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Showing posts sorted by relevance for query Convert or die. Sort by date Show all posts

Words From the Inquisition: "Convert or Die!"

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I just watched the first episode of the PBS special, The Secret Files of the Inquisition. The second episode will be on next week (5/16/07), and I highly recommend you watch it. One inquisitor, who went on to become Pope Benedict, told a Jew under interrogation, “convert or die!” These three words echoed down into villages and homes for two centuries. That’s two whole centuries. There was no escape from the power of the church since it reigned exclusively, even over the very ideas people entertained.


At the beginning of the 14th century the church was losing power because it was unwilling to change. The people did not have access to the Bible (nor was there a printed Bible). They were simply to believe what the church taught. Furthermore, the Sunday masses were done in Latin, which people couldn’t understand. So it gave rise to many ideas about religious truth, including a heretical group called “The Good Men.” Instead of addressing these disputes civilly the Church set out to stamp out heresy, violently and forcefully.

The angelic doctor Thomas Aquinas had previously argued that heresy was a "leavening influence" upon the minds of the weak, and as such, heretics should be killed. Since heretical ideas could inflict the greatest possible harm upon other human beings, it was the greatest crime of all. Heretical ideas could send people to an eternally conscious torment in hell. So logic demands that the church must get rid of this heretical leavening influence. It was indeed the greatest crime of them all, given this logic. So, “convert or die!”

Christians today say the church of the Inquisition was wrong, just like they say the Christians who justified American slavery were wrong. And that’s correct. They were wrong. But not for the reasons today’s Christians think. Today's Christians think the Christians of the past were wrong because they misinterpreted the Bible. But the truth is that these former Christians were wrong to believe the Bible in the first place. They were wrong to believe the Bible at all. Today’s Christians cherry-pick from out of the Bible what they want to believe. Today’s Christians have developed a more civilized ethical consciousness, and they read that consciousness back into the Bible rather than adopting what the plain sense and logic of the Bible dictates.

Here are some Bible verses to support the logic of killing heretics:

From Exodus 22:
You shall not permit a female sorcerer to live.
Whoever sacrifices to any god, other than the LORD alone, shall be devoted to destruction.

From Numbers 25:
2 These invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods. 3 Thus Israel yoked itself to the Baal of Peor, and the LORD’s anger was kindled agai nst Israel. 4 The LORD said to Moses, “Take all the chiefs of the people, and impale them in the sun before the LORD, in order that the fierce anger of the LORD may turn away from Israel.” 5 And Moses said to the judges of Israel, “Each of you shall kill any of your people who have yoked themselves to the Baal of Peor.” 6 Just then one of the Israelites came and brought a Midianite woman into his family, in the sight of Moses and in the sight of the whole congregation of the Israelites, while they were weeping at the entrance of the tent of meeting. 7 When Phinehas son of Eleazar, son of Aaron the priest, saw it, he got up and left the congregation. Taking a spear in his hand, 8 he went after the Israelite man into the tent, and pierced the two of them, the Israelite and the woman, through the belly.

From Deuteronomy 13:
If prophets or those who divine by dreams appear among you and promise you omens or portents, 2 and the omens or the portents declared by them take place, and they say, “Let us follow other gods” (whom you have not known) “and let us serve them,” 3 you must not heed the words of those prophets or those who divine by dreams; for the LORD your God is testing you, to know whether you indeed love the LORD your God with all your heart and soul. 4 The LORD your God you shall follow, him alone you shall fear, his commandments you shall keep, his voice you shall obey, him you shall serve, and to him you shall hold fast. 5 But those prophets or those who divine by dreams shall be put to death for having spoken treason against the LORD your God—who brought you out of the land of Egypt and redeemed you from the house of slavery—to turn you from the way in which the LORD your God commanded you to walk. So you shall purge the evil from your midst. 6 If anyone secretly entices you—even if it is your brother, your father’s son orb your mother’s son, or your own son or daughter, or the wife you embrace, or your most intimate friend—saying, “Let us go worship other gods,” whom neither you nor your ancestors have known, 7 any of the gods of the peoples that are around you, whether near you or far away from you, from one end of the earth to the other, 8 you must not yield to or heed any such persons. Show them no pity or compassion and do not shield them. 9 But you shall surely kill them; your own hand shall be first against them to execute them, and afterwards the hand of all the people. 10 Stone them to death for trying to turn you away from the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. 11 Then all Israel shall hear and be afraid, and never again do any such wickedness. 12 If you hear it said about one of the towns that the LORD your God is giving you to live in, 13 that scoundrels from among you have gone out and led the inhabitants of the town astray, saying, “Let us go and worship other gods,” whom you have not known, 14 then you shall inquire and make a thorough investigation. If the charge is established that such an abhorrent thing has been done among you, 15 you shall put the inhabitants of that town to the sword, utterly destroying it and everything in it—even putting its livestock to the sword

From Deuteronomy 17:
2 If there is found among you, in one of your towns that the LORD your God is giving you, a man or woman who does what is evil in the sight of the LORD your God, and transgresses his covenant 3 by going to serve other gods and worshiping them—whether the sun or the moon or any of the host of heaven, which I have forbidden— 4 and if it is reported to you or you hear of it, and you make a thorough inquiry, and the charge is proved true that such an abhorrent thing has occurred in Israel, 5 then you shall bring out to your gates that man or that woman who has committed this crime and you shall stone the man or woman to death. 20 But any prophet who speaks in the name of other gods, or who presumes to speak in my name a word that I have not commanded the prophet to speak—that prophet shall die.”

How much clearer can the Bible be?

I understand how today's Christians gerrymander around the logical conclusion of these texts. They say these Bible passages don't apply under the New Covenant. But if that's so, then why wasn't God clear about this such that Aquinas and two centuries of theologians got it wrong, causing such torment and misery? Can God effectively communicate to us, or not? Doesn't he know us well enough to do so? It seems that the logic of Aquinas is impeccable, based upon these texts, or an omniscient God needs some basic lessons in communication, or, God isn't a good God.

That being said, I see no moral reason whatsoever for these texts to demand the death of heretics in the first place, even under the Old Covenant. Such commands are reprehensible, coming from an all loving God. But even if they can be justified under the Old Covenant, which they cannot, why didn't God (Jesus or the Apostles) specifically say, "Thou shalt not kill people if they don't believe the gospel," and say it as often as needed? If that was the case, and if you were God, wouldn't YOU do the decent thing here? It just appears the Bible was written by superstitious and barbaric people that reflected their primitive notions about God, that's all. And it best explains what we see in the Bible.

“Convert or die!”

What horrible words to hear! How is this different from militant Muslims?

“Convert or die!”

----------------------------------------------

The broken record I keep hearing from Christians is that I cannot presume to judge God, or that I have no objective moral standard to say that the church did wrong. But what I'm doing is simply taking the present day ethical notions that both Christians and skeptics have and asking why the Bible is so barbaric? I'm saying such notions show me that kind of God doesn't exist. I'm not judging God. I don't think he exists. I'm asking whether such a God exists. I'm asking whether the Bible reflects the will of a good God, and my conclusion is BASED UPON THE ETHICAL NOTIONS OF CHRISTIANS THEMSELVES. I can justify my ethical notions, but that's a separate issue. I'm asking how Christians can justify these texts in the Bible and the logic that follows, if they believe a good God exists.

The Problem of Evil, Alvin Plantinga & Victor Reppert

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I saw through Plantinga's initial assumptions regarding his "solution" to the problem of evil twenty years ago while reading Plantinga's book that a Calvinist friend loaned me. I phoned Plantinga years later. He didn't answer my question.

Here's my question...

A free-willed
All powerful
All knowing
All good
All perfect
All blissful God

creates something SOLELY out of His own will, power, knowledge, goodness, perfection, and bliss...so what room is there for anything less?

...but out of infinite perfection comes a cosmos where everything dies, where bliss is fleeting, where minds and hearts grow confused, damaged, sometimes even shattered via the process of struggling to earn a living and/or raise a family, or whittled down via repressive labor, or bored to death. Where human development is difficult and perilous, where communication is difficult, even perilous, for both people and nations, where ignorance (inherent in each culture, family and individual) and stubborness about one's ignorance is rife (the latter perhaps due to increasing inflexibility of the brain/mind once it has assumed a "system"--or been "assumed by" a system--because we not only "have beliefs," but there is also evidence that "beliefs have us" as well). A cosmos where we cannot "see" what's "behind it," where "God" and "heaven" and the "afterlife" (or even the "before birth") remains "hidden" to the vast majority of the earth's inhabitants throughout time. A cosmos where consciousness does not appear to pop out fully grown all at once, but has to develop just as the brain/mind develops in the womb and during the time of infancy, childhood, adolescent impulsivness and finally adulthood. A cosmos where we continue to struggled against a world of nature that kills with cold, wind, fire, water, earth, desert heat, lava, predators, poisons, diseases, parasites. A cosmos where we strive to lessen the painful effects of, or eliminate, nature's dangers and pains that haunt not only us, but every other living organism on this planet. So we fighting the cold weather that kills to the desert heat that withers, and we strive to discern early warning signs of natural disasters and epidemics. A cosmos where we also strive to eliminate barriers of communication, or blow each other up trying.

Christian apologists like Plantinga ADD to the above mix of confusion and dangers their PRESUMPTION that this cosmos is all for the greater good, and PRESUME that besides all of the above confusion imperfection and dangers--from the death of everything we see--to insufferable boredom--to daily pains--passions--miscommunications--the ignorance inherent in each culture, family and individual--the inflexibility and intertia inherent in each brain/mind as it develops from youth--or degenerates with age--besides all that--Christian apologists insist everyone MUST believe in a particular holy book written by true believers (even in a particular INTERPRETATION of that holy book), or we will not only continue to suffer as on earth, but suffer relentlessly for eternity, without mercy.

And Plantinga presents it all like it's the most "rational" view possible.

Christian philosopher Victor Reppert at his blog, "C. S. Lewis's Dangerous Idea," seems at least doubtful that Plantinga's view is the most rational and suggests that it might made a bit more sense if people received "another chance" after they had died to "convert." I assume Vic believes that the ignorant limited brain/minds, and confused or debilitated characteristics of people's brain/minds from living in this imperfect cosmos will be healed following death (otherwise they might misperceive even the afterlife based on past limited experiences or imperfect brain/mind constitutions). So Vic suggests non-Christians will all be given another chance to "believe" after they have seen God and heaven and had time to investigate and ponder matters on the "other" side of this cosmos. But Vic also realizes I suppose that this is a rationalization on Vic's part. (What other of Vic's beliefs might not also be "rationalizations to believe" as he does, i.e., rather than "reasons to believe?") At the very least Vic does not appear to think that Plantinga has "solved" all the problems regarding this cosmos and the Christian view of salvation, since Vic recognizes the need to try and go "further" than Plantinga via Vic's "second chance" scenario/rationalization.

Victor Reppert remains uncomfortable, has more questions than most orthodox Christian apologists on the internet. (Welcome to my mind/brain world, Vic, filled with more questions than answers.)

I have rational difficulties conceiving of a perfectly good and perfectly powerful being squeezing out a cosmos such as this. Furthermore, the experience of this cosmos in which all things die (and stuggle not to) with such daily persistance is a shared experience of everyone on the planet.

I have even GREATER difficulty imagining that humanity (and every other organism on earth) have been placed in such a universally deadly situation in order that human beings might "hear the Word of the Christian God" and either choose to believe a book written by true believers, or die an everlasting death.

P.S., Since I'm agnostic, let me play around with a philosophical suggestion or two, a rationalization here, a guess there, concerning God. What if "God," being a perfect eternal being, got omni-bored and tried to surprise Himself/Herself/They/Itself by playing "hide and seek" with Him/Her/They/Itself in a panentheistic fashion? Not that I even know what "panentheism" is, except to say that some say it refers to a view of "God" as the flame of all reality with everything else being flamelets proceedings from the one great flame, a lot like pantheism, but with each flamelet having a slightly greater degree of individuality. (I won't argue whether such a conception of "degrees of individuality" is "true or not" in a philosophical sense, which will obviously get us no where, since how could one prove any of my assumptions above at all)? At any rate the "Hide and Seek" playing panehtheistic God who gets omnibored and then tries to generate "Surprise," might help explain a cosmos in which life arises yet everything dies, and it might help explain humanity as well, including the "hiddenness" of God. But again, I admit I'm only dealing with analogies from "fire," or from basic human emotions such as "boredom" and "surprise," and ways in which we understand such matters, and thus I am bending the wax nose of philosphical ideas and words in ways I cannot prove and that prove nothing. Though if someone wished to follow up on this little suggestion they could do worse than read Alan Watts's BOOK OF THE TABOO (Against Knowing Who You Really Are); or his Christian version of the same view in an earlier work he wrote while still an Anglican priest, BEHOLD THE SPIRIT. I am not however suggesting one must read anything of the sort.

Another guess concerns the views of universalist Christians who believe that God and time are the best teachers, hence they don't fear what comes next for anyone, and merely seek to blow on the spark of eternal salvation already lying inside us all, to inspire and uplift.

I'm not saying any philosophocal suggestion of mine, or Plantinga's, or Reppert's, is easy to maintain however, not if pains or diseases of body and/or mind grow excruciating. People suffering a "ringing in the ears" have been known to leap to their deaths because the ringing kept them up till they had gone nearly mad. Sleep deprivation, even just dream deprivation (waking up a person whenever they go into rapid eye movement (or REM) mode to prevent them from dreaming) can apparently kill a person faster than depriving them of food. During times of intense pain, disease, or deprivation neither philosophy nor theology seem to help the person who is being forced to suffer greatly. Even in the Bible, though Job didn't curse God, he sought answers. "WHY?" Even Jesus is portrayed as shouting out "WHY" in a despairing line from a psalm before his death, "My God, My God WHY have you forsaken me?" C.S.Lewis admitted a year before he died that he "dreaded most" the thought that he may have been "deceiving himself" concerning the kind of "God" who would give his wife cancer and then himself cancer. Or as in the case of a conversation Mother Teresa had (she didn't believe in pain killers) with a man suffering intense pain from cancer, "Jesus is kissing you," to which the man replied, "Then I wish he'd stop." That's the problem of pain in a nutshell. The "dread" of C.S. Lewis. The "Whys" of Job and Jesus. Not to mention Victor Reppert's "second chance."

Christian Belief Through the Lens of Cognitive Science: Part 4 of 6

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IV. The Born Again Experience

I prayed harder and just then I felt like everything I was saying was being sucked into a vacuum. When I stood up, I felt like thin air; I had to brace myself. I felt this energy, it was a kind of an ecstasy.” --Cathy “Something began to flow in me—a kind of energy . . . Then came the strange sensation that water was not only running down my cheeks, but surging through my body as well, cleansing and cooling as it went.” --Colson “It was a beautiful feeling of well-being, warmth and loving . . . I went home and all night long these warm feelings kept coming up in my body.” --Jean “I felt something real warm overwhelming me. It was in just a moment, yet it was like an eternity. . . . a joy, such a joy hit me with such a tremendous force that I jumped . . . and ran.” --Helen. (From Conway & Siegelman, Snapping, pp 24, 32, 12, 31)

For many Christians, being born again is unlike anything they have ever known. A sense of personal conviction, yielding or release followed by indescribable peace and joy – this is the stuff of spiritual transformation. Once experienced it is unforgettable, and many people can recall small details years later. In the aftermath of such a moment, an alcoholic may stop drinking or a criminal fugitive may hand himself in to the authorities. A housewife may sail through her tasks for weeks, flooded by a sense of God’s love flowing through her to her children. A normally introverted programmer may begin inviting his co-workers to church.

This experience, more than any other, creates a sense of certainty about Christian belief and so makes belief impervious to rational argumentation. A believer knows what he or she has experienced and seen. Even converts who don’t feel radically transformed after praying “the sinner’s prayer” may feel overwhelmed by God’s presence during subsequent prayer or worship. Evangelical and Pentecostal forms of Christianity that are gaining ground around the world particularly emphasize emotional peaks such as faith healing or speaking in tongues. Worshipers may get caught up in exuberant singing, shouting, dancing and tears of joy.

What most Christians don’t know is that these experiences are not unique to Christianity. In fact, the quotations that you just read come from two born again Christians, a Moonie, and an encounter group participant. Their words are similar, because the born again experience doesn’t require a specific set of beliefs. It requires a specific social/emotional process, and the dogmas or explanations are secondary.

Flo Conway and Jim Siegelman have written an excellent book on what they call sudden personality change, or “snapping.” The first edition of their book, Snapping focused on small countercultural cults and self-help groups that sprang up in the 1960’s and 1970’s such as Hare Krishna, Transcendental Meditation, EST, Mind Dynamics, Unification Church, Scientology, and others. When asked about whether Evangelical Christianity might fit the pattern, Conway and Siegelman were reluctant to say yes. Today they admit, “In America today, increasingly, that line [between a cult and a legitimate religion] cannot be categorically drawn. . . . Our research raised serious questions concerning the techniques used to bring about conversion in many evangelical groups.”(p. 37).

Conversion is a process that begins with social influence. As sociologists like to say, our sense of reality is socially constructed. We will come back to this later. Suffice for now to say that missionary work typically begins with simple offers of friendship or conversations about shared interests. As a prospective converts are drawn in, a group may envelope them in warmth, good will, thoughtful conversations and playful activities, always with gentle pressure toward the group reality.

In revival meetings or retreats, semi-hypnotic processes draw a potential convert closer to the toggle point. These include including repetition of words, repetition of rhythms, evocative music, and Barnum statements (messages that seem personal but apply to almost everyone-- like horoscopes). Because of the positive energy created by the group, potential converts become unwitting participants in the influence process, actively seeking to make the group’s ideas fit with their own life history and knowledge. Factors that can strengthen the effect include sleep deprivation or isolation from a person’s normal social environment. An example would be a late night campfire gathering with an inspirational story-teller and altar call at Child Evangelism’s “Camp Good News.”

These powerful social experiences culminate in conversion, a peak experience in which the new converts experience a flood of relief. Until that moment they have been consciously or unconsciously at odds with the group center of gravity. Now, they may feel that their darkest secrets are known and forgiven. They may experience the kind of joy or transcendence normally reserved for mystics. And they are likely to be bathed in love and approval from the surrounding group, which mirrors their experience of God.

The otherworldly mental state that I refer to as the domain of mystics is known in clinical settings as a "transcendence hallucination", but this term fails to reflect how normal and profound the experience can be as a part of human spirituality. The transcendence hallucination is an acute sense of connection with a reality that lies beyond and behind this natural plane. It typically lasts for just a few seconds or minutes but may leave profound impression that lasts a lifetime. For a Christian it may be interpreted as an encounter with a supernatural person -- Jesus, or an angel. A fan of the paranormal might be convinced of an encounter with space aliens or ghosts. More often, the person has a disembodied sense of connection accompanied by intense feelings of joy, wonder, peacefulness or alternately terror, depending on the context.

A transcendence hallucination can be triggered by neurological events like a seizure, stroke, or migraine aura; or by a drug such as psilocybin, but it also can be triggered by over or under-stimulation of the brain. Some mystics from the past have described or even drawn these events with such impressive detail that a diagnostic hypothesis is possible. Hildegard of Bingen, a medieval mystic created scores of drawings that show the visual field distorted in keeping with a migraine aura.

In modern times, author Karen Armstrong describes the seizures that she first thought to be triggered spiritually. In discussing an altered state known as Kundalini awakening, one migraine sufferer commented, “I usually don't follow any of the mystic/esoteric stuff, but I must say it is kind of strange to see all my symptoms lined up like that outside of a western/medical context." I should emphasize, though, that these altered states don’t depend on some kind of neurological damage or pathology. They can be unforgettable, peak experiences for normal people, long sought by those who care about the spiritual dimension of life. Sensory deprivation, fasting, meditation, rhythmic drumming, or crowd dynamics have all been used systematically to elicit altered states in normal people.

Such a powerful experience cannot go unexplained, and being meaning makers, humans immediately begin interpreting altered states. “Lacking understanding and with no reliable method for investigating the phenomenon, people through the ages have grappled imaginatively with their experiences, looking to some higher order and ascribing these abrupt changes in awareness to a source outside the body. They have been explained as messages from beyond or gifts of revelation and enlightenment, personal communications that could only be delivered by a universal being of infinite dimensions, a cosmic force that comprehends all space, time and earthly matter.”(Conway, 30)


In a conversion context like missionary work or revival meetings, from the moment snapping occurs, religious interpretations of the experience are provided. These explanations become the foundation stones on which whole castles of beliefs will be constructed. The authorities who triggered the otherworldly experience are trusted implicitly, which gives them the power to now transform the convert’s world view in accordance with their own theology.

The conversion process, as I have described it sounds sinister, as if manipulative groups and hypnotic leaders deliberately ply their trade to suck in the unsuspecting and take over their minds. I don’t believe this is usually the case. Rather, natural selection is at play. Over millennia of human history, religious leaders have hit on social/emotional techniques that work to win converts, just as they have hit on belief systems that fit how we process information. Techniques that don’t trigger powerful spiritual experiences simply die out. Those that do get used, refined, and handed down.

Conversion activities can be harmful, primarily because they go hand in hand with exclusive truth claims and tribalism. But with few exceptions the evangelists, from mega-church ministers to “friendship missionaries” genuinely think they are doing good. After all, they have their own born again experiences to convince them that they are promoting the real thing. Conversion feeds conviction, and conviction feeds conversion. What decent person wouldn't want to share the secret to healing, wholeness, and happiness?

Essentials:
Flo Conway & Jim Siegelman, Snapping: America’s Epidemic of Sudden Personality Change.

Sharon Begley. "Your Brain on Religion," Newsweek May 7, 2001.

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What Would Happen If Christians Went On Strike?

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This post was provoked by Walter earlier, in the quote of the day, who asked, "Aren’t Christians supposed to be guided to the truth by the Holy Spirit? Are John’s arguments more powerful than the Third Person of the Trinity?"

Workers go on strike when they are overworked and underpaid. So I got to thinking what would happen if Christian believers from around the world went on strike. This strike would be against having to do all of the evangelistic and apologetic work themselves. What if they stopped praying for others to be saved? What if they stopped telling others about Jesus? What if Christians stopped evangelizing and arguing on behalf of Christianity? What if all evangelists, missionaries, and apologists went on strike?

I'm serious! What would happen? Think about this. I know Christians think they have a commission mandate to do evangelistic work, so it'll never happen. Consider it a thought experiment instead. Can God do this work himself? If he can, then why does he need for anyone to do this work at all? If he cares, really cares for people, then he should do something himself. Would God step in and show he cares? Would he do what is right because it is the right thing to do regardless of whether Christians helped him? Would Christianity survive and even thrive into the future? Or, would Christianity die out as God lets the world and its people go to hell? If God sits back and does nothing while the world goes to hell then he cannot be a good God, or perhaps he's just too lazy. ;-) Read to the bottom where I make a reasonable prediction that could very well upset your apologetic cart for good.

The Authoritarian Violent Path to Faith. Reviewing Mittelberg's "Confident Faith" Part 9

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I'm reviewing Mark Mittelberg's book Confident Faith. [See the "Mark Mittelberg" tag below for others]. In this post I'm going to write on a path to faith Mittelberg didn't mention, and probably didn't even think about. I previously wrote about the Authoritarian Path to Faith, i.e., "Truth Is What You've Always Been Told You Must Believe", which is being required to believe authority figures. However, being required to have "blind obedience" to "unquestioned authority" is bad, and very dangerous.

But being forced to believe under the threat of torture or death is so much worse. Any faith that does this is unworthy of belief. Period. There are no circumstances where this can be morally justified. So if any religion does this to gain converts, especially over the course of centuries and sanctioned by an overwhelming number of its intellectuals, leaders and practitioners, then such a religion should be discarded forever into the dustbin of history. At no point would a loving omniscient God allow his people to think this was a good thing to do. So if such a god cannot help his people refrain from doing this to others, he cannot do anything else in human history either, including starting such a religion in the first place.

The Blast Feel Me of the Holy Spurt ("The Blasphemy of the Holy Spirit" AKA "The Blasphemy Challenge")

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Written by John Loftus: 

Am I taking the “Blasphemy Challenge?” (google the phrase, see what you get). I strongly suspect it’s not necessary, because, “Blasphemy Challenges” aside, isn’t it a major Protestant view that people are simply damned if they reach the age of accountability and don’t convert? No need to do anything, the damnation of everybody simply “is,” unless they convert and say they believe, and believe it too. Some Protestants and Catholics still even defend the centuries old Christian notion of “infant damnation,” i.e., if a newborn is not baptized and dies it goes straight to hell; again no need to “blaspheme” in order to be damned. And Catholics, whose church membership is about as large as that of all Protestant denominations put together (according to adherents.com), believe that even if you are baptized and confirmed (when you reach the age of accountability, though Catholics don’t call it that), you can still be damned if you die with a single “mortal sin” on your soul that hasn’t been confessed and repented. Even the Protestants who believe that you “can’t lose your salvation,” or that the righteous are “predestined” to receive saving grace and hence can’t be damned, even those folks have difficulties convincing themselves sometimes that they indeed display all the proper and convincing “signs” of being one of the “eternally chosen,” and hence even Calvinists can experience dark doubts that they might not be among the chosen since in the end it is God choice to save or damn whomever. Therefore there is plenty of damning going on according to various Christianities (or fear of not being among the righteous) without even the need to commit “blasphemy.”

But let’s look at the verses themselves, as found in the earliest Gospel, Mark (upon which the two later Gospels, Matthew and Luke were built literarily speaking):

“He [Jesus] had healed many, so that those with diseases were pushing forward to touch him. Whenever the evil[a] spirits saw him, they fell down before him and cried out, ‘You are the Son of God.’ But he gave them strict orders not to tell who he was. [...] the teachers of the law who came down from Jerusalem said, ‘He is possessed by Beelzebub! By the prince of demons he is driving out demons.’ So Jesus called them and spoke to them in parables: ‘How can Satan drive out Satan? If a kingdom is divided against itself, that kingdom cannot stand. If a house is divided against itself, that house cannot stand. And if Satan opposes himself and is divided, he cannot stand; his end has come. In fact, no one can enter a strong man’s house and carry off his possessions unless he first ties up the strong man. Then he can rob his house. I tell you the truth, all the sins and blasphemies of men will be forgiven them. But whoever blasphemes against the Holy Spirit will never be forgiven; he is guilty of an eternal sin.’ He said this because they were saying, ‘He has an evil spirit.’” (Mark, chapter 3)

J.P. Holding quotes James D. G. Dunn (not an inerrantist) who points out that the “blasphemy of the Holy Spirit” referred to people who claimed Jesus was possessed, and that Dunn’s interpretation was this one:

“...the beneficial effect of [Jesus’] exorcisms was so self-evidently of God and wrought by his Spirit, that to attribute it to Satan was the worse kind of perversity -- deliberately to confuse the Spirit of God with the power of Satan was to turn one’s back on God and his forgiveness (Mark 3:29)” [Dunn].

It’s too bad that Jesus didn’t have the knack of expressing himself as precisely as Dunn does above, putting each of his sayings in such clear theological perspective. It also appears to me that Dunn might be going beyond what Mark 3 says by adding perhaps an overly elaborate theologically driven explanation, though note that even the author of the Markan Gospel felt that the saying about “an unforgiveable sin” needed a bit of commentary, so he followed it with his little explanation, “He [Jesus] said this because they were saying ‘He has an evil spirit.’”

Personally I prefer concentrating on the other passages of Jesus above, in which Jesus asks whether a person accused of having an evil spirit would go around casting out evil in others? I agree that doesn’t make sense, because why or how would Satan cast out Satan? It’s also self evident that “a house divided against itself cannot stand.” Those sorts of points are all that’s needed to be said in a case of somebody accusing somebody else of casting out Satan via Satan’s own power. It’s like pointing out, how can I be evil if I’m helping other people, and even casting away evil?

But Jesus (or whomever wrote or spoke the words above, since I doubt every word attributed to Jesus in the Gospels must necessarily have been spoken by him) went farther than just making the self evident points about why evil would cast out evil, and perhaps later the line was added about the “blasphemy of the Holy Spirit” being “unforgivable.”

In fact, the New Interpreter’s Bible raised a similar question:

“The ‘unpardonable sin’ saying of 12:31–32 came from Jesus in the form of an absolute and universal pronouncement of forgiveness to the ‘sons of men,’ but in subsequent modifications the exception of ‘blasphemy of the Holy Spirit’ was added and ‘sons of men’ became the Christological title ‘Son of Man.’” [See endnote #1]

Another question is based on the recognition that Luke-Acts [which were composed after both Mark and Matthew] separates the story about Jesus’ exorcisms from his declaration concerning “the blasphemy of the Holy Spirit.” The author of Luke-Acts appears to have separated the exorcism story from the declaration for a theological reason, namely to broaden the notion of what “the blasphemy of the Holy Spirit “ meant, by no longer limiting it as the Gospels of Mark and Matthew did to Jesus’ miracle working ability being confused with the power of “Satan.” According to the author of Luke-Acts the “blasphemy of the Holy Spirit” now refers to rejecting any spirit-filled or God-filled message, and is no longer connected with blaming Jesus’ miracle-working powers on “Satan.” See Luke 12:9-12:

“And I say to you, everyone who confesses Me before men, the Son of Man shall confess him also before the angels of God; but he who denies Me before men shall be denied before the angels of God. And everyone who will speak a word against the Son of Man, it shall be forgiven him; but he who blasphemes against the Holy Spirit, it shall not be forgiven him. And when they bring you before the synagogues and the rulers and the authorities, do not become anxious about how or what you should speak in your defense, or what you should say; for the Holy Spirit will teach you in that very hour what you ought to say.” (Luke 12:9-12. See also Acts 5:1-4 in which Ananias “lies to the Holy Ghost” holds back some money from the church, and dies.)

“The blasphemy against the Holy Spirit here [in Luke] is the rejection of the Spirit-taught witnesses who confess the Son of Man before men.” (Mark Horne, “Blasphemy Against the Holy Spirit?” [online])

“In Mark’s context, then, the sin against the Holy Sprit involves deliberately shutting one’s eyes to the light and consequently calling good evil; [but] in Luke it is irretrievable apostasy.” (Bruce, F. F. The Hard sayings of Jesus. Illinois: InterVarsity Press; 1983, p.93).

So the author of Luke-Acts appears to have sought to broaden the definition of the “blasphemy of the Holy Spirit.”

Another question to ask about such a statement is whether or not it was born of ancient Near Eastern hyperbole (or exaggeration)? There is plenty of hyperbole in the O.T. and N.T. like “plucking out your eye and cutting off your hand” rather than “sinning” with them, and going to hell with both of them left intact, “because it’s better to enter heaven with one eye or one hand rather than be cast into hell.” That’s hyperbole. So are the lines about having to “hate” parents and brothers and sisters in order to be a disciple. (I won’t go into why such hyperbole sounds offensive, including the line about “letting the dead bury the dead” when one disciple asked to return home for the funeral of a relative). Psalm. 51 is hyperbole too, a psalm about the sin of adultery--In that psalm its author declares that he was “a sinner from the womb.” Note that the psalm is about personally debasing oneself before ones God [Yahweh] in order to gain forgiveness, like cringing before an ancient Near Eastern potentate or monarch, whipping yourself to show them how sorry you are, “I was bad! I’m sorry, I was so bad, um, that I was a sinner even from, the womb!” Hyperbole. Exaggeration. So if you consider that the line about a sin being “unforgivable” might be the result of the ancient Near Eastern love of hyperbole, then Jesus (or whomever came up with the “unforgivable blasphemy” line) might have been adding to points already made about how stupid a person is to believe that helping people and casting away demons comes from being possessed by evil. In other words, to assume such a thing is unforgivably stupid, and maybe not literally unforgivable, but certainly hyperbolically so. And as I said above, such a saying might also be the result of someone other than Jesus pondering the story and trying to sum up a message theologically. Or it might be the result of a misinterpretation of the phrase “son of man,” as the Interpreter’s Bible pointed out above.

Trouble is we didn’t live back then, and our “sources” cannot be proven to be inerrant recordings, certainly not tape recordings or videos. So we are left pondering questions of authenticity, change, varying interpretations over time. As for the meanings of the words we possess in the different Gospels, their interpretation raises further questions. Though we can study the language from a distance and know what the literal meaning of words were back then, we can’t be certain concerning the poetic or rhetorical or hyperbolic meanings or intentions of written words for that culture or that audience at that time and in that instance. It’s tough enough trying to understand how to take some of the sentences people send each other in emails today during a discussion.

