Unfortunately, as seems to be trending with much of what I’ve seen from Anderson lately, his counterpoints to these objections strike me as quite superficial, as though perhaps he were “dumbing down” his apologetic routine in order to reach a wider audience. It’s like watching Bjork transform herself into Britney Spears – going from something that’s at least somewhat original and fresh to a stale lifelessness packaged for mass consumption by the bubble-gummers. In the past Anderson appeared to be striving to achieve at least somewhat scholarly standards. But his recent offerings of pop pieces suggest that he’s opting for a different route in his apologetic approach. It may be that he’s trying to balance two different roles, but typically once one starts to compromise his standards, everything follows suit.
Now when I saw the title of the article – “I Reject Christianity Because _______________” – and even before I read it, my initial response to this was quite simple: I reject Christianity because it’s not true. And this is consistent for me: as an adult thinker, I do not knowingly accept claims or positions that are not true.
Sadly, this is not one of the answers to the title question which Anderson addresses. Rather, as with so many pop pieces in Christian apologetics, the approach taken seems to assume that the default position is acceptance of Christianity and ask questions later. Thus it is one’s rejection of Christianity that needs to be explained – as if the supposed truth of the bible were self-evident. If a non-religious person were to accept this underlying assumption present in so much apologetic literature these days, he would presumably need to answer similar puff pieces from other religious apologists, e.g.,
I Reject Islam Because _______________
I Reject Hinduism Because _______________
I Reject Taoism Because _______________
I Reject Blarkism Because _______________
And so on…
So again, why do I reject Christianity? Because it’s not true.
Now the four common objections which Anderson comments on does not include this fundamental recognition. Instead of tackling the objection that Christianity is not true, Anderson reacts to the notion that “truth is a personal and social construct,” the problem of evil, the question of whether or not Jesus rose physically from the dead, and the charge that Jesus was narrow-minded and intolerant. Now I grant that these objections may be common in some circles, but I would also point out that in my nine years of blogging here at Incinerating Presuppositionalism, none of these has occupied a leading role in my criticisms of Christianity. So even if Anderson does suitably answer these objections, mine are still left unanswered.
But let’s take a look at the objections as they are stated in the Gospel Coalition’s paper and Anderson’s reactions to them. (In the present entry, I will examine Anderson's reaction to the first of the four common objections cited his interview; subsequent entries will examine Anderson's responses to the remaining common objections.)
The first objection is the following:
How can you say your perspective on truth is any more valid than anyone else's? Truth is a personal and social construct, and it's intolerant to impose your exclusive views on me.
Certainly everyone has their own perspective on the truth, but it doesn't follow that all perspectives are equally valid or valuable. A neurosurgeon's perspective on the gray stuff inside your head is different from mine, but which of us would you rather have performing brain surgery on you? If anyone's perspective is just as valid as anyone else's, it would make no sense for us to talk about "experts" or "specialists" in different fields.
As for the neurosurgeon’s perspective vs. that of some guy on the street, I’d prefer not to undergo brain surgery in the first place. Indeed, the guy you meet on the street just might happen to be a neurosurgeon! But what does what we would “rather have” have to do with determining which perspective on the truth? Truth does not hinge on our preferences any more than it hinges on our wishes, our imaginations, our emotions, our temper tantrums, etc. That is why Objectivism points out that truth rests on facts which obtain independently of conscious activity. People implicitly know that “wishing doesn’t make it so,” but many unfortunately fail to identify the primacy of existence as the underlying reason for this (and then go on to posit an imaginary consciousness to whose wishes truth conforms!). Besides, if the mind is not dependent on the brain, why should the surgeon’s perspective on truth matter? What harm could come? He may botch the surgery, but if my mind does not depend on my brain, it really shouldn’t matter, should it? And if I am to sacrifice my self (to “die to self”) and live a life of selflessness, I should not care what happens to either my brain or my mind. So even if I suppose that my mind does depend on my brain, if I am not to be selfish, then I shouldn’t care what happens to either my brain or my mind. After all, being concerned for my own welfare is selfishness, and if I am to refrain from selfishness, I should be selfless and therefore indifferent to my well-being. For example, shouldn’t I sacrifice my own needs and donate the money I would pay for my own neurosurgery to the local orphanage or old folks’ home? (Maybe I could qualify for a halo with higher wattage that way!) But Anderson’s point assumes that an individual does in fact care what will happen to him if he undergoes brain surgery. In this very way, Anderson implicitly grants moral propriety to selfishness when it comes to outcomes stemming from one’s perspective of truth. And that’s quite fortunate. But something tells me he would not grant this explicitly. Rather,there seems to be a strong undertow of worldview inconsistencies for Anderson here.
So while the overall point Anderson makes here – namely that not “all perspectives [on truth] are equally valid or valuable” – is certainly true, this is not a very strong counterpoint to the objection he’s batting at. Indeed, there’s nothing here to suggest that Anderson’s own perspective on the truth is any better than that of a Muslim extremist (who similarly believes in supernaturalism). I’m supposing that if Anderson had the facts on his side, he’d waste no time pointing this out. But from what he does write here, it appears that pointing to the facts had not even crossed his mind, which should not surprise us.
The claim that "truth is a personal and social construct" is self-defeating, since it would mean the claim itself is merely a personal and social construct—in which case it doesn't have to be universally true. It also appears to be an "exclusive view" since it excludes other views of truth.
