Wednesday, May 23, 2012

In Shambles: Nide's Crumbling Worldview

Nide has posted some comments replying to my previous blog entry responding to him here: Christian Anti-Morality: A Response to Nide. While it does not appear that Nide has finished his response to what I stated to him in that blog entry (he left his last comment with an indication that there was yet more to come), I am moving on with a response to what he stated in his reaction to what I wrote.

Monday, May 21, 2012

Greg Bahnsen on the Problem of Evil

Greg Bahnsen (1948 – 1995) was the most high-profile popularizer of presuppositional apologetics of his day. He remains today one of the foremost interpreters of Cornelius Van Til’s apologetic works, his lengthy Van Til’s Apologetic: Readings & Analysis being published posthumously from Bahnsen’s own manuscript, which he completed shortly before his death (p.xv). The result is 764 pages, including a bibliography and three indices (for bible verses, names and topics) of excessively repetitive droning about how the “unbeliever” can’t account for this, can’t account for that, doesn’t know how to put on his pants in the morning, doesn’t know how to put his shirt on, etc. Throughout all this Bahnsen nowhere lays out an actual epistemological method for one to apply and come to the same “knowledge” Bahnsen and other Christians claim for themselves. Truly, it is a most ironic spectacle.

What some may find surprising is the fact that, in the space of 764 pages, there is in the topical index only one reference to the problem of evil, and that is to a footnote straddling pages 525 and 526 of Bahnsen’s thick tome.

And while it is rather lengthy in itself so far as footnotes go, Bahnsen states in that footnote that the problem of evil is, in his experience, “the most popular argument urged against Christianity.” So while his book is over 700 pages, he spends just one paragraph, relegated to a passing footnote, on addressing what he says is “the most popular argument urged against Christianity.”

Saturday, May 19, 2012

Answering Dustin Segers’ Presuppositionalism, Part IVb: Collectivism, Evil and Slavery

This will be the final installment of my extended reply to Dustin Segers’ questions for atheists. My previous responses to Segers can be found here:
In the present entry, I continue my exploration of Segers’ final question, namely:
”How do you account for objective morality without God?"
I have already provided a direct response to this question in my previous blog entry. In this entry, I explore some of the political implications of the moral system found in Christianity, focusing on Christianity’s proclivity towards collectivism, its affinity with Nazism and communism, the problem of evil, and the issue of slavery.

Saturday, May 12, 2012

Answering Dustin Segers’ Presuppositionalism, Part IVa: Objective Morality

I am back! I had originally intended to post my response to Segers’ question about morality back in April, but I had several conferences to attend and I also moved into a new house on the outskirts of Bangkok. There’s still much to do and I’m extremely busy, but I have managed to devote some snippets of time here and there to my writing. Not ideal, but I’ll take what I can get!

So many issues came up as I was writing about the contrasts between (genuinely) objective morality and what passes for morality in Christianity, that I have decided to split this portion of my reaction to Segers into two different blog entries. In the present entry I answer Segers’ question about morality, provide definitions for important terms relevant to his question (e.g., what is morality? What is objectivity? Etc.), emphasize the importance of focusing on the individual when discussing morality, examine the 10 commandments, explore the topic of how one determines his own values, and make some points about the abortion debate.

In the follow-up entry (IVb), I will highlight the collectivistic implications of Christian morality and explore Christianity’s permissive view of slavery.

Throughout all of my discussion I draw attention to the stark contrasts between objective morality and Christian morality, leaving no question that Christian morality is entirely unfit for human life and certainly not to be confused with a moral code which is in fact objective in nature. To serve this end I make use of some dazzling quotations from defenders of Christianity themselves.

The previous four entries in my response to Segers can be found here: