Bethrick simply assumes, rather than argues for, exactly what people like myself, Greg Bahnsen and John Frame straightforwardly deny: That God’s sovereignty renders humans puppets on a string.
Of course, theists are going to try to weasel out of the implications of such declarations, but this is to be expected given their worldview-wide habit of evasion. The theist needs to come clean on what he believes: either he believes that “God controls whatsoever comes to pass,” which could only mean human beings are analogous to characters in a cartoon acting precisely as the cartoonist intends (indeed, as cogs in a massive “plan” which was set in motion long before we even came to be), or he doesn’t (in which case his god is simply another entity among all the others of the universe, having no more significance than a rock). These are not my problems.
This is a typical objection to a high view of God’s controlling of the world, and it’s been responded to again and again.
Bethrick seems to have no desire to even acknowledge, let alone attempt to refute, the scores of responses to such an oversimplification and misrepresentation of the Bible’s stance on this issue.
If, therefore, we observe the dogmatist coming forward with ten proofs, we can be quite sure that he really has none. For had he one that yielded... apodictic proof, what need would he have of the others? (“The Transcendental Argument for God’s Existence,” The Standard-Bearer, p. 65)
John Frame confirms the appropriateness of the cartoon universe analogy when describing the relationship between his god and the universe as he likes to imagine it:
Perhaps the best illustration... is this: In a well-crafted novel, the author creates a world in which events take place in meaningful causal relationships to one another. Each event has an intelligible cause within the world of the novel. But of course each event also has a higher cause, in the author's mind. Normally, such an author will try to maintain the orderly causal structure of his created universe. He may, of course, also work "without, above, and against" that causal order when he is pleased to do so. (Cornelius Van Til: An Analysis of His Thought, p. 82)
Then there's Poythress:
Dorothy Sayers acutely observes that the experience of a human author writing a book contains profound analogies to the Trinitarian character of God. An author’s act of creation in writing imitates the action of God in creating the world. (Why Scientists Must Believe in God: Divine Attributes of Scientific Law)
Of course man is not a puppet. But this is not because “he is a fallen creature created in God’s image” (which is a double absurdity), but because he is man and there are no invisible magic beings which are controlling his choices and actions.
Man is not a mere puppet, he is a fallen creature created in God’s image
So, Van Til does not hold that his god “controls whatsoever comes to pass”? Bahnsen does not hold that his god “controls all events and outcomes”? If one affirms these statements, he can only hold man responsible for anything by secretly contradicting them. Just as the god of the universe chose that I would be born in the western hemisphere with two arms, a nose, blond hair and ten fingers and ten toes, so it is with anything else about man, on this view, including his actions – actions which he could not choose any more than where he was born. It’s “the accident of birth,” as Van Til would put it in his pamphlet Why I Believe in God.
God does not work fresh evil in man’s heart, nor were any of those who fastened Christ to the cross innocent victims whose arms God twisted. No Christian believes this. To fairly represent those with whom he disagrees, Bethrick should not concoct or imply positions that nobody holds.
Jet attributes to me a view which, bearing the description he chooses for it, is quite absurd indeed. Does Jet cite even one statement by my hand to justify his attribution of such a view to me? No, he does not. His worldview is so intertwined in the cartoon universe premise of theism that he cannot disentangle himself from it even to catch a glimpse of what a non-theistic view of the universe is like. Jet’s problem is that he does not realize that there is an alternative to the metaphysical subjectivism which Christianity inherently assumes. I have already written on this in the following blogs:
Second, if Bethrick is himself an atheist, the picture of reality that he proposes we adopt is truly silly. We are to believe that apart from the cartoonist, trees (that came about by undirected “happy” accidents) magically became paper (once again with no outside direction) and pencils also mysteriously formed out of primordial slop. Then this pencil began -through small micro-mutational adjustments-to pick itself up and draw a wonderfully harmonious world and likewise wrote and designed characters (without the help of a conscious mind directing it, now mind you) all with the same moral intuitions,
capacities for logical reasoning and verbal communication.
Does my view propose that “trees... magically became paper”? No, men produce paper from wood pulp through a causal process which he discovered and understands by means of reason. Does my view propose that “pencils... mysteriously formed out of primordial slop”? No, men produce pencils from materials they find on the earth. Does my view propose that the world was drawn by a pencil which picked itself up and started drawing spontaneously? No, existence exists, and only existence exists. The alternative to my worldview’s starting point is to start with non-existence as one’s fundamental primary (for only then would it be necessary to “explain” the fact that existence exists; see for instance Basic Contra-Theism). Theism attempts to broker a compromise between its starting point of consciousness conscious only of itself (a patent contradiction) and beginning with non-existence as such (for apologetic purposes). Why not simply start with existence, and move on from there?
Jet gets after me for critiquing a position which he claims no Christian affirms, even though I can cite numerous sources from the Christian camp which affirm precisely what I am critiquing. But then he critiques a position he attributes to me but which I have nowhere affirmed. He does not even go to the trouble – as I have in the case of what I have critiqued – of citing statements to authenticate his attribution of said positions to me.
Jet also wrote:
In a single sentence, Jet displays his penchant for Tape-Loop Apologetics. If you follow the implications of what Jet presents here just a little further, it won’t belong until you find something along these lines:
So, life came from non-life, logic from the irrational, morality from the amoral, and meaning from non-meaning.
Jet will want to know where life came from according to my view. The answer is simple: life came from existence. Does my view hold that “logic [comes] from the irrational”? No, and Jet nowhere presents any quotation from something that I have written which affirms that as my position. Like life, logic, morality and meaning all come from existence. In Jet’s view, they come from an invisible magic being which he enshrines in his imagination.
Presupposer: "How can your chance-bound, relative-only materialistic worldview account for immaterial entities?"
Non-Believer: "I'm not sure what you're asking. But please, tell me, how does your Christian worldview account for the 'immaterial'?"
Presupposer: "By the self-attesting sovereignty of the Triune God of Christian theism."
Non-Beleiver: "Is this god material or immaterial?"
Presupposer: "God is wholly immaterial."
Non-Believer: "So let me get this straight: you 'account for' that which is 'immaterial' by appealing to that which you say is 'immaterial'? How does that explain anything?"
Presupposer: [blank out]
by Dawson Bethrick