Of course, Anderson does say that the view in question here is self-defeating, but he does not do so by pointing out that the underlying metaphysics – i.e., the primacy of consciousness – is itself untrue. And in fact, he would not be able to do so and remain consistent with his Christian pre-commitments – for they are not compatible with the primacy of existence and in fact rest on the primacy of consciousness as well. (See for example my blog How Theism Violates the Primacy of Existence.)
Sadly, the theistic alternative is not any better. “The believer,” writes Greg Bahnsen, “understands that truth fundamentally is whatever conforms to the mind of God” (Van Til’s Apologetic: Readings & Analysis, p. 163). This makes truth dependent on a supernatural being’s whims. Since according to Christianity everything distinct from and/or external to the Christian god was created by it and is also subject to revision by its all-controlling, all-conditioning will, the Christian god has nothing that is ultimately objective on which to base its dictates. “God’s decree controls all things,” declares Van Til (The Defense of the Faith, p. 182). Such dictates, then, would be purely fiat decrees, with no objective constraints whatsoever. As Bahnsen also states, “God’s ‘thought content’ actively makes these things so (i.e., actively makes the truth), while man’s ‘thought content’ does not (being passive with regard to the truth)” (Ibid., p. 227n.152). So “truth” on the Christian worldview is ultimate and exclusively ad hoc since it is simply an invention of a supernatural mind whose dictates are free of all objective constraints. Thus even if the believer claims that, from his own perspective, there is an objective reference point for his knowledge, in the ultimate scheme of things it is ultimately based in subjectivism. Moreover, since the “knowledge” which the Christian claims on behalf of his worldview distinctive could only be ultimately acquired by looking inward at the contents of imagination (either one’s own, or by devouring whole or in part stories penned by authors who were themselves looking inward, even this claim cannot hold water.
Of course, this only brings up whole unnecessary category of problems for the believer, namely the “how” of epistemology on behalf of the believer. If “truth fundamentally is whatever conforms to the mind of God,” how can the believer tap into this resource and discover truth for himself? Epistemology for the believer seems to reduce to divine mind-reading. Surely the believer cannot find out what’s in his god’s mind by looking outward at the facts of reality, for when we look outward at reality, we do not find a god or its mind. Instead we find physical objects like houses, patio furniture, backpacks, automobiles, trees, mountains, clouds, human beings, dogs, etc. True, we can imagine that all these things were created by the Christian god (or Allah, or Brahmin, or Ahura Mazda, or Geusha, or Blarko, etc.), but we do not learn this by looking outward. So the view that “truth fundamentally is whatever conforms to the mind of God” seems to cut off any epistemology which proceeds by looking outward from consideration.
For example, I might look in my wallet and see four twenty-dollar bills. But on Christianity’s terms where “truth fundamentally is whatever conforms to the mind of God,” how would I know that it’s “true” that I have 80 dollars in my wallet? On what basis could I presume that what I see in my wallet conforms to what’s in “the mind of God”? What gives me such presumptuous license? It could be that there’s really a different sum of cash, a different denomination, or no cash at all, in my wallet, and some supernatural being has played a trick on me, and I would be none the wiser. Or, it could be that I do in fact see 80 dollars in my wallet and have identified this sum correctly, but when I close my wallet and put it away, the Christian god zaps that 80 dollars into the coffers of an orphanage in greater Kolkata, leaving my wallet completely empty. (If the believer says “God would not do that,” we can quite readily agree: non-existent being don’t do anything, period. But how would the believer know this? How could the believer simply make decisions on behalf of his god like this?) Or it could be that, on the Christian view, what I see in my wallet simply has no relevance to what’s actually true. If “truth fundamentally is what conforms to the mind of God,” then truth has nothing to do with what we observe in the world around us by means of sense perception. Truth cannot serve two masters.
But this is why Anderson does not (and cannot, if he’s consistent with his espoused worldview) respond to the above objection by pointing out that truth conforms to facts and then proceeding to identify what those facts might be. Indeed, as Van Til himself declares (The Defense of the Faith, p. 7):
It is impossible and useless to seek to vindicate Christianity as a historical religion by a discussion of the facts only.
Anderson had something else to say on the matter:
As a Christian, I don't seek to impose my views on other people, but I do try to explain the reasons why I hold those views, reasons I hope they'd also find persuasive.
Knowing the truth is important to all of us, in all areas of life, and it would actually be quite selfish to keep our reasons to ourselves if they might help others in their pursuit of the truth.
A genuinely “selfless” broadcasting of a message would stem from an attitude of indifference over the content of that message. It would be indifferent to how any outcomes might improve the future for oneself and those whom he values. If I were truly selfless, I would sit down on what I know, ignore what I see in the world, and surrender my opportunity to champion reason. This is what many probably have done, and it is what anyone who promotes any form of mysticism does do, for such a person is deliberately seeking to make the world continue its downward spiral into collective guilt and hopeless stagnation toward a “renaissance” of the Dark Ages. This can happen, and if more do not take the side of reason, I worry that it probably will. As Ayn Rand wrote in her novel The Fountainhead, “The world is perishing from an orgy of self-sacrificing.” Shame on Mr. Anderson and all defenders of Christianity for contributing to it!
In the next installment in this series, I will take up Anderson’s remarks on the problem of evil. Hold on tight – they’re in for a wild ride!
by Dawson Bethrick