A Christian’s Rebuttal to “Why I Am Not a Christian” by Bertrand Russell

Russell delivered this lecture in 1927 at the National Secular Society, South London Branch, at Battersea Town Hall.

By: S.J. Thomason

A few months ago, I encountered an atheist on Twitter who posed a challenge. He said that he would read material by my favorite Christian author if I would read material by his favorite atheist. I was hesitant to agree because I had never read any books or articles by those advocating atheism, and I was fearful that something they would write would challenge my beliefs in a way I found uncomfortable. After some prodding, he finally convinced me to read Bertrand Russell. In exchange, he read Mere Christianity by C.S. Lewis.

After both of us read the other’s suggestions, this particular atheist, “Facepalmer,” wrote a rather long rebuttal of C.S. Lewis, while I wrote a rather short blurb on Russell. I found Russell’s “arguments” against God to be unsubstantiated, yet I wasn’t prepared to write a rebuttal to the arguments since I needed to do some research on effective ways to counter them. It was at this point that I was inspired to read rebuttals to other atheists’ arguments, since I figured I had seen their best in Russell.

Well, I’ve done my research by reading numerous rebuttals on atheists’ Robert Price, Sam Harris, Christopher Hitchens, Richard Dawkins, and Lawrence Krauss. Therefore, the intention of this blog is to present these arguments and to offer an opinion on the arguments from a Christian perspective. I next present Bertrand Russell’s arguments, along with my rebuttals to the arguments.

The First Cause Argument

Russell states, “Perhaps the simplest and easiest to understand is the argument of the First Cause. (It is maintained that everything we see in this world has a cause, and as you go back in the chain of causes further and further you must come to a First Cause, and to that First Cause you give the name of God.) That argument, I suppose, does not carry very much weight nowadays, because, in the first place, cause is not quite what it used to be.”

Russell adds that the First Cause “cannot have any validity” and adds “There is no reason why the world could not have come into being without a cause; nor, on the other hand, is there any reason why it should not have always existed. There is no reason to suppose that the world had a beginning at all. The idea that things must have a beginning is really due to the poverty of our imagination. Therefore, perhaps, I need not waste any more time upon the argument about the First Cause.”

In all fairness to Bertrand Russell, when he delivered his speech in 1927, scientists had not reached the conclusion that the universe had a start date yet. Coincidentally, it was in 1927 when an astronomer named Georges Lemaitre conceived that the universe started long ago as a single point. Two years later, an astronomer named Edwin Hubble discovered that other galaxies were moving away from us and the farthest galaxies were moving faster than the galaxies closer to us. Hubble is known as the Father of the Big Bang Theory (LaRocco & Rothstein, 2017). “The Big Bang Theory is the leading explanation about how the universe began. At its simplest, it talks about the universe as we know it starting with a small singularity, then inflating over the next 13.8 billion years to the cosmos that we know today” (Howell, 2015).

Since the universe had a start date for time, space, and matter (Hawking, 2017), one wonders what existed prior to the Big Bang. At this point, science hasn’t provided an explanation for what caused or powered the Big Bang. What we know is that the force to inflate the expansion of the universe did not have properties of linear time, space, and matter. The sheer force that powered the expansion seems likely to be powerful. So, the assumption can be made that the force that powered the universe’s expansion was powerful, metaphysical, and eternal. In other words, the force bears all of the characteristics of God.

Thomas Aquinas’ First Mover Theory for Proof of God, which was quoted in Applied Cognitive Psychology, 23: 901-917, helps to further explain this logic.

1. Our senses tell us that there is some motion in the world.
2. All things moving must be moved by something else.
3. Motion is the change from potentiality to actuality.
4. It is not possible to be potential and actual in the same respect.
5. Therefore, the mover cannot also be the moved.
6. There cannot be an infinite regression of movers.
7. Therefore, there must be a first, unmoved mover.

A.W. Tozer (2006, p. 59) states, “In the beginning God…” (Genesis 1:1) Not matter, for matter is not self-causing. It requires an antecedent cause, and God is that Cause…In the beginning God, the uncaused Cause of matter, mind, and law. There we must begin.”

In summary, Russell refutes the First Cause Argument by saying that the universe had no start date so the argument is irrelevant, yet the fact that the universe has a start date, coupled with logic, suggests that God is the First Cause, the uncaused Cause.

