Some Thoughts on Pope Francis’ Recent Condemnation of Capitalism

A news story I read this morning reports that Pope Francis thinks that money is a form of “tyranny.” This is coming from the head of one of the wealthiest institutions in the history of mankind, the Catholic Church.

The story can be found here:

http://www.telegraph.co.uk/news/religion/the-pope/10061700/Pope-Francis-urges-global-leaders-to-end-tyranny-of-money.html.

I actually think it is a good thing that the pope came out and made this position of his explicitly clear. The usual M.O. for authoritarians is to obscure their true colors in a cloud of euphemisms, feel-good slogans, apologetic platitudes and contentless bromides which are designed to engender sympathetic sentiments. Coming out and stating openly that one believes that money is a form of “tyranny” is far too candid to be misconstrued. So while I do not applaud anything the pope has stated, it is good that he comes out and shows the world what he’s all about in such unmistakable terms.

Dear Apologist: Can You Demonstrate that You’re the Real McCoy?

And now a quote from "Scripture":

Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. - I John 4:1

Christian apologists are always looking for ways to turn the tables on the non-believer. They resent the very idea that they might have any burden of proof when they’re out campaigning for their god-belief, and they only seem willing to engage a non-believer apologetically if they are confident that they have some advantage over him right from the start. Of course, many apologists would prefer that the non-believer simply surrender his mind upon their arrival and soak up everything they have to say on their mere say so. If this does not happen, the apologists resort to tactics borrowed from one of their closest cousins, the skeptics. Examples of presuppositionalist strategy infused with attacks inspired by skepticism can be found here and here.

One of the things that Christian apologists resent the most about non-believers is their certainty. Granted, many secularists are uncomfortable with the concept of certainty, and oftentimes that is because they themselves have accepted premises endorsed by the skeptical school of philosophy. This is not to say that Christian apologists are disturbed by a non-believer’s acceptance of skepticist premises; presuppositionalists are eagerly hoping for this. On the contrary, it is the fact that, as someone whose mind is not trapped in the labyrinth of holy terror like themselves, the non-believer may be enjoying what the believers fear most: a full and wonderful life lived without their approval. And the non-believer’s non-belief itself, which is a precondition to enjoying life without Christianity’s approval, is viewed as the highest form of arrogance possible to man. And the only way to bring this perceived arrogance into check, is to undermine the non-believer’s sense of certainty – beginning with any certainty he may have, such as the certainty that the earth revolves around the sun. Christian apologists realize, at least implicitly, that if their campaign to spread their religious program is to be successful, they must undermine the human mind at its roots, at the level of “presuppositions.” And the mere potential that the non-believer holds any truth with certainty is enough to heap hot coals on the Christian’s unquenchable envy (for, like the jealous god they worship, Christians are endemically vulnerable to the vice of coveting another person’s liberty to enjoy pleasures). It sure must be tough being a fisher of men these days.

Now here’s an idea on how we can make things even more difficult for apologists.

A Lesson on Presuppositional Gimmickry

Okay, over on his blog, presuppositional apologist D.A.N. proves that I called it right in my blog On the Validity of the Senses when I stated in my 4 April comment on that blog that

D.A.N. really does not care about knowledge, how we acquire it, how we can rationally put to rest skepticism’s gimmicks, etc.

D.A.N. is out there spewing the same thing that has already been answered here. Observe:

On the Validity of the Senses

D.A.N. of Debunking Atheists recently posted some comments on my blog Incinerating Presuppositionalism: Year Eight. In his 28 March reaction to the entry marking the anniversary of my blog’s inception, D.A.N. wrote:

I am cheering the day you abandon this blog to renounce your current autonomous and fallible reasoning as faulty, and worship the God you know exists. That is worth celebrating.

In part of my response to this statement, I wrote:

you insinuate that “my reasoning is faulty,” but you cite no example from my writings as evidence to support this. Is this because you have no example to support this? Or, is it because you think there is so much evidence that it should be self-apparent to anyone reading your comment?

