The age old question of the existence of God has made headlines recently with Al Sharpton's debate with Christopher Hitchens and ABC's, Does God Exist? The Nightline Face-off. In the latter, Ray Comfort, a street preacher who is a regular fixture on Santa Monica's 6th Street promenade, and Kirk Cameron, of Growing Pains fame, argued in the affirmative. Brian Sapient and Kelly of the Rational Response Squad argued for the irrationality of belief in God. One could have hoped, considering the import of such a momentous question, that ABC might have sought out philosophers more up to the task, but that probably wouldn't have made for "good TV". Instead, the viewer was treated to a foursome of philosophical lightweights. There were some high points. Despite his malapropism, calling fundamentally philosophical arguments "scientific proof", Ray Comfort's articulation of the complexity of the human body as a part of his argument from design was eloquent enough. And Brian and Kelly delivered a number of zingers that left Ray and Kirk speechless. But mostly, at best, both sides offered sophomoric versions of the arguments that need to be reckoned with when considering the evidence for and against the existence of God. Fortunately, more capable thinkers have addressed this question more profitably. William Lane Craig is well known for arguing for the rationality of belief in God and a number of his debates with worthy opponents can be found online. His debate with Michael Tooley at the University of Colorado is especially worth reading. JP Moreland's and Kai Nielsen's debate, published in the volume, Does God Exist?, is still an excellent read and features commentary from a number of thinkers who add valuable insight. Many other relevant volumes line the shelves at Amazon.com, including Richard Swinburne's, The Existence of God, and George Smith's classic, Atheism: The Case Against God. Online, Wikipedia provides a helpful catalog of the arguments for the Existence of God. Tim Holt makes the argument for the existence of God in summary form at Existence-of-God.com as does All About God, weighing both philosophical and scientific considerations. The Secular Web provides the counterpoint with a roundup of logical arguments for atheism.
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You say that you cannot believe that Christ's death on the Cross was salvation for the world because the idea is absurd. I have shown in various ways that absurdity has not been a disqualifier for any number of your current beliefs. You praise reason to the heights, yet will not give reasons for your strident and inflexible moral judgments, or why you have arbitrarily dubbed certain chemical processes "rational argument." That's absurd right now, and yet there you are, holding it. So for you to refuse to accept Christ because it is absurd is like a man at one end of the pool refusing to move to the other end because he might get wet. Given your premises, you will have to come up with a different reason for rejecting Christ as you do. But for you to make this move would reveal the two fundamental tenets of true atheism. One: There is no God. Two: I hate Him.
Source > "Is Christianity Good for the World?", Christianity Today debate between Douglas Wilson and Christopher Hitchens. (May, 2007) (178 reads)
[Introduction] Why believe that there is a God at all? My answer is that to suppose
that there is a God explains why there is a world at all; why there are
the scientific laws there are; why animals and then human beings have
evolved; why humans have the opportunity to mould their characters and
those of their fellow humans for good or ill and to change the
environment in which we live; why we have the well-authenticated account
of Christ's life, death and resurrection; why throughout the centuries
men have had the apparent experience of being in touch with and guided
by God; and so much else. In fact, the hypothesis of the existence of
God makes sense of the whole of our experience, and it does so better
than any other explanation which can be put forward, and that is the
grounds for believing it to be true. This paper seeks to justify this
answer; it presents in summary arguments given in more detailed form in
my book The Existence of God,[1] and seeks to rebut criticisms
of those arguments given in J.L. Mackie's book The Miracle of
Theism.[2]
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In this paper, I ponder two questions: (1) Why can't the religious believer simply put the burden on
the skeptic, and ask him to justify his unbelief, with the
underlying assumption that as between theism and atheism, it
is the former that is obviously true and the latter that is
obviously false? (2) This not being possible in any way that
is of immediate interest to religious belief, how does the
believer regard his inability to prove the truth of faith in
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I've been arguing that theistic belief does not (in general) need argument either for deontological justification, or for positive epistemic status, (or for Foley rationality or Alstonian justification)); belief in God is properly basic. But doesn't follow, of course that there aren't any good arguments. Are there some? At least a couple of dozen or so. >
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On most interpretations of the theistic God, He desires His creatures to love Him. However, the mystery of evil conflicts with this desire. It is difficult for rational humans to love God when they do not understand why there is so much evil. If the reasons for evil are beyond humans' ken, God could at least make THIS abundantly clear. Why does He not do so? Moreover, why does not an all-powerful God have the power to raise human intelligence so humans can understand why there is so much evil? If there is reason for not doing this, then why is THIS not made clear? There is mystery on top of mystery here which seems to conflict explicitly with God's desire to be loved.