The Natural Law Argument

Russell states, “Human laws are behests commanding you to behave a certain way, in which you may choose to behave, or you may choose not to behave; but natural laws are a description of how things do in fact behave, and being a mere description of what they in fact do, you cannot argue that there must be somebody who told them to do that, because even supposing that there were, you are then faced with the question ‘Why did God issue just those natural laws and no others?’ If you say that he did it simply from his own good pleasure, and without any reason, you then find that there is something which is not subject to law, and so your train of natural law is interrupted. If you say, as more orthodox theologians do, that in all the laws which God issues he had a reason for giving those laws rather than others – the reason, of course, being to create the best universe, although you would never think it to look at it — if there were a reason for the laws which God gave, then God himself was subject to law, and therefore you do not get any advantage by introducing God as an intermediary. You really have a law outside and anterior to the divine edicts, and God does not serve your purpose, because he is not the ultimate lawgiver. In short, this whole argument about natural law no longer has anything like the strength that it used to have. I am traveling on in time in my review of the arguments. The arguments that are used for the existence of God change their character as time goes on. They were at first hard intellectual arguments embodying certain quite definite fallacies. As we come to modern times they become less respectable intellectually and more and more affected by a kind of moralizing vagueness.”

In the above statement, Russell makes the assertion that “if there were a reason for the laws which God gave, then God himself was subject to the law, and therefore you do not get any advantage by introducing God as an intermediary.”

Russell doesn’t understand that God is not “subject to the law” that guides the universe; He is the law that guides the universe. He is the moral code and the absolute standard. God is the eternally great I AM (Exodus 3:14), “who is, and who was, and who is to come, the Almighty” (Revelation 1:8). In Revelation 22:13, God states, “I am the alpha and the omega, the beginning and the end, and I will give to the one who thirsts from the spring of the water of life.”

In his book Mere Christianity, C.S. Lewis states (p. 28), “When you say that nature is governed by certain laws, this may only mean that nature does, in fact, behave in a certain way. The so-called laws may not be anything real – anything above and beyond the actual facts which we observe. But in the case of Man, we saw that this will not due. The Law of Human Nature, or of Right and Wrong, must be something above the actual facts of human behavior. In this case, besides the actual facts, you have something else – a real law which we did not invent and which we know we ought to obey.”

There was no start point at which time God sat down to make choices about the physical laws that guide the universe. Such an assertion drags God down to the level of a human and traps Him in our linear timeline. God is unbounded by time and choice. As C.S. Lewis indicated in the Great Divorce, “Ye cannot fully understand the relations of choice and time until you are beyond both.” Humans create laws to govern society. God is the law and the standard from which our innate sense of an absolute standard of right and wrong is derived.

Similarly, Stephen Hawking refers to the dynamical laws that govern the universe. He states, “Since events before the Big Bang have no observational consequences, one may as well cut them out of the theory, and say that time began at the Big Bang. Events before the Big Bang, are simply not defined, because there’s no way one could measure what happened at them. This kind of beginning to the universe, and of time itself, is very different to the beginnings that had been considered earlier. These had to be imposed on the universe by some external agency. There is no dynamical reason why the motion of bodies in the solar system cannot be extrapolated back in time, far beyond four thousand and four BC, the date for the creation of the universe, according to the book of Genesis. Thus it would require the direct intervention of God, if the universe began at that date. By contrast, the Big Bang is a beginning that is required by the dynamical laws that govern the universe. It is therefore intrinsic to the universe, and is not imposed on it from outside” (Hawking, 2017).

Let’s unpack Stephen Hawking’s statement. He points to the book of Genesis and a universe start date of four thousand and four BC, which, if such a date were true, he indicates that it “would require the direct intervention of God.” I will assume that he made the latter statement in recognition of the physical evidence supporting the 13.8 billion year start date. Hawking further states that there are “dynamical laws that govern the universe” that are “intrinsic” to the universe. Such assertions naturally beg the question of how these “intrinsic” laws came about. Laws don’t create themselves. I ask readers to consider why we have “intrinsic laws” that govern the universe if we supposedly have no source or governor of such laws.

Famed mathematical physicist, Sir Roger Penrose, worked alongside of Stephen Hawking for many years. He recently went on Christian Radio and stated that Hawking’s new book is “misleading,” adding that M theory is “not even a theory” and “hardly science” but “hopes.” He further noted that the universe did not “create itself from nothing” (Hunt4Truth.wordpress.com, 2014).