Then D.A.N. in turn replied:

Well, you tell me, is it viciously circular to employ your senses and reasoning to validate your senses and reasoning?

Now, D.A.N. made the insinuation that my reasoning is faulty, and I noted that he produced no evidence to support that insinuation. And even after I point out the fact that he provided no support for his charge, he still fails even to make an attempt to provide support in his response. Instead of substantiating his claim, he asks me whether or not it is “viciously circular to employ your senses and reasoning to validate your senses and reasoning,” which does not strike me as relevantly supporting the characterization of my reasoning which he published on my blog. But in spite of this, I am willing to explore the matter.

Incinerating Presuppositionalism: Year Eight

Today is March 26, 2013, which means: Incinerating Presuppositionalism is another year older! So I invite everyone to join me in singing “Happy Birthday!” to my blog!

While I am delighted to see that IP is still going strong, I cannot say that I’m exactly “surprised” that it is. When I started this blog back in 2005, I had every intention of sticking with it and developing my critiques against presuppositionalism in particular and Christian apologetics in general as long as I could go. I have not set any kind of sunset date for IP, but in the last couple years I have not been able to keep my focus on my writing for IP at the top of my list of priorities. Many responsibilities compete for my time and energy, but my passion for what I do here has not waned at all.

As I have done since the first anniversary of my blog, here is a listing of the entries I published over the past year:

276. Incinerating Presuppositionalism: Year Seven - March 26, 2012

277. Answering Dustin Segers’ Presuppositionalism, Part I: Intro and the Nature of Truth - April 7, 2012

278. Answering Dustin Segers’ Presuppositionalism, Part II: The Nature of Logic - April 8, 2012

279. Answering Dustin Segers’ Presuppositionalism, Part IIIa: The Uniformity of Nature - April 12, 2012

280. Answering Dustin Segers’ Presuppositionalism, Part IIIb: The Problem of Induction - April 15, 2012

281. Answering Dustin Segers’ Presuppositionalism, Part IVa: Objective Morality - May 12, 2012

282. Answering Dustin Segers’ Presuppositionalism, Part IVb: Collectivism, Evil and Slavery - May 19, 2012

283. Greg Bahnsen on the Problem of Evil - May 21, 2012

284. Christian Anti-Morality: A Response to Nide - May 22, 2012

285. In Shambles: Nide's Crumbling Worldview - May 23, 2012

286. Presuppositionalism’s Finest? - May 24, 2012

287. Craig Keener on Miracles - June 17, 2012

288. Chris Bolt vs. the Evils of Demanding Evidence in Support of Truth Claims - July 22, 2012

289. Is Anyone Truly a Christian? - August 4, 2012

290. STB: Two Years and Counting - August 27, 2012

291. Answers to “50 Important Philosophical Questions” - September 15, 2012

292. Christianity vs. Happiness - October 8, 2012

293. Hell is for Believers - October 11, 2012

294. Is Math Christian? - October 18, 2012

295. My Discussion with Michael Rawlings - November 16, 2012

296. Michael David Rawlings and the Primacy of a Bad Attitude - December 9, 2012

297. Rawlings' Bawlings - January 3, 2013

298. Prayson Daniel vs. the Imaginative Nature of Christian Theism - January 29, 2013

299. Debate between Objectivist Andrew Bernstein and Dinesh D’Souza Now on YouTube - February 18, 2013

300. A Case in Point, Part I - March 5, 2013

301. A Case in Point, Part II - March 13, 2013

Year Eight saw some wonderful additions to my growing list of body-blows against the Christian worldview. I began the new season with a six-part series providing a comprehensive answer to Christian apologist Dustin Segers’ presuppositionalist apologetic. So far as I have seen, Segers has never acknowledged or replied to my interaction with his list of questions for atheists. In fact, I haven’t seen hide nor hair of the guy anywhere on the internet, nothing new from him anyway, since I posted my responses to him back in April and May last year. Perhaps he’s been busy with other things. Maybe he’s focusing his efforts on “street preaching,” preferring to bamboozle passersby minding their own business and having other things on their minds, and not having the time or resources to examine what he preaches at them carefully. Who knows. Until we hear from Segers, it appears he’s been put to rest.

Back in May last year, we saw everyone’s favorite court jester “Nide” – now affectionately known as Nidiot – make a couple appearances on the Fundamentally Flawed podcast circuit. I must say that never prior to this time had I felt so embarrassed for another human being. Then again, perhaps I’m in error for indulging Nidiot’s delusion of being human. Regardless, there’s some real entertainment value to enjoyed there.

To might delight, much of the juicy stuff from the past year can be found in the comments of several of my blog entries. So I offer my gratitude to those readers who contributed to the discussion.

In early November last year, a Christian apologist by the name of Michael David Rawlings initiated a discussion which escalated into repeated hysterical meltdowns publicly suffered by a believer the likes of which I have never witnessed before. This of course encouraged Nidiot to up the ante on his own obnoxiousness as he gave himself up for adoption to the swashbuckling Rawlings. The fireworks can be enjoyed in the comments of entries 294, 295, 296 and 297.

Unfortunately, because of the horrendous abuse of my blog by these two self-effacing characters, one difficult decision that I had to make during Year Eight was to turn on comment moderation. I tolerated Nidiot for roughly a year and half; I allowed him to post his comments at will on my blog, and readers were free to respond. Most of his comments were one-liners that proved over and over again that he had no original substance whatsoever to share, but at least his participation did offer some entertainment value. An unwitting court jester, Nidiot was clearly unaware of the degrees to which he could embarrass himself. But Rawlings was a different matter. Rawlings would post sizable comments, sometimes several in a row, and even though his comments would be answered, either by myself or by others, or as in many cases by both myself and others, he would simply repost previously submitted (and previously rebutted) comments as if they still needed answering or as though they raised some new point that no one had yet considered. It was clear that Rawlings was not interested in a mature, honest discussion, and his unrelenting abuse required me to take action.

While I am still holding out hope that I can eventually turn off comment moderation, I’m glad to say that turning it on has not brought the discussions on my blog to a halt. Interest in my Proof that the Christian God Does Not Exist was rekindled when a Christian apologist sought to challenged my proof’s premises. Amazingly enough, this brought out several believers who actually challenged Premise 1 of my proof – i.e., the basic recognition that the imaginary is not real – in order to defend their Christian theism. This in turn led to me providing even more support on behalf of my argument, which has proved to be more effective than I had originally expected. Thank you, Christian apologists!

So here’s to Year Nine! There's lots more to come. Hoist the steins, folks, and drink to another fun-filled year of anti-apologetic detection!

by Dawson Bethrick

A Case in Point, Part II

We continue now with the second and final installment of my interaction with a comment reacting to my blog Proof that the Christian God Does Not Exist posted by a Christian over on Prayson Daniel’s blog.

The initial installment of my interaction with the Christian author’s objections can be found here. In that installment, we saw that the author rejected Premise 1 of my argument, which affirms the recognition that “that which is imaginary is not real.” To affirm his rejection of Premise 1, the author used the example of a leprechaun that he imagined, saying:

…since our leprechaun can be imagined, it has been given reality. So to say that God, Who can be imagined, is not real based on the premise that He is imaginary begs the question.

Thus the author has already essentially admitted that the Christian god is something he has imagined, just as he imagined the leprechaun in his example. Why else would he find it necessary to say that my argument’s Premise 1 (“that which is imaginary is not real”) “isn’t even accurate on its face”? Why else would he state that the leprechaun he admits to imagining “has been given reality” in the context of defending his god from an argument that sets out to prove that it is not real?

But the author does not stop here. Oddly, he was not content attacking just one premise of my argument. Instead, he found it necessary to attack every premise of my argument.

A Case in Point, Part I

Recent controversy concerning my proof that the Christian god does not exist has brought a few of Christianity’s more daring defenders out of their comfort zones. We have already seen Prayson Daniel’s unsuccessful attempts to attack my argument (see his blog entries here and here).