I would also add that some scholars view the Gospel of Mark (the earliest written Gospel) as not teaching that Jesus was God, but rather an adopted “Son” of God at his baptism (with which the Markan Gospel begins, i.e., citing a psalm at Jesus’ baptism that was recited at the enthronement of Hebrew Kings that said, “You are my son, this day have I begotten you,” or adopted you to be my “son”). So what if the earliest view among the first Gospel writer’s community was that Jesus was chosen and empowered by God, but not God, and hence, “all manner of words spoken against the son of man [Jesus]” would be forgivable because he simply was not God, but God’s chosen adopted vice-regent, chosen at baptism, not birth. But in contrast to the “Son of Man,” the “Holy Spirit” was indeed God. Such an interpretation of the saying is yet another one that makes sense for scholars who argue that Mark, the earliest Gospel, was based on an “adoptionist” Christology.

Lastly, if you believe that Jesus was part of a “Trinity” and all parts of the “Trinity” were equal parts of one whole God, then why make words spoken against Jesus forgivable, but words spoken against the Holy Spirit of God “unforgivable?” Can you really get away with blaspheming some parts of the Trinity but not others? (Or was Jesus, according to the author of the earliest Gospel, not as much “God” as the “Holy Spirit?”)

Let’s just say that the verse about an “unforgivable” sin has caused even the most devout believing Christians restlessness and worry over the centuries. Some have feared quite deeply that they might have committed a sin that damns them for all eternity, especially when the “unforgivable” sin is interpreted as broadly as it is in Luke-Acts as ignoring or not listening to the “Holy Spirit of God” as spoken through even a human prophet. (See what I wrote above about the “blasphemy of the Holy Spirit” according to Luke-Acts.)

Such talk of an “unforgivable sin” creates fear that some sort of sin exists out there that is not defined very clearly, or defined differently in different Gospels. A sin worse than “all the sins and blasphemies of men,” as Jesus said about it in Mark 3, and that such a sin can “never be forgiven.” All Christians would probably like to be able to read in the Bible exactly what the unforgivable sin is in order to calm their fears, but the verses in Mark 3 (not to mention the verses in Luke-Acts) are not as clear in explaining themselves as the interpretations from Dunn and J.P. Holding are. I haven’t checked the history of interpretation of those verses over the centuries by learned Christians but I bet there’s a book written by a theologian who has made such a comparison. And I bet interpretations have differed.

At any rate, if the verse means what J. P. Holding (quoting Dunn) says it does, then is it speaking about people who reject Holding’s and Dunn’s Nicean/Chalcedonian/Trinitarian Christian theology? That doesn’t sound right either, because Jesus wasn’t speaking to an audience that knew of such orthodox creedal statements, but instead was speaking to an audience that merely knew, say, “The Lord’s Prayer,” which even Jews can pray today. [See endnote #2 for J. P. Holding’s take.]

I also wonder what “sin” I am committing if I say “to hell with the whole question?” Who cares what the author of Mark wrote? I’m going to live my life based on everything I have learned during my life, and admit that there will always be things I don’t know and that I honestly don’t feel right dogmatizing so clearly about them all, especially things beyond death, in another supernatural realm, beyond touch and sight, etc. The world and ancient books no longer seem as clear to me exegetically as they once did when I was a born again Bible believing (and later, tongue-speaking) Christian.


ENDNOTES

#1 The author of the interpretation I cited is E. Boring (Brite Divinity School, Texas Christian University) who writes on Matthew from a mainline critical perspective, affirming Matthew’s use of Mark, Q and M. He believes that Matthew was written by an anonymous author around 90 CE, presumably in Antioch. (See, The New Interpreter’s Bible. Vol. 8: General Articles on the New Testament; The Gospel of Matthew; The Gospel of Mark. Edited by Leander E. Keck et al. Nashville: Abingdon, 1995.)

#2 Below is a statement by J.P. Holding at Tektonics about the Blasphemy Challenge from his Whazzup! page: http://www.tektonics.org/newstuff.html

December 11, 2006
I’ll be improving some files in the Classics collection today, and we also have an anti-blog note. The self-alleged “Rational Response Squad” (aka Fundy Atheists on the Run) has now launched a program in which they give away 1001 copies of The God Who Wasn’t There to anyone making a video of themselves, posted on “YouTube” (the video version of Wikipedia, to the extent that it is an exercise in unrestrained anarchy), blaspheming the Holy Spirit. Of course their understanding of what that means is as primtive as Flemming’s was (they need only make a video of themselves saying they are not Christians; it is not necessary to say specifically, “I deny the Holy Spirit”), but in any event, it’s nice to see that the crew there has finally grown up a little, so that they are now in their terrible twos. May we suggest for their next feat they ask their readers to post videos of themselves crying for their blankies.

Andy Bratton, a Senior Minister Where I Formerly Served as His Youth Minister, Asks Why We No Longer Believe

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On Facebook I wrote this post:
Andy Bratton is now the Senior Minister of a Church of Christ in Kalkaska, Michigan. I knew him as his Youth Minister of that same church, when his father was the Senior Minister before him. He recently asked something of those of us who now doubt. Help him. Be courteous please, as he's a super great guy!

"So here is an honest question, not for judgment but for research sake. For the atheists or agnostics out there, what exactly is it about Christianity that cause you to reject it as a belief system? Is it personal research? Is it too outlandish to believe? Has the church hurt you in some way? Do you feel that there can't be a God because your life hasn't gone so well? I am simply curious. I am preaching a sermon series right now and it would help to understand. Thanks ahead of time for your answers."
Answers flooded in. Then Andy responded and I took him to task.

Reality Check: What Must Be the Case if Christianity is True?

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[Written by John W. Loftus] Below I've put together all thirty theses (so far) that most Christians agree on and why they are all improbable:

1) There must be a God who is a simple being yet made up of three inexplicable persons existing forever outside of time without a beginning, who therefore never learned anything new, never took a risk, never made a decision, never disagreed within the Godhead, and never had a prior moment to freely choose his own nature.

2) There must be a personal non-embodied omnipresent God who created the physical universe ex-nihilo in the first moment of time who will subsequently forever experience a sequence of events in time.

Reality Check: What Must Be the Case if Christianity is True?

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In 2011 I did a series of posts called "Reality Check: What Must Be the Case if Christianity is True?"  I put some of them in the third chapter in  The End of Christianity, and the first chapter in God and Horrendous Suffering.

Below I've put together thirty of them that most Christians agree on and why they are all improbable:

1) There must be a God who is a simple being yet made up of three inexplicable persons existing forever outside of time without a beginning, who therefore never learned anything new, never took a risk, never made a decision, never disagreed within the Godhead, and never had a prior moment to freely choose his own nature.

2) There must be a personal non-embodied omnipresent God who created the physical universe ex-nihilo in the first moment of time who will subsequently forever experience a sequence of events in time.

Another Brawl at the Church of the Holy Sepulchre (& stories of some previous ones with added news and opinion)

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April 21, 2008, the headlines read:
Orthodox groups clash in Church of the Holy Sepulchre,
Christians fist fight at Jerusalem's Holy Sepulchre,
Police breaks off clash at Church of Holy Sepulchre,
Priests exchange blows over religious rights,
And about 180 other headlines...[just visit google news and enter "church of the holy sepulchre"]

For stories about previous brawls at that "holy site" keep reading. There's also some interesting related news and opinion. (Paul Manata and Victor Reppert may want to take note; or better yet, J.P. Holding and James White; or J.P. Holding and Steve Hays)...

EARLIER FIGHT AT HOLY SITE
Six Christian denominations jealously guard their rights at the Church of the Holy Sepulchre in Jerusalem, so when one denomination moved a chair into a spot claimed by another, it was a declaration of war (a violation of the “status quo” law as enshrined in a 1757 Ottoman declaration). About eleven monks were taken to hospital after being hit by rocks, metal rods and chairs that they threw at each other.

Christian monks from rival denominations [Ethiopians and Egyptian Copts] have been warring for more than a century over the roof of the shrine which the Ethiopians call the “House of Sultan Solomon” because they believe the biblical King Solomon gave it as a gift to the Queen of Sheba. The Ethiopians lost control of the roof during an epidemic in the 19th century which enabled the Copts to take over. But in 1970, during a brief absence by Coptic priests from a rooftop chapel, the Ethiopian clerics returned and have been squatting there ever since. An Ethiopian monk huddles in the corner of the chapel day and night to guard the squatters’ claim. The Egyptian monk, who has been living with them on the roof since the 1970 takeover to assert the Copts’ rights, decided to move his chair out of the sun during a hot Jerusalem day. “They (the Ethiopians) teased him,” said Father Afrayim, an Egyptian Coptic monk at the next door Coptic monastery. “They poked him and brought some women who came behind him and pinched him,” he said. Each side accuses the other of throwing the first blow in the fist-fight and stone throwing that ensued. Police eventually broke up the brawl but by all accounts many of the protagonists were already wounded.

Reuters, July 29, 2002
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ANOTHER FIGHT AT HOLY SITE
Greek Orthodox and Catholic Franciscan priests got into a fist fight at the Church of the Holy Sepulcher in Jerusalem, Christianity’s holiest shrine, after arguing over whether a door in the basilica should be closed during a procession. Dozens of people, including several Israeli police officers, were slightly hurt in the brawl at the shrine, built over the spot where tradition says Jesus was crucified and buried. Four priests were detained, police spokesman Shmulik Ben-Ruby said. Custody of the Church of the Holy Sepulcher is shared by several denominations that jealously guard territory and responsibilities under a fragile deal hammered out over the last centuries. Any perceived encroachment on one group’s turf can lead to vicious feuds, sometimes lasting hundreds of years.

Monday’s fight broke out during a procession of hundreds of Greek Orthodox worshippers... Church officials, speaking on condition of anonymity, said that at one point, the procession passed a Roman Catholic chapel, and priests from both sides started arguing over whether the door to the chapel should be open or closed. Club-wielding Israeli riot police broke up the fight…

In 2003, Israeli police threatened to limit the number of worshippers allowed to attend an Easter ceremony if the denominations did not agree on whom would lead the ceremony… But a year earlier, the Greek patriarch and Armenian clergyman designated to enter the tomb exchanged blows after a dispute over who would be first to exit the chamber.

Associated Press, 2004
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CATHOLIC MARCHERS TURN ON GLASTONBURY PAGANS
Local pagans were pelted with salt and branded witches who “would burn in hell” during a procession organised by Youth 2000, a conservative Catholic lay group. The Magick Box, a pagan shop on the route of the march, was also singled out and attacked. Maya Pinder, the owner of the shop, said: “We’ve had to hear comments such as ‘burn the witches’, we’ve had salt thrown in our faces and at our shop, people were openly saying they were ‘cleansing Glastonbury of paganism.’ It was as if we had returned to the dark ages. This is hugely damaging to Glastonbury… it is hard enough to trade in Glastonbury as it is, if you were to take away the pagan element it would be a dead town.” The Somerset town is known for having a large population of resident and visiting pagans.