As A.W. Tozer (2006 p. 57-58) helps to explain the way God is both present within the universe intrinsically and independent of it, extrinsically. He says, “God dwells in His creation and is everywhere indivisibly present in all His works…While God dwells in His world He is separated from it by a gulf forever impassable. However closely He may be identified with the work of His hands, they are and must eternally be other than He, and He is and must be antecedent to and independent of them. He is transcendent above all His works even while He is immanent within them.”

The Argument from Design

Russell states, “When you come to look into this argument from design, it is a most astonishing thing that people can believe that this world, with all the things that are in it, with all its defects, should be the best that omnipotence and omniscience have been able to produce in millions of years. I really cannot believe it. Do you think that, if you were granted omnipotence and omniscience and millions of years in which to perfect your world, you could produce nothing better than the Ku Klux Klan or the Fascists? Moreover, if you accept the ordinary laws of science, you have to suppose that human life and life in general on this planet will die out in due course: it is a stage in the decay of the solar system; at a certain stage of decay you get the sort of conditions of temperature and so forth which are suitable to protoplasm, and there is life for a short time in the life of the whole solar system. You see in the moon the sort of thing to which the earth is tending — something dead, cold, and lifeless.”

In this argument, Russell discounts (1) free will, (2) our purpose in this existence, and (3) intelligent design. Let us first consider free will. Genesis indicates that God gave us free will and that we face consequences for our choices. Accordingly, blaming God for the existence of toxic groups such as the Ku Klux Klan or Fascists is ignoring the fact that He gave us free will. God wants the very best for us, yet He doesn’t control us. It’s up to us to capitalize on our spiritual gifts to advance our souls. Some don’t. Some make serious and irreparable mistakes, such as Stalin, Hitler and Pol Pot. Yet all are made with free choice.

As C.S. Lewis states, “If a thing is free to be good, it is also free to be bad. And free will is what made evil possible. Why, then, did God give them free will? Because free will, though it makes evil possible, is the only thing that makes possible any love or goodness or joy worth having.”

Russell also calls into question an imperfect world, yet let us note our very purpose within this imperfect world. Had He made us perfect, we wouldn’t have the desire to persevere and grow, overcoming our challenges to emerge as better people. Champions are born out of adversity. More on this point will be discussed later.

“And what did God do?” C.S. Lewis asks (2002, p. 49). “First of all He left us conscience, the sense of right and wrong: and all through history there have been people trying (some of them very hard) to obey it. None of them ever quite succeeded. Secondly, He sent the human race what I call good dreams: I mean those queer stories scattered all through the heathen religions about a god who dies and comes to life again and, by his death, has somehow given new life to men. Thirdly, He selected one particular people and spent several centuries hammering into their heads the sort of God He was – that there was only one of Him and that He cared about the right conduct. Those people were the Jews, and the Old Testament gives an account of the hammering process.”

A short discussion on intelligent design seems fitting at this point, to further address Russell’s assertion of defective design. Dembski (1998) offers an interesting perspective on intelligent design, which is the concept in which we were created by an intelligent Creator, God. “But design is not a science stopper. Indeed, design can foster inquiry where traditional evolutionary approaches obstruct it. Consider the term ‘junk DNA.’ Implicit in this term is the view that because the genome of an organism has been cobbled together through a long, undirected evolutionary process, the genome is a patchwork of which only limited portions are essential to the organism. Thus on an evolutionary view we expect a lot of useless DNA. If, on the other hand, organisms are designed, we expect DNA, as much as possible, to exhibit function. And indeed, the most recent findings suggest that designating DNA as “junk” merely cloaks our current lack of knowledge about function. For instance, in a recent issue of the Journal of Theoretical Biology, John Bodnar describes how ‘non-coding DNA in eukaryotic genomes encodes a language which programs organismal growth and development.’ Design encourages scientists to look for function where evolution discourages it. Or consider vestigial organs that later are found to have a function after all. Evolutionary biology texts often cite the human coccyx as a ‘vestigial structure’ that hearkens back to vertebrate ancestors with tails. Yet if one looks at a recent edition of Gray’s Anatomy, one finds that the coccyx is a crucial point of contact with muscles that attach to the pelvic floor. The phrase ‘vestigial structure’ often merely cloaks our current lack of knowledge about function. The human appendix, formerly thought to be vestigial, is now known to be a functioning component of the immune system.”

He adds, “Admitting design into science can only enrich the scientific enterprise. All the tried and true tools of science will remain intact. But design adds a new tool to the scientist’s explanatory tool chest. Moreover, design raises a whole new set of research questions. Once we know that something is designed, we will want to know how it was produced, to what extent the design is optimal, and what is its purpose. Note that we can detect design without knowing what something was designed for. There is a room at the Smithsonian filled with objects that are obviously designed but whose specific purpose anthropologists do not understand.”

Atheists discount intelligent design and often call on natural selection, chance, and the long history of the earth to explain the evolution of humans. Natural selection doesn’t explain the origins of life, however. It merely explains the evolution of existing life forms. According to Trevors and Abel (2004) “The constraints of historical science are such that the origin of life may never be understood. Selection pressure cannot select nucleotides at the digital programming level where primary structures form. Genomes predetermine the phenotypes which natural selection only secondarily favors. Contentions that offer nothing more than long periods of time offer no mechanism of explanation for the derivation of genetic programming. No new information is provided by such tautologies. The argument simply says it happened.”

According to Hugh Ross (2016), “Many suggest that earth’s life-sustaining features are just ‘amazing coincidences’ that somehow fell into place in a way that suits human needs and, at the same time, determines what life-forms exist…Ongoing research tells us that earth has been shaped not only by an intricately orchestrated interplay of physical forces and conditions, but also by its vast abundance and diversity of life-forms. By means that no depth and breadth of scientific research can explain, life arose early in earth’s history under anything but the benign conditions it would seem to require and somehow persisted through multiple mass extinction events, always appearing and reappearing at just-right times and in just-right forms to meet the needs and demands of the revised environment.”

“The more thoroughly researchers investigate the history of our planet, the more astonishing the story of our existence becomes. The number and complexity of the astronomical, geological, chemical, and biological features recognized as essential to human existence have expanded explosively within the last decade…Are we simply the result of a colossal matrix of innumerable, narrow coincidences, against all odds, or is there a more reasonable explanation?” (p. 14).

“Even if evolutionary processes are responsible for new life-forms, there must be an external intellect sustaining the material world to make life and evolution possible,” according to Frank Turek (2015 p. 82-83). “In other words, evolutionary processes themselves rely on the goal-directedness of the material world. Evolution could not work without a mind actively directing the repetitive and precise natural forces that keep life together and make mutation and natural selection possible! …Mutations may be random in the sense that they do not have any goal in mind, but the natural forces that produce the mutations are not random. Living and nonliving things continue to exist because the foundation of the entire material world is goal-directed, not random.”

In summary, the purposes and complexities of life forms on the earth, coupled with goal-directed non-random evolutionary processes, suggest the presence of an intelligent designer, an originator. Using the imperfections and failures of humans (e.g., Ku Klux Klan) to discount the possibility of an intelligent designer equates to pointing to cracks in a home’s foundation to claim the home had no builder. Such assertions obscure the purposeful intentions of the Creator who designed the universe and the free will He granted.

The Moral Arguments for a Deity

Russell says, “The point I am concerned with is that, if you are quite sure there is a difference between right and wrong, then you are in this situation: Is that difference due to God’s fiat or is it not? If it is due to God’s fiat, then for God himself there is no difference between right and wrong, and it is no longer a significant statement to say that God is good. If you are going to say, as theologians do, that God is good, you must then say that right and wrong have some meaning which is independent of God’s fiat, because God’s fiats are good and not bad independently of the mere fact that he made them. If you are going to say that, you will then have to say that it is not only through God that right and wrong came into being, but that they are in their essence logically anterior to God. You could, of course, if you liked, say that there was a superior deity who gave orders to the God that made this world, or could take up the line that some of the gnostics took up — a line which I often thought was a very plausible one — that as a matter of fact this world that we know was made by the devil at a moment when God was not looking. There is a good deal to be said for that, and I am not concerned to refute it.”

Russell makes several assertions that require a refutation. The first assertion is on the difference between right and wrong and whether God ordered both right and wrong. He asserts that God, who is only good, cannot have ordered wrongdoings. The Bible suggests God has ordered both. For example, in Habakkuk 1:5-11, God relates his intention to raise up Babylon, a ruthless and dreaded nation to achieve His purpose. Romans 8:28 says, “For those who love God all things work together for good, for those who are called according to His purpose.”

The Christian scholars on Gotquestions.org expand upon this: “’All things’ includes both good and bad things. God can use struggles, heartbreaks and tragedies in ways to bring about His glory and our good. Such events, even though we don’t understand the reason for them, are part of His perfect, divine plan. If God could not control evil, He would not be God. His sovereignty demands that He be in control of everything, even ‘dreaded’ nations such as Babylon.”

Turek (2015, p. 138) states, “We can’t see the ultimate outcomes of events because the human story isn’t over yet – not here or in the afterlife where perfect justice will be done. And even if God were to tell us those outcomes and His reasons for allowing such evil, we wouldn’t be able to comprehend them all. That’s because every event sets off a ripple effect that impacts countless other events and people. How many lives will be changed in the future by the trillions of good and bad events happening just this hour? No human mind can know or grasp it all. And even if we could, knowing the reasons for a painful event might alter our behavior and prevent that good outcome that would have otherwise occurred.”

“If God would concede me His wisdom for 24 hours, you would see how many changes I would make in this world. But if He gave me His wisdom too, I would leave things as they are,” says a former priest at Notre Dame in Paris, Jacques Marie Louis Monsabre said (quoted in Turek, 2015, p. 139).

A second assertion from Russell is that a superior deity gave orders to the God who made this world. If this were the case, God wouldn’t be God, the eternal uncaused cause. God would be an inferior deity. Based on Aquinas’ line of theory noted above, I refute this point.

A third assertion is that the devil made the world as we know it when “God was not looking.” Psalm 139 states that God is everywhere, so doing something behind God’s back is simply not possible.

Psalm 139:

O LORD, You have searched me and known me.
You know when I sit down and when I rise up;
You understand my thought from afar.
You scrutinize my path and my lying down,
And are intimately acquainted with all my ways.
Even before there is a word on my tongue,
Behold, O LORD, You know it all.
You have enclosed me behind and before,
And laid Your hand upon me.
Such knowledge is too wonderful for me;
It is too high, I cannot attain to it.
Where can I go from Your Spirit?
Or where can I flee from Your presence?
If I ascend to heaven, You are there;
If I make my bed in Sheol, behold, You are there.
If I take the wings of the dawn,
If I dwell in the remotest part of the sea,
Even there Your hand will lead me,
And Your right hand will lay hold of me.
If I say, “Surely the darkness will overwhelm me,
And the light around me will be night,”
Even the darkness is not dark to You,
And the night is as bright as the day.
Darkness and light are alike to You.

As A.W. Tozer (2006, p. 60) says, “The presence and manifestation of the presence are not the same. There can be the one without the other. God is here when we are wholly unaware of it. He is manifest only when and as we are aware of His presence. On our part, there must be surrender to the Spirit of God, for His work is to show us the Father and the Son. If we cooperate with Him in loving obedience, God will manifest Himself to us, and that manifestation will be the difference between a nominal Christian life and a life radiant with the light of His face.”

The Argument for the Remedying of Injustice

Russell states, “Then there is another very curious form of moral argument, which is this: they say that the existence of God is required in order to bring justice into the world. In the part of this universe that we know there is great injustice, and often the good suffer, and often the wicked prosper, and one hardly knows which of those is the more annoying; but if you are going to have justice in the universe as a whole you have to suppose a future life to redress the balance of life here on earth. So they say that there must be a God, and there must be Heaven and Hell in order that in the long run there may be justice. That is a very curious argument. If you looked at the matter from a scientific point of view, you would say, “After all, I only know this world. I do not know about the rest of the universe, but so far as one can argue at all on probabilities one would say that probably this world is a fair sample, and if there is injustice here the odds are that there is injustice elsewhere also.” Supposing you got a crate of oranges that you opened, and you found all the top layer of oranges bad, you would not argue, “The underneath ones must be good, so as to redress the balance.” You would say, “Probably the whole lot is a bad consignment”; and that is really what a scientific person would argue about the universe. He would say, “Here we find in this world a great deal of injustice, and so far as that goes that is a reason for supposing that justice does not rule in the world; and therefore so far as it goes it affords a moral argument against deity and not in favor of one.” Of course I know that the sort of intellectual arguments that I have been talking to you about are not what really moves people. What really moves people to believe in God is not any intellectual argument at all. Most people believe in God because they have been taught from early infancy to do it, and that is the main reason. Then I think that the next most powerful reason is the wish for safety, a sort of feeling that there is a big brother who will look after you. That plays a very profound part in influencing people’s desire for a belief in God.”

Let us unpack his assertions. Russell points out that believers believe that the existence of heaven and hell establishes a remedy to the injustices that occur on earth when the good suffer and the wicked prosper. He then states that he only knows of “this world.” This statement implies that because he has no knowledge of or experience in heaven and hell, they must not exist. According to Russell, only the physical world exists, which is the world in which Russell lived. Such an argument equates to me saying that because I have no knowledge of someone else’s dreams, the person must not have had such dreams. Another example relates to the dismissal of near death experiences, which are “too numerous and well documented to be dismissed altogether” (Lichfield, 2015). Click here for many inspirational findings and scientific studies relating to otherworldly near death experiences:
http://www.theatlantic.com/magazine/archive/2015/04/the-science-of-near-death-experiences/386231/

As A.W. Tozer (2006) states, “Our trouble is that we have established bad thought habits. We habitually think of the visible world as real and doubt the reality of any other. We do not deny the existence of the spiritual world but we doubt that it is real in the accepted meaning of the word.”

“The world of sense intrudes upon our attention day and night for the whole of our lifetime. It is clamorous, insistent, and self-demonstrating. It does not appeal to our faith; it is here, assaulting our five senses, demanding to be accepted as real and final. But sin has so clouded the lenses of our hearts that we cannot see the other reality, the City of God, shining around us. The world of sense triumphs. The visible becomes the enemy of the invisible, the temporal, of the eternal. That is the curse inherited by every member of Adam’s tragic race” (p. 53-54).

Russell states that because we have injustice in the world that justice must not rule the world. Yet we all adhere to an absolute moral standard, which suggests justice is innate, established, and sourced. For example, any parent with a sound mind would demand justice if his or her son or daughter were raped or murdered or hurt in any way. Any person with a sound mind would want justice for the perpetrator if he or she were unfairly and indiscriminately tortured. The horrors of World War II still plague the minds of the sensible members of societies, whether in Guam or Bolivia. These are examples of the way humans adhere to a shared moral standard. This standard is not relative, set within particular cultures (though there are relative standards as well), but shared between cultures. Such a standard calls attention to the source of the standard: God.

Arguments against Christ and the Church

The rest of Russell’s arguments point to Christ’s character, morality, teachings, and perceived failings of the church. Russell states, “I now want to say a few words upon a topic which I often think is not quite sufficiently dealt with by Rationalists, and that is the question whether Christ was the best and the wisest of men. It is generally taken for granted that we should all agree that that was so. I do not myself. I think that there are a good many points upon which I agree with Christ a great deal more than the professing Christians do. I do not know that I could go with Him all the way, but I could go with Him much further than most professing Christians can. You will remember that He said, ‘Resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.’ That is not a new precept or a new principle. It was used by Lao-tse and Buddha some 500 or 600 years before Christ, but it is not a principle which as a matter of fact Christians accept. I have no doubt that the present prime minister [Stanley Baldwin], for instance, is a most sincere Christian, but I should not advise any of you to go and smite him on one cheek. I think you might find that he thought this text was intended in a figurative sense.”

Russell calls attention to Christ’s directive to turn the other cheek, yet states that Christians do not follow the directive (without any empirical support), implying that the directive is invalid. Such an argument equates to a mother telling her son to forgive his friend, and the son deciding not to forgive the friend, so someone makes the assertion that the mother must have poor character.

Russell goes on to state that Lao-tse and Buddha also called on followers to turn the other cheek, implying that Christ isn’t original. If Christian values didn’t form the fabric of ethical guidelines in previous societies and cultures, wouldn’t we question them more? The fact that previous cultures adhere to similar arguments helps to validate the arguments and the Lord’s influence on prior generations. In his book The Abolition of Man, C.S. Lewis does an excellent job of explaining this concept by noting marked similarities between the major world religions and belief systems and Christianity.

Russell also takes issue with Christ’s “moral character” because Christ “believes in hell.” He states, “I do not myself feel that any person who is really profoundly humane can believe in everlasting punishment. Christ certainly as depicted in the Gospels did believe in everlasting punishment, and one does find repeatedly a vindictive fury against those people who would not listen to His preaching — an attitude which is not uncommon with preachers, but which does somewhat detract from superlative excellence.”

Religious scholars from the Gotquestions.org website state the following with respect to hell: “In the Hebrew Scriptures, the word used to describe the realm of the dead is sheol. It simply means ‘the place of the dead’ or ‘the place of departed souls/spirits.’ The New Testament Greek equivalent to sheol is hades, which is also a general reference to ‘the place of the dead.’ The Greek word gehenna is used in the New Testament for ‘hell’ and is derived from the Hebrew word hinnom. Other Scriptures in the New Testament indicated that sheol/hades is a temporary place where souls are kept as they await the final resurrection. The souls of the righteous, at death, go directly into the presence of God—the part of sheol called ‘heaven,’ ‘paradise,’ or ‘Abraham’s bosom’ (Luke 23:43; 2 Corinthians 5:8; Philippians 1:23).”

“The lake of fire, mentioned only in Revelation 19:20 and 20:10, 14-15, is the final hell, the place of eternal punishment for all unrepentant rebels, both angelic and human (Matthew 25:41). It is described as a place of burning sulfur, and those in it experience eternal, unspeakable agony of an unrelenting nature (Luke 16:24; Mark 9:45-46). Those who have rejected Christ and are in the temporary abode of the dead in hades/sheol have the lake of fire as their final destination.”

To me, it seems likely that people like Hitler, Pol Pot, and Stalin will be the types cast into the lake of fire, yet clearly I can’t know this to be certain because I’m not the judge. What I do have is a sense of distributive and procedural justice based on the innate moral standard to which I adhere. This standard, set by God, suggests that people will be treated fairly. Accordingly, I don’t believe that all people should be punished in the same way as Hitler, Pol Pot, and Stalin. God gave me common sense, which suggests He’ll vary the punishments to fit the crimes.

It seems likely that people like Hitler, Pol Pot, and Stalin are not of God (lost sheep), but are the weeds described in the Bible, aligned to Satan. My guess is that such despots take the express train to hell, however hell is conceived, to either be destroyed or to spend eternity in an environment devoid of all love, which is God. God is love. Eternity without God is despair, which the Bible states is torment.

Russell further criticizes the church. I do not dispute the assertion that some churches are flawed and there are flaws in the history of churches. Yet many are not. Many churches today are run by strong people with good Christian values who strive to deliver Biblically-inspired messages of inspiration to attendees. My own church, Fishhawk Fellowship Church (Fishhawkfc.org), is a case in point. My church is relatively young (not much older than a decade), yet its pastors and staff offer the community such powerful messages each week that attendance has skyrocketed to the point where the church must now move from its original building to a much larger one, which will soon be under construction. Its message is to “come, grow, serve, and go” and it serves the local, national and global communities with all sorts of outreach programs. If other churches adopted its approach, I suspect they would be booming in attendance as well, fueling Christianity.

In conclusion, I find it interesting how atheists often challenge the divinity and governance of the Christian God. For example, Christopher Hitchens refers to himself as a “Protestant Atheist.”

Why is the Christian God the God of choice? My suspicion is that the Christian God is the one they know is the most likely to be real. As C.S. Lewis said, “Atheists express their rage against God, although in their view, He does not exist.” As Ray Comfort has added, “Atheists don’t hate fairies, leprechauns, or unicorns because they don’t exist. It is impossible to hate something that doesn’t exist. Atheists – like the painting experts hated the painter – hate God because He does exist.” According to C.S. Lewis, “We may ignore, but we can in no way evade the presence of God. The world is crowded with Him. He walks everywhere, incognito.”

Interestingly, I conducted a poll on Twitter in which I asked atheists the following question: “If shown that God exists, would you follow Him?” Sixteen atheists responded “no.” This answer surprised me, yet offered an explanation for some of the hostility I’ve seen on Twitter from atheists.

Thank you for your time.