I have already interacted with Prayson’s feeble efforts to discredit my argument in a blog entry of my own: see Prayson Daniel vs. the Imaginative Nature of Christian Theism. The discussion in the comments of this entry is particularly fascinating given the fact that Christians are taking issue with my argument’s Premise 1, namely the recognition that the imaginary is not real. Believers are preferring to challenge the premise that the imaginary is not real over seeking to topple my argument’s fourth premise, which affirms outright that the Christian god is imaginary (and not without supporting evidence; see here). The choice to attack my argument’s Premise 1 instead of its Premise 4 suggests, quite strongly I might add, that the believers who take this route are admitting through their actions that they know the god they worship is in fact imaginary. Their concern is not to prove that their god is not imaginary, but to challenge the view that the imaginary is not real.

One comment submitted to Prayson’s blog was particularly noteworthy for the abundance of blunders one can find in its author’s attempts to refute my argument. Posted under the moniker “bethelbaptistchurchblog,” its author does not provide his name (which seems customary for many Christians these days – they apparently want to keep their identities concealed). Trying to remain anonymous might be the only wise move the author made in posting his comment. Throughout his comment, the author incorrectly refers to me as “Beckwith.” This was not his only error, nor was it his biggest. In fact, his comment is so full of fundamental blunders that it is hard to know which one should win an Oscar.

Debate between Objectivist Andrew Bernstein and Dinesh D’Souza Now on YouTube

The topic of the debate is: Christianity: Good or Bad for Mankind? The debate was held at the University of Texas, Austin, on February 8, 2013. Details on the YouTube page are as follows:

DEBATE: Christianity: Good or Bad for Mankind? 

Dinesh D'Souza vs. Andrew Bernstein  

Is Christianity the source of important truths, moral law, and man's rights and thus profoundly good for mankind—or is it antithetical to all such values and thus profoundly bad? In this debate, Christian conservative Dinesh D'Souza argues that Christianity is good; Objectivist atheist Andrew Bernstein argues the alternative.  

Brought to you by the UT Objectivism Society and The Objective Standard  

For more information on Ayn Rand's philosophy of Objectivism and its application to cultural and political issues, visit: http://www.TheObjectiveStandard.com

Prayson Daniel vs. the Imaginative Nature of Christian Theism

A Christian blogger by the name of Prayson Daniel has responded to my blog A Proof that the Christian God Does Not Exist. Prayson’s blog entry can be found here: Bethrick: A Proof that the Christian God Does Not Exist? The basic syllogism of my argument is as follows:

Premise 1: That which is imaginary is not real.  

Premise 2: If something is not real, it does not actually exist.  

Premise 3: If the god of Christianity is imaginary, then it is not real and therefore does not actually exist.  

Premise 4: The god of Christianity is imaginary.  

Conclusion: Therefore, the god of Christianity is not real and therefore does not actually exist.

Prayson grants that my argument is formally valid, adding “and thus if premise 1-4 are true, Bethrick would have succeeded in showing that God, as believed by Christians, does not exist.” But of course, given his allegiance to the Christian worldview, Prayson can be expected not to accept that my argument is sound.

Rawlings' Bawlings

In the comments sections of the previous three entries on my blog (beginning with the most recent: Michael David Rawlings and the Primacy of a Bad Attitude, My Discussion with Michael Rawlings, and Is Math Christian?), we have had the opportunity to observe the spectacle of a most pompous individual.

From the beginning, Rawlings has come to us wielding multi-syllabic jargon and point-missing braggadocio in a most characteristic fashion. But according to Rawlings and the defenses he’s provided, what does the Christian worldview have to offer in terms of philosophical value? Let the reader decide, but the reader should be informed before settling his opinion prematurely. So here is an overview (but I caution the reader: this is by no means an exhaustive catalogue of Rawlings’ indiscretions and deficiencies – not by a long shot!):

Michael David Rawlings and the Primacy of a Bad Attitude

Christians are notorious for having hurt feelings when their god-belief claims are not accepted as the truths they affirm on their mere say so. Their feelings are hurt even more when their “arguments” are exposed as the silly collections of incoherence that they are. But in spite of their hurt feelings, some Christians keep coming back for more punishment, pushing the same nonsense like a dog coming back to its own vomit, apparently expecting that his next iteration of the same nonsense, perhaps in a new guise, will somehow slide under the radar of philosophical detection. I have bad news for the believer: it won’t.