The archdruid of Glastonbury, Dreow Bennett, said: “To call the behavior of some of their members medieval would be an understatement. I personally witnessed the owner of the Magick Box being confronted by one of their associates and being referred to as a bloody bitch and being told ‘you will burn in hell.’”

Father Kevin Knox-Lecky of St Mary’s church said that after meeting representatives of the pagan community he had decided not to invite Youth 2000 to the town again. He said: “A family appeared who we don’t know, who were very destructive not only in the town and to the pagan community, but were also swearing at our parishioners as well.” He said the majority of Catholics taking part in the procession had been well-behaved and respectful of the pagans. The retreat was organised last week to mark the 467th anniversary of the beheading of the last abbot of Glastonbury Abbey, Richard Whiting, and fellow martyrs. Youth 2000 describes itself as “an independent, international initiative that helps young adults aged 16-35 plug back into God at the heart of the Roman Catholic Church.” It was set up 10 years ago by a disenchanted Catholic barrister who wanted a return to the traditional teachings of the church for young people.

Charlie Conner, the managing director of Youth 2000, said: “There were several incidents that happened that same weekend that were linked to people who had come to Glastonbury for the retreat. This was in direct contravention of the general spirit of Youth 2000 and its express instructions. The young man who was fined was not in fact registered on the retreat, although he did attempt to attend it. Youth 2000 does not condone or encourage this kind of behaviour from anyone. We fully agree that differences on matters of faith cannot and should not be resolved by any kind of harassment.”

A spokesman for Avon and Somerset police confirmed a youth had been arrested at Magick Box on suspicion of causing harassment, alarm or distress. Two women were also given cautions and warned about their future conduct.

Thair Shaikh, “Catholic marchers turn on Glastonbury pagans,” The Guardian, UK, Nov. 4, 2006 www.guardian.co.uk
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MARK TWAIN’S EXPERIMENT
Consider my experiment. In an hour I taught a cat and a dog to be friends. I put them in a cage. In another hour I taught them to be friends with a rabbit. In the course of two days I was able to add a fox, a goose, a squirrel and some doves. Finally a monkey. They lived together in peace; even affectionately. Next, in another cage I confined an Irish Catholic from Tipperary, and as soon as he seemed tame I added a Scotch Presbyterian from Aberdeen. Next a Turk [Muslim] from Constantinople; a Greek Orthodox Christian from Crete [Greece]; a Methodist from the wilds of Arkansas; a Buddhist from China; a Brahmin [Hindu priest] from Benares. Finally, a Salvation Army Colonel from Wapping. Then I stayed away two whole days. When I came back to note results, the cage of animals was all right, but in the other there was but a chaos of gory odds and ends of turbans and fezzes and plaids and bones and flesh--not a specimen left alive. These Reasoning Animals had disagreed on a theological detail and carried the matter to a Higher Court.

Man is the only animal that has religion, even the True Religion--several of them.

Mark Twain, “Man’s Place in the Animal World,” 1896
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A VERSION OF MARK TWAIN’S EXPERIMENT
In the middle of the 20th century in the eastern European country of Rumania (that was communist at the time), anyone whom the government considered “anti-communist” was imprisoned. In one case ministers of different religions were imprisoned together in the same close quarters:

“In the hour which the priests’ room had set aside for prayer, Catholics collected in one corner, the Orthodox occupied another, the Unitarians a third. The Jehovah’s Witnesses had a nest on the upper bunks; the Calvinists assembled down below. Twice a day, our various services were held: but among all these ancient worshippers I could scarcely find two men of different sects to say one ‘Our Father’ together. Far from fostering mutual understanding, our common plight made for conflict. Catholics could not forgive the Orthodox hierarchy for collaborating with Communism. Christians of minority beliefs disagreed about ‘rights.’ Disputes arose over every point of doctrine. And while discussion was normally conducted with genteel malice, as learnt in seminaries on wet Sunday afternoons, sometimes tempers flared.” [Rev. Richard Wurmbrand, In God’s Underground (London : W. H. Allen, 1968), p.218, 232)]
Their “quarrels...came to a halt” only after loudspeakers were put in their cells that blared communist slogans day and night, and they were forced to attend lectures advocating communism. That was when the priests and ministers “learned that all our denominations could be reduced to two: the first is hatred, which makes ritual and dogma a pretext for attacking others; the second is love, in which men of all kinds realize their oneness and brotherhood before God.” But if the communists had not added those blaring speakers and forced them to attend lectures, would the pastors and priests have all joined together against their common enemy and “learned” how to avoid “disputing over every point of doctrine?”
E.T.B.
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“EQUUSTENTIALISM” BY EMO PHILIPS
(Excerpts from his 1985 comedy CD for Epic Records, E=MO2)

Emo: I was walking across a bridge one day, and I saw a man standing on the edge, about to jump off. So I ran over and said “Stop! don’t do it!”

Jumper: “Why shouldn’t I?” he said.

Emo: “Well, there’s so much to live for!”

Jumper: “Like what?”

Emo: “Well...are you religious or an atheist?”

Jumper: “Religious.”

Emo: “Me too! Are you a Christian, Jew, or something else?”

Jumper: “A Christian.”

Emo: “Me too! Protestant or Catholic?”

Jumper: “Protestant.”

Emo: “Me too! What franchise?”

Jumper: “Baptist.”

Emo: “Wow! Me too! Northern Baptist or Southern Baptist?”

Jumper: “Northern Baptist.”

Emo: “Me too! Northern Conservative Baptist or Northern Liberal Baptist?”

Jumper: “Northern Conservative Baptist.”

Emo: “Me too! Northern Conservative Fundamentalist Baptist or Northern Conservative Reformed Baptist?”

Jumper: “Northern Conservative Fundamentalist Baptist.”

Emo: “Me too! Northern Conservative Fundamentalist Baptist Great Lakes Region or Northern Conservative Fundamentalist Baptist Eastern Region?”

Jumper: “Northern Conservative Fundamentalist Baptist Great Lakes Region.”

Emo: “Me too! Northern Conservative Fundamentalist Baptist Great Lakes Region Council of 1879 or Northern Conservative Fundamentalist Baptist Great Lakes Region Council of 1912?”

Jumper: He said, “Northern Conservative Fundamentalist Baptist Great Lakes Region Council of 1912.”

Emo: And I said, “Die, heretic!” And pushed him off the bridge.
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But if you will recall the history of our civil troubles, you will see half the nation bathe itself, out of piety, in the blood of the other half, and violate the fundamental feelings of humanity in order to sustain the cause of God: as though it were necessary to cease to be a man in order to prove oneself religious!

Denis Diderot (1713-1784), cited in Against the Faith by Jim Herrick
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Men have gone to war and cut each other’s throat because they could not agree as to what was to become of them after their throats were cut.

Walter Parker Stacy (1884-1951)
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There’s a tendency [in religion] to declare that there is more backsliding around than the national toboggan championships, that heresy must be torn out root and branch, and even arm and leg and eye and tongue, that it’s time to wipe the slate clean. Blood is generally considered very efficient for this purpose.

Terry Pratchett, Small Gods
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Religious tolerance has developed more as a consequence of the impotence of religions to impose their dogmas on each other than as a consequence of spiritual humility.

Sidney Hook, The Partisan Review, March, 1950
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The only reason the Protestants and Catholics have given up the idea of universal domination is because they’ve realized they can’t get away with it.

W. H. Auden, in Alan Arisen, ed., The Table-Talk of W. H. Auden (1990), quoted from Jonathon Green, The Cassell Dictionary of Cynical Quotations
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EVERYONE’S A SKEPTIC
(ABOUT SOMEONE ELSE’S RELIGION)

Millions of Hindus pray over statues of Shiva’s penis. Do you think there’s an invisible Shiva who wants his penis prayed over--or are you a skeptic?

Mormons say that Jesus came to America after his resurrection. Do you agree--or are you a doubter?

Florida’s Santeria worshipers sacrifice dogs, goats, chickens, etc., and toss their bodies into waterways. Do you think Santeria gods want animals killed--or are you skeptical?

Muslim suicide bombers who blow themselves up in Israel are taught that “martyrs” go instantly to a paradise full of lovely female houri nymphs. Do you think the dead bombers are in heaven with houris--or are you a doubter?

Unification Church members think Jesus visited Master Moon and told him to convert all people as “Moonies.” Do you believe this sacred tenet of the Unification Church?

Jehovah’s Witnesses say that, any day now, Satan will come out of the earth with an army of demons, and Jesus will come out of the sky with an army of angels, and the Battle of Armageddon will kill everyone on earth except Jehovah’s Witnesses. Do you believe this solemn teaching of their church?

Aztecs skinned maidens and cut out human hearts for a feathered serpent god. What’s your stand on invisible feathered serpents? Aha!--just as I suspected, you don’t believe.

Catholics are taught that the communion wafer and wine magically become the actual body and blood of Jesus during chants and bell-ringing. Do you believe in the “real presence”--or are you a disbeliever?

Faith-healer Ernest Angley says he has the power, described in the Bible, to “discern spirits,” which enables him to see demons inside sick people, and see angels hovering at his revivals. Do you believe this religious assertion?

The Bible says people who work on the Sabbath (Saturday) must be killed: “Whosoever doeth any work in the Sabbath day, he shall surely be put to death” (Exodus 31:15). Should we execute such people--or do you doubt this scripture?

At a golden temple in West Virginia, saffron-robed worshipers think they’ll become one with Lord Krishna if they chant “Hare Krishna” enough. Do you agree--or do you doubt it?

Members of the “Heaven’s Gate” commune said they could “shed their containers” (their bodies) and be transported to a UFO behind the Hale-Bopp Comet. Do you think they’re now on that UFO--or are you a skeptic?

During the witch hunts, inquisitor priests tortured thousands of women into confessing that they blighted crops, had sex with Satan, etc. then burned them for it. Do you think the church was right to enforce the Bible’s command, “Thou shalt not suffer a witch to live” (Exodus 22:18)--or do you doubt this scripture?

Members of Spiritualist churches say they talk with the dead during worship services. Do you think they actually communicate with spirits of deceased people?

Millions of American Pentecostals spout “the unknown tongue,” a spontaneous outpouring of sounds. They say it is the Holy Ghost, the third god of the Trinity, speaking through them. Do you believe this sacred tenet of many Americans?

Scientologists say each human has a soul which is a “Thetan” that came from another planet. Do you believe their doctrine--or doubt it?

Ancient Greeks thought a multitude of gods lived on Mt. Olympus--and some of today’s New Agers think invisible Lemurians live inside Mt. Shasta. What’s your position on mountain gods--belief or disbelief?