Source > Third Statement The Fernandes-Martin Debate
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Paul Vitz, a professor of psychology at NYU, proposes a provocative thesis: atheistic inclinations or commitments are often rooted in the so-called "freudian psyche", that subconscious sum of our memories, fears, impressions, and deep seated dispositions formed early in our lives, particularly in relation to our fathers. While psychological grounds for belief are usually used to undercut the rationality of theism, here Vitz runs the argument the other way in a fascinating summary of psychological factors tied to atheistic belief. And by way of example, he considers the possible psychological motivations of the father of psychoanalysis, Freud himself. Turns out atheists have daddy issues as well. Vitz's argument here was a prelude to his later work, Faith of the Fatherless: The Psychology of Atheism.
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Is there really a God? Or does God exist only in our heads? Is the Bible truly God's Word, or a jumble of fanciful myths? This book is your front-row ticket to mankind's most enthralling debate. An atheist for thirty years, David Mills argues that God is unnecessary to explain the universe and life's diversity, organization and beauty. This unique and captivating book responds to every argument ever offered to "prove" God's existence and the Bible's credibility — arguments from logic, common sense, Christian apologetics, philosophy, ethics, history, and up-to-the-minute science. ~ Amazon.com
Since 1948, a growing number of scholars have been formulating and developing a series of arguments that the concept of God ?¢‚Ǩ‚Äù as understood by the world's leading theologians and major religions ?¢‚Ǩ‚Äù is logically contradictory, and therefore God not only does not exist but, more significantly, cannot exist. In short, God is impossible. This unique anthology collects for the first time most of the important published arguments for the impossibility of God. Included are selections by J.L. Mackie, Quentin Smith, Theodore Drange, Michael Martin, and many other distinguished scholars. The editors provide a valuable general introduction and helpful summaries of the cricual issues involved.
The question of whether or not God exists is endlessly fascinating and profoundly important. Now two articulate spokesmen ?¢‚Ǩ‚Äù one a Christian, the other an atheist ?¢‚Ǩ‚Äù duel over God's existence in a lively and illuminating battle of ideas. In God?, William Lane Craig and Walter Sinnott-Armstrong bring to the printed page two debates they held before live audiences, preserving all the wit, clarity, and immediacy of their public exchanges. With none of the opaque discourse of academic logicians and divinity-school theologians, the authors make claims and comebacks that cut with precision. Their arguments are sharp and humorous, as each philosopher strikes quickly to the heart of his opponent's case.
Naturalists passively watched as realist versions of theism, most influenced by Plantinga's writings, began to sweep through the philosophical community, until today perhaps one-quarter or one-third of philosophy professors are theists, with most being orthodox Christians. Although many theists do not work in the area of the philosophy of religion, so many of them do work in this area that there are now over five philosophy journals devoted to theism or the philosophy of religion, such as Faith and Philosophy, Religious Studies, International Journal of the Philosophy of Religion, Sophia, Philosophia Christi, etc. Philosophia Christi began in the late 1990s and already is overflowing with submissions from leading philosophers. If each naturalist who does not specialize in the philosophy of religion (i.e., over ninety-nine percent of naturalists) were locked in a room with theists who do specialize in the philosophy of religion, and if the ensuing debates were refereed by a naturalist who had a specialization in the philosophy of religion, the naturalist referee could at most hope the outcome would be that 'no definite conclusion can be drawn regarding the rationality of faith,' although I expect the most probable outcome is that the naturalist, wanting to be a fair and objective referee, would have to conclude that the theists definitely had the upperhand in every single argument or debate. God is not "dead" in academia; he returned to life in the late 1960s and is now alive and well in his last academic stronghold, philosophy departments. Source > Philo (244 reads)
The kalam cosmological argument, by showing that the universe
began to exist, demonstrates that the world is not a necessary being
and, therefore, not self-explanatory with respect to its existence.
Two philosophical arguments and two scientific confirmations are
presented in support of the beginning of the universe. Since whatever
begins to exist has a cause, there must exist a transcendent cause of
the universe. >
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Smith reduces belief in the Christian God to a lesser position then that of a child's belief in Santa Clause. Can a believer in God even define what it is he believes in? Smith makes a convincing case that he cannot. If a person believes in something that they cannot define based on the facts of reality their ?¢‚Ǩ?ìbelief?¢‚Ǩ? is entirely arbitrary. Is faith a legitimate road to knowledge? Smith blasts this idea logically and mercilessly. Does the "order" within existence somehow lead to "God"? While this seems logically far fetched to begin with Mr. Smith provides excellent metaphysical and logical arguments that (in my opinion) eliminate the idea's validity entirely. ~ Jason Quintana