Christian apologist Michael David Rawlings is no exception to this frequently encountered quagmire. He has come posting on my blog under the guise of wanting to learn about Objectivism and peddling a highfalutin perspective on Christianity backed up by “credentials” which he never specifies. His pockets are loaded to bear with reality-denying assumptions and ten-cent theological jargon to give the impression that he has the answer to the age-old question, “Where’s the beef?” In practice, Michael Rawlings doesn’t even really try to back up his assertions. On the contrary, he simply gets furiously angry when others don’t accept what he says on his mere say so. And this is a guy who says that Christianity does not affirm the primacy of consciousness when human consciousness is involved.

My Discussion with Michael Rawlings

In the comments section of my previous blog entry, Is Math Christian?, a visitor to my blog named Michael Rawlings has engaged me in a fascinating and, I’m happy to say, very civil discussion about Christianity.

Michael does not strike me as the typical apologist for Christianity. His tone is mature and he exhibits a refreshing willingness to examine ideas and take them seriously. He has also expressed admiration for Objectivism, which I find encouraging.

Still, Michael seems to have a persisting hesitancy to address direct questions responding to his statements. To his credit in this regard, he has expressed caution for taking things slowly and addressing issues in a sequential manner. However, the list of outstanding questions has been growing since the discussion first began.

Is Math Christian?

Two weeks ago, on October 4, I submitted a comment to the blog “MATH IS CHRISTIAN, on an entry titled THE FUTILITY OF ALL NON-CHRISTIAN APPROACHES TO THE PHILOSOPHY OF MATHEMATICS (pardon the caps - perhaps the author figured that caps would ensure the truth of what he claims).

The author of the blog, a Charles Jackson who, according to his personal info page, holds an MS in mathematics from Cal State Long Beach, claims in his blog that “the Christian God, being, as He is, infinite, personal, all-knowing, all-powerful, all-controlling, self-attesting, and self-revelatory, provides what is necessary for a successful philosophy of anything.” Given this “presupposition,” Jackson reasons, “the sufficiency of the concept of the Christian God for the intelligibility of human mathematical experience follows directly from the sufficiency of the concept of the Christian God for the intelligibility of human experience, simpliciter.” Consequently, he continues, “the concept of the Christian God is a sufficient condition for the intelligibility of human mathematical experience: mathematical knowledge, mathematical practice, etc.”

From these premises Jackson concludes that “all non-Christian approaches to the philosophy of mathematics” are therefore necessarily futile. They would have to be, goes Jakson’s reasoning, since the “concept” of the Christian god is so necessary to “mathematical experience” and “mathematical knowledge.”

For those lounging in the choir, such “reasoning” probably seems both air-tight and bullet-proof. But is it? Does such reasoning have any objective basis in reality? Or, does it only seem so unassailable from within the fake environment of the Christian worldview which elevates imagination over reality?

I suspect it is the latter rather than the former.

Hell is for Believers

There are many unintended ironies in Christianity and Christian apologetics. For instance, Christian apologists claim that their worldview is the only worldview which can consistently “account for” objective moral absolutes, but at the same time they claim that there exists such a thing as a “morally justifiable reason” for allowing evil and that their god has this (cf. Greg Bahnsen, Always Ready, p. 171; see also here). So much for the Christian god being “absolutely good.”

Or consider the claim that only Christianity “provides” the necessary preconditions for knowledge, but at the same time Christianity has no theory of concepts to inform a theory of knowledge. So in spite of all the “How do you know?” questions that presuppositionalists discharge in their debates, their worldview has no answer to how one can know anything and can offer nothing more than “We know without knowing how we know,” as John Frame has affirmed (see here).

Another example is the claim that the Christian god is a perfect creator and that it created everything in the universe, including human beings, but at the same time they say that human beings are inherently flawed and depraved creations in need of redemption (see here). According to this view, a creator that is perfect created creatures which are not perfect. This is like saying that “invisible things” are “clearly seen” (cf. Romans 1:20).

Christianity vs. Happiness

Presuppositional apologists are continually focusing the philosophical debate on issues such as which worldview can account for logic, which worldview can solve the problem of induction, which worldview provides the necessary preconditions for intelligibility, etc. And while presuppositionalism has been answered on each of these points (for logic, see here; for induction, see here; for knowledge, see here), one thing that presuppositionalists tend to overlook in their worldview analysis is man’s need for happiness. Indeed, one may even get the impression that according to their worldview, man does not need happiness or should not even try for happiness. Happiness does not at all seem important to the apologist, for he never draws attention to its importance, and apologists in general do not come across as very happy persons.

This oversight, to the degree that it is merely an oversight, is most fitting. For the Christian worldview cannot provide the necessary preconditions for human happiness. Happiness is not possible to a mind haunted by Christianity’s fear and guilt.

Answers to “50 Important Philosophical Questions”

I recently saw a blog entry on Thoughts On The Line (TOTL) titled 50 IMPORTANT PHILOSOPHICAL QUESTIONS (no, that’s not me shouting), and after reading some of the questions I thought I’d take some time and answer all fifty questions. So here they are, in the order in which they appear on the TOTL blog entry:

STB: Two Years and Counting

It has now been two years to the day since I posted my refutation of the argument showcased on Sye Ten Bruggencate’s website “proof that god exists dot org.” While the argument on his site remains unchanged, Bruggencate has so far failed to vindicate the defense of his worldview which he has presented to the world against my critique.

Is Anyone Truly a Christian?

Non-Christians generally accept a person’s claim to be a Christian without hesitation. If a person claims that he or she is a Christian, non-believers typically take their word for it. And rational individuals usually grant that other adults are mature enough to identify themselves accurately and honestly upon first meeting them. And generally speaking, Christian believers themselves are happy with this situation: they typically expect non-Christians to accept their self-identification as Christians at face value.

Christians themselves, however, are not nearly so accepting. To be sure, they expect others to accept their own self-identification as Christians. But they are not always so accepting of the claims of other individuals to be Christians as well. Internal squabbles among Christians, complete with accusations of heresy and denunciations of deviant practice, are commonplace and have colored the landscape of Christendom since its earliest days. Even in his letters to the churches he had planted, the apostle Paul warned Christians of imposters, contributing from Christianity’s first moments to the “who can you trust?” atmosphere of Christian “fellowship.”

Chris Bolt vs. the Evils of Demanding Evidence in Support of Truth Claims

In his blog Answering the Evidentialist Objection, Chris Bolt makes it clear that does not like the idea, attributed to W.K. Clifford, that

It is wrong always, everywhere and for everyone to believe anything upon insufficient evidence.

He calls this a “marvelously strong claim” (perhaps stronger than the claim that a first century Palestinian Jew was resurrected by a supernatural consciousness after dying by means of crucifixion) and asks, “What reason does one have for thinking it true?”

Bolt’s reply to this question is “Probably none,” which strikes me as somewhat deficient in confidence. Perhaps this is the reason why he has turned off the commenting option for this blog entry.

Craig Keener on Miracles

To date I have not devoted a specific entry on my blog to a discussion of miracles. This is partly due simply to more important priorities, lack of time, and the fact that I’d expect anyone familiar with my worldview could surmise why I reject miracle claims. But it’s very simple: the notion of ‘miracle’ presupposes a universe governed by the primacy of consciousness metaphysics, and we can know this because it denotes an event in which some or all entities involved are under the direct control of a supernatural will - i.e., a form of consciousness. Since I reject any version or expression of the primacy of consciousness, I consequently reject the notion of miracles since the notion of miracles is an expression of the primacy of consciousness.