In the mountains of West Virginia, some people obey Christ’s farewell command that true believers “shall take up serpents” (Mark 16:18). They pick up rattlers at church services. Do you believe this scripture, or not?

India’s Thugs thought the many-armed goddess Kali wanted them to strangle human sacrifices. Do you think there’s an invisible goddess who wants people strangled--or are you a disbeliever?

Tibet’s Buddhists say that when an old Lama dies, his spirit enters a baby boy being born somewhere. So they remain leaderless for a dozen years or more, then they find a pubescent boy who seems to have knowledge of the old Lama’s private life, and they anoint the boy as the new Lama (actually the old Lama in a new body). Do you think that dying Lamas fly into new babies, or not?

In China in the 1850s, a Christian convert said God appeared to him, told him he was Jesus’s younger brother, and commanded him to “destroy demons.” He raised an army of believers who waged the “Taiping Rebellion” that killed 20 million people. Do you think he was Christ’s brother--or do you doubt it?

James A. Haught, “Everyone’s a Skeptic--About Other Religions” [Originally delivered as a talk to Campus Freethought Alliance, Marshall University, Huntington, WV, July 12, 1998] http://www.infidels.org/secular_web/feature/1998/skeptic.html

A Summary of My Case Against Christianity

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As a former student of Dr. James D. Strauss I credit much of the approach in my book to three things he drilled into us as students, but in reverse.

When doing apologetics he said that “if you don’t start with God you’ll never get to God.” He’s not a Van Tillian presuppositionalist because he doesn’t start with the Bible as God’s revelation. He merely starts “from above” by presupposing God’s existence, and then he argues that such a presupposition makes better sense of the Bible, and the world. Again, “if you don’t start with God you’ll never get to God.” Since that’s such an important, central issue, I’ll focus on why we should not start “from above” with the belief in God in the first place, but rather “from below,” beginning with the world. If successful, then my argument should lead us to reject the existence of the God who confirms the Biblical revelation.

The second thing Dr. Strauss drilled into us was his argument that “we don’t need more data, we need better interpretive schema.” What he meant is that we interpret the details of the historical and archaeological evidence through interpretive schema. The need to come up with more data, or evidence, isn’t as important as the need to better interpret that data through the lens of an adequate worldview. While the data are indeed important, the big worldview picture provides the necessary rational support to the data. We need to be specialists in the Big Picture, not the minutia. I agreed then, and I agree now, except that the better interpretive schema that supports the data is not Christianity, but atheism.

A third thing Dr. Strauss drilled into us is that “all truth is God’s truth,” and by this he meant that if something is true, it’s of God, no matter where we find it, whether through science, philosophy, psychology, history or experience itself. There is no secular/sacred dichotomy when it comes to truth. There is no such thing as secular “knowledge” at all, if by this we mean beliefs that are justifiably true. Neither sinful, nor carnal, nor secular “knowledge” exists as a category because such “knowledge” isn’t true. All truth is sacred and it comes from God alone. Since not all truth is to be found in the Bible, it follows that the Christian thinker must try to harmonize all knowledge wherever she finds it. According to Strauss, the Christian thinker must view all knowledge gained outside of the Bible through the lens of the Christian worldview and reject anything that does not conform to it. He argued “from above” that the Christian worldview is what best interprets these other truths, something I now deny. My claim will be that the truths learned outside of the Bible in other areas of learning debunks the Bible. That which we learn outside the Bible continually forces us to reinterpret the Bible over and over until there is no longer any basis for believing in the Christian worldview. We cannot harmonize what we find in the Bible with that which we find outside the Bible.

My claim is that the Christian faith should be rejected by modern, civilized scientifically literate, educated people, even if I know many of them will still disagree.

There are probably many Christian professors who have had some serious doubts about the Christian faith, like Drs. Ruth A. Tucker, and James F. Sennett. In her book Walking Away from Faith: Unraveling the Mystery of Belief and Unbelief, Ruth A. Tucker shares her own doubt and how she overcomes it, hoping to challenge unbelievers to reconsider what they are missing. But in one place in her book as she was contemplating her own doubt, she candidly confesses what sometimes crosses her mind. As a seminary professor she wrote, “There are moments when I doubt all. It is then that I sometimes ask myself as I’m looking out my office window, ‘What on earth am I doing here? They’d fire me if they only knew.’”

My friend James F. Sennett is another one who has seriously struggled with his faith, as seen in his, as yet, unpublished book, This Much I Know: A Postmodern Apologetic. He confesses to have had a faith crisis in it, and wrote his book as a “first person apologetic,” to answer his own faith crisis. In chapter one, called “The Reluctant Disciple: Anatomy of a Faith Crisis,” he wrote, “I am the one who struggles with God. I am the Reluctant Disciple.” “Once I had no doubt that God was there, but I resented him for it; now I desperately want him to be there, and am terrified that he might not be.” Prompted by a study of the mind/brain problem, he wrote, “Sometimes I believed. Sometimes I didn’t. And it seemed to me that the latter condition was definitely on the ascendancy.”

With me I just stopped struggling. It required too much intellectual gerrymandering to believe. There were too many individual problems that I had to balance, like spinning several plates on several sticks, in order to keep my faith. At some point they just all came crashing down.

Let me begin by talking about “control beliefs.” They do just what they indicate; they control how one views the evidence. Everyone has them, especially when it comes to metaphysical belief systems where there isn’t a mutually agreed upon scientific test to decide between alternatives. Many times we don’t even know we have them, but they color how we see the world. They can also be called assumptions, presuppositions and/or biases, depending on the context. As Alfred North Whitehead wrote, “Some assumptions appear so obvious that people do not know that they are assuming because no other way of putting things has ever occurred to them.” They form the basis for the way we “See” things.

Having the right control beliefs are essential to grasping the truth about our existence in the universe. Psychologist Valerie Tarico explains that “it doesn’t take very many false assumptions to send us on a long goose chase.” To illustrate this she tells us about the mental world of a paranoid schizophrenic. To such a person the perceived persecution by others sounds real. “You can sit, as a psychiatrist, with a diagnostic manual next to you, and think: as bizarre as it sounds, the CIA really is bugging this guy. The arguments are tight, the logic persuasive, the evidence organized into neat files. All that is needed to build such an impressive house of illusion is a clear, well-organized mind and a few false assumptions. Paranoid individuals can be very credible.” (The Dark Side, p. 221-22).

Since having control beliefs don’t by themselves tell me what to believe about the specific evidence for Christian miracle claims, I also need to examine that evidence, although time won’t permit me here. But I do so in my book. I consider them as the historical claims they are. I examine them by looking at the internal evidence found within the Biblical texts themselves. I consider what these texts actually say and scrutinize their internal consistency. Wherever relevant, I also consider whether the Old Testament actually predicts some of these events. Then I examine these claims by looking at the external evidence. I consider any independent confirmation of these events outside of the texts. Lastly I subject these claims to the canons of reason using the control beliefs I will argue for here. I conclude from all of this that the Christian faith is a delusion and should be rejected. Then I describe why I am an atheist and what it means to live life without God. I present a whole case, a comprehensive case, a complete case, from start to finish, as a former insider to the Christian faith.

I argue that I think skepticism about religion in general, and Christianity in specific, is the default position. Anyone who investigates religion in general, or Christianity in specific, must begin with skepticism. Anyone who subsequently moves off the default position of skepticism has the burden of proof, since doing so is making a positive knowledge claim, and in the case of Christianity a very large knowledge claim that cannot be reasonably defended with the available evidence. This best expresses my set of control beliefs from which I derive two others:

1) There is a strong probability that every event has a natural cause; and, 2) The scientific method is the best (and probably the only) reliable guide we have for gaining the truth. Therefore, I need sufficient reasons and sufficient evidence for what I believe. As a result I have an anti-dogma, an anti-superstitious and an anti-supernatural bias. No “inspired” book will tell me what I should believe. My first question will always be “Why should I believe what this writer said?” This doesn’t mean that in the end I might not conclude there is a supernatural realm, only that I start out with these assumptions. Christians will bristle at these control beliefs and cry “foul.” They will argue that if I start out with an anti-supernatural bias “from below” it predisposes me to reject their religious faith, and they are right. It does. They claim that with a supernatural bias “from above” I will be more likely to accept the Christian faith, and that too is correct, although there are still other supernatural worldview contenders. Nonetheless, since this is crucial, let me offer several reasons that I think are undeniable for adopting a skeptical rather than believing set of control beliefs in the first place.

In every case when it comes to the following reasons for adopting my control beliefs the Christian response is pretty much the same. Christians must continually retreat to the position that what they believe is “possible,” or that what they believe is “not impossible.” However, the more that Christians must constantly retreat to what is "possible" rather than to what is “probable” in order to defend their faith, the more their faith is on shaky ground. For this is a tacit admission that instead of the evidence supporting what they believe, they are actually trying to explain the evidence away.

1) Sociological Reasons. The sociological facts are that particular religions dominate in separate distinguishable geographical locations around the globe. John Hick: “it is evident that in some ninety-nine percent of the cases the religion which an individual professes and to which he or she adheres depends upon the accidents of birth. Someone born to Buddhist parents in Thailand is very likely to be a Buddhist, someone born to Muslim parents in Saudi Arabia to be a Muslim, someone born to Christian parents in Mexico to be a Christian, and so on.” The best explanation for why this is so is that people overwhelmingly believe based upon “when and where we were born.”

Since there are no mutually agreed upon tests to determine which religion to adopt, or none at all, social cultural and political forces will overwhelmingly determine what people believe.

Because of this sociological data I have proposed something I call “the outsider test for faith.” Test your religious beliefs as if you were an outsider, just like you test the beliefs of other religions and reject them. Test them with a measure of skepticism. If you don’t do this, then you must justify why you approach other religions than your own with such a double standard. The Outsider Test is no different than the prince in the Cinderella story who must question 45,000 people to see which girl lost the glass slipper at the ball last night. They all claim to have done so. Therefore, skepticism is definitely warranted. I defend this test from several objections in my book.

William Lane Craig explains geographical religious diversity by arguing, in his own words, “it is possible that God has created a world having an optimal balance between saved and lost and that God has so providentially ordered the world that those who fail to hear the gospel and be saved would not have freely responded affirmatively to it even if they had heard it.” Craig argues that if this scenario is even “possible,” “it proves that it is entirely consistent to affirm that God is all-powerful and all-loving and yet that some people never hear the gospel and are lost.” Notice him retreating to what is merely “possible?” He’s trying to explain the evidence of global religious diversity away. The probability that not one of the billions of people who have not heard the gospel would respond if they did hear the gospel can probably be calculated, if missionaries kept records of their efforts. To claim what he does against the overwhelming evidence of missionary efforts belies the facts. Contrary to Craig, when we look at the billions of people who have never been given a chance to be “saved” because of “when and where they were born,” his scenario seems extremely implausible, to say the least.

