Theorizing apocolypse in the 1990s.  Postmodern Culture, 6 (3).

What About Intelligent Design? – Part 7 – Is Theistic Evolution a Valid Compromise? « Minds 2 Mentes

Here at SN we are divided about the existence of God, so it falls on the atheist for portions of this argument: we concur with Minds 2 Mentes (M2M) that “the Theistic Evolution stance is a cop-out that has been created to try to conform to the world” but not because “no compromise is possible” rather it is an attempt to hold onto faith in the face of overwhelming evidence for evolution and against portions of creation myths.

I do enjoy the series from M2M because they (apologies if the author was not both M2M contributors) offer up unusual and challenging arguments.  This is refreshing for someone that has been slogging through the same tired arguments for the past 20 years.  Here I will just focus on part 7 and explain why their disputation of Theistic Evolution fails to persuade.

M2M’s first argument is that the two (evolution and creationism) cannot co-exist because they need not co-exist.  Strict evolutionists do not need a creator and creationists do not need a natural selection mechanism.  M2M then confuses a polar system to be a binary one: one where permutations do not exist.  The Theistic Evolutionists’ argument is already more advanced, as they begin with a criticism of such a stark either/or ordering of the debate.

M2M’s next argument is the more interesting one, especially since it focuses on the conception of death.  M2M’s flaw, however, is that they focus on death when their textual evidence focuses on human death.  For M2M death did not exist until The Fall, whereas natural selection requires death to occur.  If there was no death before The Fall then their argument makes complete sense, but that is not the case.  It is entirely consistent with scripture to say death existed among non-humans, after all none of the other creatures were fashioned in God’s image.  This claim also seems to have biblical support as the Garden of Eden had non-humans, which were under human stewardship.  I have always interpreted and heard interpretations (to support carnivorous activities) that these creatures were edible.  Death therefore existed before The Fall, allowing evolution to occur in some senses and still allowing some forms of the creation myth.

Rereading their post again but with a recognition of M2M’s erroneous elision of ‘human’ from ‘human death’ rehabilitates the very theory they try to dispute. They attempt to correct a contradiction that would unravel the theory of salvation.  My method (placing ‘human’ in front of ‘death’ in their post) would also make the same repair but without calling evolutionists stupid (they do it nicely though.)