2) Philosophical Reasons (1). Arguments for God’s existence aren’t conclusive or persuasive. They don’t lead exclusively to theism but at best to deism, which I might happily concede and then argue that a distant God is not much different than none at all. Besides, moving from deism to a full-blown Christianity is like trying to fly a plane to the moon. And the theistic arguments don’t lead us to a particular brand of theism either, whether Judaism, Islam or one of the many branches of Christianity.

When it comes to God’s existence our choices can be reduced to these: 1) Either something has always existed--always, or, 2) something popped into existence out of absolutely nothing. Either choice seems extremely unlikely--or possibly even absurd. There is nothing in our experience that can help us grasp these two possibilities. But one of them is correct and the other false. We either start with the “brute fact” that something has always existed, or the “brute fact” that something popped into existence out of nothing. A third view is that, 3) Our existence in the universe is absurd to the core.

William Lane Craig used the word “bizarre” to describe this problem when he wrote, “I well recall thinking, as I began to study the Kalam Cosmological Argument, that all of the alternatives with respect to the universe's existence were so bizarre that the most reasonable option seemed to be that nothing exists!” We must all recognize that we really don’t know why something exists rather than nothing at all. Agnosticism is the default position. Anyone moving off the default position has the burden of proof, and I maintain that moving from agnosticism to atheism is a much smaller step than moving to a full blown Christianity. Since the larger the claim is the harder is it to defend Christianity has a huge and near impossible burden of proof.

Christians want to argue for the belief in a triune God, even though the no sense of the trinity can be made that is both orthodox and reasonable; who was not free with respect to deciding his own nature, even though Christians want to think of God as a free personal agent; who as a “spiritual” being created matter, even though no known "point of contact" between spirit and matter can be found; who never began to exist as their “brute fact,” even though according to Ockham’s razor a simpler brute fact is to begin with the universe itself; who never learned any new truths and cannot think, since thinking demands weighing temporal alternatives; is everywhere, yet could not even know what time it is since time is a function of placement and acceleration in the universe (and if timeless, this God cannot act in time); who allows intense suffering in this world, yet does not follow the same moral code he commands believers to follow.

3) Philosophical Reasons (2). The Christian defender of miracles has a near impossible double burden of proof.

As the late J.L. Mackie wrote: “Where there is some plausible testimony about the occurrence of what would appear to be a miracle, those who accept this as a miracle have the double burden of showing both that the event took place and that it violated the laws of nature. But it will be very hard to sustain this double burden. For whatever tends to show that it would have been a violation of a natural law tends for that very reason to make it most unlikely that is actually happened.”

In Douglass Geivett and Gary Habermas edited book titled; In Defense of Miracles they labelled part 2 as “The Possibility of Miracles.” Notice how they must retreat to what is possible, not what is probable? Of course miracles are possible if there is a creator God, but what we want to know is if they are probable. By definition they are not very probable. We are asked to believe in the Christian God because Biblical miracles supposedly took place, but by definition miracles are very improbable. We cannot bring ourselves to believe in the God of the Bible unless we first believe those miracles took place, but we cannot bring ourselves to believe in those miracles because they are by definition very improbable.

John King-Farlow and William Niels Christensen argue that just because we today don’t experience miracles doesn’t mean that throughout the history of mankind God has done a plethora of them, and will do so again when the time is right in the future. They are asking us to believe against the overwhelming present day experience of nearly all modern people that things might turn out differently than we now experience. Is this impossible? No, not at all. But again, it’s not probable.

Take for example the story that Balaam’s ass spoke to him. If today’s Christians lived back in that superstitious era they wouldn’t believe this happened unless there was good evidence. But because they read about it in a so-called “inspired” book they suspend their judgment and believe it. Back in Balaam’s day they themselves would not have believed it, until Balaam made his ass talk in their presence.

Besides, Christians operate by what Harvard trained Biblical scholar Hector Avalos describes as “selective supernaturalism.” They believe the Biblical miracles because they favor them, while they are skeptical of the miracles they don’t favor in other religions. Why the double standard here? At least I’m consistent in being skeptical of them all until a supernatural explanation is required by the evidence, and I haven’t seen any evidence that requires a supernatural explanation yet.

4) Scientific Reasons (1). Science proceeds based upon methodological naturalism. methodological naturalism assumes that for everything we experience there is a natural cause. Paul Kurtz defined it as well as anyone when he wrote that it is a “principle within the context of scientific inquiry; i.e., all hypotheses and events are to be explained and tested by reference to natural causes and events. To introduce a supernatural or transcendental cause within science is to depart from naturalistic explanations.”

This is what defines us as modern people. In today’s world all modern educated people base their deductions on the method of naturalism in a vast number of areas. Before the advent of science in previous centuries people either praised God for the good things that happened to them, or they wondered why God was angry when bad things happened. If someone got sick, it was because of sin in his or her life. If it rained, God was pleased with them, if there was a drought God was displeased, and so on, and so on. Science wasn’t content to accept the notion that epilepsy was demon possession, or that sicknesses were sent by God to punish people. Nor was science content with the idea that God alone opens the womb of a woman, nor that God was the one who sent the rain. Now we have scientific explanations for these things, and we all benefit from those who assumed there was a natural cause to everything we experience. We can predict the rain. We know how babies are produced, and how to prevent a host of illnesses. There is no going back on this progress, and it is ongoing. Christians themselves assume a natural explanation when they hear a noise in the night. They assume a natural explanation for a stillborn baby, a train wreck, or an illness.

Christians like Alvin Plantinga object to the use of methodological naturalism in many areas related to their faith. He argues that Christian scientific community should “pursue science in its own way, starting from and taking for granted what we know as Christians.” See what he’s doing here? He is forced into retreating to Bayesian background factors to support a weak position. He’s trying to explain the evidence away. He’s retreating to what is merely possible; that while methodological naturalism has worked very well in understanding our world, it’s possible that it doesn’t apply across the board into the Christian set of beliefs he’s adopted. And he’s right. It is possible. But again, how likely is it that it works so well on every other area of investigation but that it shouldn’t be used in understanding his background beliefs too?

5) Scientific Reasons (2).

Astronomy. This universe is 13.5 billion years old and arose out of a cosmic singularity. No account of the development of this universe can be harmonized with the creation accounts in Genesis except that these accounts were pure mythic folklore.

Archaeology. There isn’t any evidence for Israelites being slaves in Egypt for four hundred years, or that they wandered in the wilderness for 40 years, or that they conquered the land of Canaan.

Geology. Confirms the slow evolutionary development of life in the sedimentary rock layers on a planet nearly 5 billion years old, just as astronomy confirms the slow evolutionary development of galaxy, star and planet formation. Geology also disconfirms that there was ever a universal flood which covered the earth.

Brain Science. Confirms that strokes, seizers, and other illnesses stem from a brain malfunction and hence disconfirms that there is something called a mind or soul. If there is an immaterial mind where is it located? Sam Harris points out that if God created us with a mind then there is no reason to expect that he also created us with a brain.

Modern Medicine. Has achieved astounding results that such superstitious practices like exorcisms and blood letting and supernatural healing are delusional. The late Carl Sagan, said, “We can pray over the cholera victim, or we can give her 500 milligrams of tetracycline every 12 hours…the scientific treatments are hundreds or thousands of times more effective than the alternatives (like prayer). Even when the alternatives seem to work, we don’t actually know that they played any role.” Voltaire said: "Prayer and arsenic will kill a cow."

Psychology. Confirms that who we are and how we behave are determined to an overwhelming degree before we reach the age of accountability. People are not evil so much as much they are sick. There is no rebellion against God. If God is omniscient then like the ultimate psychotherapist he knows why we do everything we do. There can be no wrathful God.

6) Biblical Reasons (1). The Bible is filled with barbarisms that civilized people reject.

A female captive in war was forced to be an Israelite man’s wife (Deuteronomy 21:10-14). If a virgin who was pledged to be married was raped, she was to be stoned along with her rapist (Deuteronomy 22:23-24), while if a virgin who was not pledged to be married was raped, she was supposed to marry her attacker (Deuteronomy 22:28-29), not to mention the pleasure of “dashing of children against rocks,” and genocide itself.

That God is a hateful, racist and sexist God. Christians think Militant Muslims are wrong for wanting to kill free loving people in the world, and they are. But the only difference between these Muslims and the Biblical God is that they simply disagree on who should be killed. According to Sam Harris, “it is only by ignoring such barbarisms that the Good Book can be reconciled with life in the modern world.”

7) Biblical Reasons (2). The Bible is filled with superstitious beliefs modern people reject.

In the Bible we find a world where a snake and a donkey talked, where people could live 800-900+ years old, where a woman was turned into a pillar of salt, where a pillar of fire could lead people by night, where the sun stopped moving across the sky or could even back up, where an ax-head could float on water, a star can point down to a specific home, where people could instantly speak in unlearned foreign languages, and where someone’s shadow or handkerchief could heal people. It is a world where a flood can cover the whole earth, a man can walk on water, calm a stormy sea, change water into wine, or be swallowed by a “great fish” and live to tell about it. It is a world populated by demons that can wreak havoc on earth, and also make people very sick. It is a world of idol worship, where human and animal sacrifices pleased God. In this world we find visions, inspired dreams, prophetic utterances, miracle workers, magicians, diviners and sorcerers. It is a world where God lived in the sky (heaven), and people who died went to live in the dark recesses of the earth (Sheol).

This is a strange world when compared to our world. But Christians believe this world was real in the past. My contention is that ancient people weren’t stupid, just very superstitious. Christopher Hitchens puts it this way: “One must state it plainly. Religion comes from the period of human prehistory where nobody had the smallest idea what was going on. It comes from the bawling and fearful infancy of our species, and is a babyish attempt to meet our inescapable demand for knowledge.”

I can propose scientific tests for what I consider superstitions. I can compare what a meteorologist says about the weather with someone who plans to do a rain dance, and test to see who’s right more often. That’s science. The results of reason and science have jettisoned a great many superstitions. Testing and comparing results. That’s science. I can do the same for the superstitious practice of blood-letting, for exorcisms, for people who claim to predict things based on palm reading, or tea leaves, or walking under a ladder, or breaking a mirror, or stepping on a sidewalk crack. I can even test the results of someone who gets a shot of penicillin when sick with the person who refuses this and prays instead. That’s science. And we modern people are indebted to science for these things. It’s what makes us different from ancient people.

Voltaire said, “Every man is a creature of the age in which he lives, and few are able to raise themselves above the ideas of the time.” In the Bible there are so many superstitious beliefs held by the Gentile nations at every period of time that superstition reigned in those ancient days. I don’t think any modern person should be able to conclude anything other than that. The beliefs of these nations were so prevalent that God’s people in the Bible regularly joined in the same practices and worshipped these gods and goddesses. If these nations were so superstitious that Israel regularly joined them in their beliefs, then it seems reasonable to suppose the beliefs of the Israelites, and later the Christians, were also based upon superstitions too.

We who live in the modern world of science simply don’t believe in a god of the sun, or moon, or harvest, of fertility, or rain, or the sea. We don’t see omens in an eclipse, or in flood, a storm, a snakebite, or a drought, either. That’s because we understand nature better than they did, by using science. We don’t see sickness as demon possession, nor do educated thinking people believe in astrology to get an insight into the future. Nor do we think we are physically any closer to God whether we’re up on a mountaintop rather than down in a valley. But every nation did in ancient days. Now it’s possible that ancient Jews and Christians were different and believed because of the evidence, but how likely is that?

8) Historical Reasons (1). If God revealed himself in history, then he chose a very poor medium and a poor era to do so. If you know that much about the craft of the historian, she is dealing with the stuff of the past in which many frauds and forgeries have been found. This justifies a skeptical outlook upon what has been reported to have happened. Almost anything can be rationally denied in history, even if the event happened.

Consider the following historical questions: How were the Egyptian pyramids made? Who made them? Why? Was Shakespeare a fictitious name for Francis Bacon? Exactly how was the Gettysburg battle fought and won? What was the true motivation for Lincoln to emancipate the slaves? What happened at Custer's last stand? Who killed President John F. Kennedy? Why? Who knew what and when during the Watergate scandal that eventually led to President Nixon resigning? Why did America lose the “war” in Vietnam? Did George W. Bush legitimately win the 2000 election? Did President Bush knowingly lead us into a war with Iraq on false pretenses? What about some high profile criminal cases? Is O.J. Simpson a murderer? Who killed Jon Bene Ramsey? Is Michael Jackson a pedophile?

Hector Avalos, argues that historical studies are fraught with serious problems. When it comes to the non-supernatural claim that Caesar was assassinated by Brutus in Rome, in 44 A.D., he argues, “We cannot verify such an occurrence ourselves directly and so we cannot claim to ‘know’ it occurred.” When it comes to whether or not King Arthur actually existed, he argues, “our contemporary textual evidence…is nearly nil.” If this is the case with non-supernatural historical investigations, then it is compounded so much more when it comes to the so-called supernatural events in history.

Consider Gotthold Lessing’s “ugly broad ditch:” “Miracles, which I see with my own eyes, and which I have opportunity to verify for myself, are one thing; miracles, of which I know only from history that others say they have seen them and verified them, are another.” “But…I live in the 18th century, in which miracles no longer happen. The problem is that reports of miracles are not miracles….[they] have to work through a medium which takes away all their force.” “Or is it invariably the case, that what I read in reputable historians is just as certain for me as what I myself experience?”

When dealing with the problems of the historian, William Lane Craig argues that, “first, a common core of indisputable historical events exists; second, it is possible to distinguish between history and propaganda; and third, it is possible to criticize poor history.” Craig concludes: “neither the supposed problem of lack of direct access to the past nor the supposed problem of the lack of neutrality can prevent us from learning something from history.”

Notice again how Christians must argue about what is possible here? Such a conclusion is a meager one; that knowledge of the past is possible. Even if true, and I think it is, there is a lot of doubt for any supposed historical event, especially momentous and miraculous ones.

9) Historical Reasons (2). The History of the Church is Strong Evidence Against Christianity:

- The Inquisition.The angelic doctor Thomas Aquinas argued from the Bible that heresy was a "leavening influence" upon the minds of the weak, and as such, heretics should be killed. Since heretical ideas could inflict the greatest possible harm upon other human beings, it was the greatest crime of all. Heretical ideas could send people to an eternally conscious torment in hell. So logic demands that the church must get rid of this heretical leavening influence. It was indeed the greatest crime of them all, given this logic. So, the rallying cry for over two centuries was “convert or die!”

I understand how today's Christians gerrymander around the logical conclusion of these arguments. They say the Bible passages that call for the death of heretics and non-believers don't apply under the New Covenant. But if that's so, then why wasn't God clear about this such that Aquinas and two centuries of theologians got it wrong, causing such torment and misery? God did not effectively communicate his commands to his people. Doesn't he know humans well enough to do so? It seems an omniscient God needs some basic lessons in communication, or God isn't a good, or God just doesn’t exist.

Why didn't God (Jesus or the Apostles) specifically say, "Thou shalt not kill people if they don't believe the gospel (KJV)," and say it as often as needed? If that was the case, and if you were God, wouldn't YOU do the decent thing here?

- Witch Hunts during three centuries from 1450-1750 A.D. It was a response to the problem of evil as seen in the devastating Black Plague. They actually believed witches flew threw the night, met together with others, and had sex with the devil who left a mark on them. Once accused it was nearly impossible to be declared innocent. No evidence was needed. In most cases no evidence was found. Torture was all they needed to extract the confessions, and it was especially harsh against accused witches because it was believed their magic could help them withstand greater pain.

Why did God say, "Thou shalt not suffer a witch to live" rather than say, "Thou shalt not torture, strangle, or burn witches (KJV)," and say it as often as needed? If that was the case, and if you were God, wouldn't YOU do the decent thing here?

- Slavery in the South. There is no justification for God to have allowed the slavery in the American South, or any slavery for that matter. None. If God was perfectly good, he would've said, "Thou shalt not trade, buy, own, or sell slaves" (KJV version), and said it as often as he needed to do so. But he didn't. Former slave Frederick Douglass said, "I prayed for twenty years but received no answer until I prayed with my legs."

Just ask Christians how they themselves would feel if they were the ones being burned at the stake for heresy, or beaten within an inch of their lives by a Bible quoting slave master. Surely their own arguments that these Christians of the past merely misunderstood what God wanted them to do would fly away in the wind with the smoke of their flesh, and with the drops of their blood.

10) Empirical Reasons. The problem of evil is as clear of an empirical refutation of the Christian God as we get. James Sennett has said: “By far the most important objection to the faith is the so-called problem of evil – the alleged incompatibility between the existence or extent of evil in the world and the existence of God. I tell my philosophy of religion students that, if they are Christians and the problem of evil does not keep them up at night, then they don’t understand it.”

If God is perfectly good, all knowing, and all powerful, then the issue of why there is so much suffering in the world requires an explanation. The reason is that a perfectly good God would be opposed to it, an all-powerful God would be capable of eliminating it, and an all-knowing God would know what to do about it. So, the extent of intense suffering in the world means for the theist that: either God is not powerful enough to eliminate it, or God does not care enough to eliminate it, or God is just not smart enough to know what to do about it. The stubborn fact of intense suffering in the world means that something is wrong with God’s ability, or his goodness, or his knowledge.

Christians believe God set the Israelites free from slavery, but he did nothing for the many people who were born and died as slaves in the American South. These theists believe God parted the Red Sea, but he did nothing about the 2004 Indonesian tsunami that killed ¼ million people. Christians believe God provided manna from heaven, but he does nothing for the more than 40,000 people who starve every single day in the world. Those who don’t die suffer extensively from hunger pains and malnutrition all of their short lives. Christians believe God made an axe head to float, but he allowed the Titanic to sink. Christians believe God added 15 years to King Hezekiah’s life, but he does nothing for children who live short lives and die of leukemia. Christians believe God restored sanity to Nebuchadnezzar but he does nothing for the many people suffering from schizophrenia and dementia today. Christians believe Jesus healed people, but God does nothing to stop pandemics which have destroyed whole populations of people. There are many handicapped people, and babies born with birth defects that God does not heal. As God idly sits by, well over 100 million people were slaughtered in the last century due to genocides, and wars. Well over 100 million animals are slaughtered every year for American consumption alone, while animals viciously prey on each other.

Take for example the 2004 Indonesian tsunami killed a quarter of a million people. If God had prevented it, none of us would ever know he kept it from happening, precisely because it didn’t happen. Any person who is supposed to be good would be morally obligated to prevent it, especially if all it took was a “snap” of his fingers to do so.

Stephen Wykstra argues that it’s possible we cannot see a reason why an omniscient God allows so much suffering. We’re told God is so omniscient that we can’t understand his purposes, and this is true, we can’t begin to grasp why there is so much evil in the world if God exists. But if God is as omniscient as claimed, then he should know how to create a better world too, especially since we do have a good idea how God could’ve created differently.

There is no perfectly good, all-powerful, omniscient God of Christian theology.

Most Christians do not believe in the God of the Bible anyway. Instead they believe in the perfect being of St. Anselm in the 11th century A.D. after centuries of theological gerrymandering. The Bible isn’t consistent in describing its God, but one probable description is as follows: rather than creating the universe ex nihilo, the biblical God fashioned the earth to rise out of the seas in divine conflict with the dragon sea god, sometimes called Rahab, as in Job 26:9-12. This God is merely the “god of the gods,” who like the other gods had a body that needed to rest on the 7th day, and was found walking in the “cool of the day” in the Garden of Eden. Yahweh, the god of Israel, probably emerged out of a polytheistic amalgamation of gods known in the ancient Near East in pre-biblical times. In the ancient Near East, all pantheons were organized as families, and Yahweh was simply one of the members of that family. Some biblical authors consider Yahweh, the god of Israel, as one of many gods fathered by Elyon whose wife was Asherah, to whom was given the people and land of Israel to rule over (Deut. 32:8). This God was responsible for doing both good and evil, sending evil spirits to do his will, and commanding genocide. As time went on Yahweh was believed to be the only God that existed. Still later Satan was conceived as an evil rival in order to exonerate Yahweh from being the creator of evil. Still later in the New Testament the God of the Bible was stripped of physical characteristics and known as a spiritual being. As theologians reflected on their God they came to believe he created the universe ex nihilo. Anselm finally defined him as the “greatest conceivable being.” But Anslem’s God is at odds with what we find in most of the Bible.

Christians claim to derive their beliefs from the Bible, which had a long process of formation and of borrowing material from others; in which God revealed himself through a poor medium (history) in a poor era (ancient times); who condemns all of humanity for the sins of the first human pair, commanded genocide, witch, honor, heretic killings, and who demanded a perfect moral life when such a life is not possible, given that we are fleshly creatures kept from knowing God’s purported love and power by an unreasonable “epistemic distance”; became incarnate in Jesus (the 2nd person of the trinity), even though no reasonable sense can be made of a being who is both 100% God and 100% man; found it necessary to die on the cross for our sins, even though no sense can be made of so-called atonement; who subsequently bodily arose from the dead, even though the believer in miracles has an almost impossible double-burden of proof here (it’s both “improbable” being a miracle and at the same time “probable”); who now chooses to live embodied forever in a human resurrected body (although there are many formidable objections to personal identity in such a resurrected state); to return in the future, even though the New Testament writers are clear that “the end of all kingdoms” and the establishment of God's kingdom was to be in their generation; and will return where every eye will see him, which assumes an ancient pre-scientific cosmology; who sent the third person of the trinity to lead his followers into "all truth,” yet fails in every generation to do this; who will also judge us based upon what conclusions we reach about the existence of this God, which parallels the ancient barbaric “thought police” which is completely alien to democratic societies; and who will reward the “saints” in heaven by taking away their free will to do wrong, and by punishing sincere doubters to hell by leaving their free will intact so they can continue to rebel.

To read What would convince me Christianity is True?, see the link.