References

Lewis, C.S. (2002). The complete C.S. Lewis signature classics. New York, NY: HarperOne.
Dembski, W. A. Science and design. First things: A monthly Journal of Religion and Public Life, 86: 21-34.
Got questions? Accessed 1-21-2017 at: https://www.gotquestions.org/does-God-use-evil.html
Got questions? Accessed 1-21-2017 at: https://www.gotquestions.org/sheol-hades-hell.html
Hawking, S. (2017). The Beginning of Time. Accessed 1-20-2017 at: http://www.hawking.org.uk/the-beginning-of-time.html
Howell, E. (2015). What is the Big Bang Theory? Accessed 1-20-2017 at: http://www.space.com/25126-big-bang-theory.html
Hunt4Truth.com (2014). Scientist debunks Hawking’s ‘No God needed’ theory. Accessed 1-21-2017 at hunt4truth.wordpress.com.
LaRocco, C. & Rothstein, B. (2017). The Big Bang: It sure was Big. Accessed 1-20-2017 at: http://umich.edu/~gs265/bigbang.htm
Lichfield, G. (2015). The science of near-death experiences. The Atlantic. April.
Ross, H. (2016). Improbable Planet: How earth became humanity’s home. Grand Rapids, MI: Baker Books.
Tozer, A.W. (2006; 1948). The pursuit of God: The human thirst for the divine. USA: First Wingspread Publishers.
Trevors, J.T. & Abel, D.L. (2004). Chance and necessity do not explain the origin of life. Cell Biology International, 28: 729-739.
Turek, F. (2015). Stealing from God: Why atheists need God to make their case. USA: NavPress

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A Christian Defense Against Atheism

Over the past couple of years, I’ve been active on social media. In that time, I’ve discovered that many atheists are active on social media as well and they often target me for my views on Christianity. I’ve learned much about many of their views, so this article offers some arguments to present my views in the context of theirs.

One discovery I’ve made is that many want “evidence” for my faith in Christianity. They don’t want to hear that many of the two billion Christians in the world have strong personal testimonies. This “anecdotal” evidence, even when considered collectively, is not enough. I told them that I could collect testimonies from a thousand people in my church to create an empirical study using subjective content analysis, which would analyze themes and patterns. They reply that they need physical evidence. Of course, they know that I can’t produce physical evidence of the metaphysical.

The Physical Sciences

Atheists often turn to science, yet not to all sciences, such as the social sciences. They consider the natural and physical sciences paramount. Nobel-prize winning chemist, Harry Kroto stated “science is the only philosophical construct we have to determine truth with any degree of reliability.”[i] This view is consistent with scientism, which suggests that science can answer any and all questions. Richard Dawkins believes similarly, noting that scientists are “the specialists in discovering what is true about the world and the universe.”[ii] Stephen Hawking chimes in by saying that “philosophy is dead. Philosophy has not kept up with modern developments in science, particularly physics. Scientists have become the bearers of the torch of discovery in our quest for knowledge.”[iii] Lawrence Krauss adds “the only knowledge we have is from experiments…the only knowledge about the world is empirical.”[iv]

Not all atheists think this way. Atheist philosopher Massimo Pigliucci is a good example:

“I don’t know what’s the matter with physicists these days. It used to be that we’re an intellectually sophisticated bunch, with the likes of Einstein and Bohr doing not only brilliant scientific research, but also interested in, respectful of, and conversant in other branches of knowledge, particularly philosophy. These days it is much more likely to encounter physicists like Steve Weinberg or Stephen Hawking who merrily go about dismissing philosophy for the wrong reasons, and quite obviously out of a combination of profound ignorance and hubris (the two often go together, as I’m sure Plato would happily point out). The latest such bore is Lawrence Krauss, of Arizona State University.”[v]

Physical science is one tool we can use to better understand the world, but it shouldn’t be the only tool, lest we place more weight on what the world is comprised of (oxygen, carbon dioxide, etc.) than on the bigger question of why we and the world are here. To further understand the latter, we additionally must draw on the social sciences, such as psychology, and philosophy and theology. We should consider these questions in the context of our morality and ethical foundations. We wouldn’t build a home with a single tool, such as a hammer. Building a house requires the entire toolbox. As C.S. Lewis said, “good philosophy must exist, if for no other reason, because bad philosophy needs to be answered.”[vi] Einstein underscored the point by stating “the man of science is a poor philosopher.”

As Frank Turek says, “there is little consensus on what is or isn’t science. Those who insist that science is only about finding natural causes by using observation and repetition are excluding sciences that infer intelligent causes, such as archeology, cryptology, and…forensic science.”[vii]

In summary, if we constrain our focus to the natural sciences, which many atheists insist we do, we limit the discussion and constrain opportunities to identify the truth. Instead, inquiry should include all relevant sciences. Otherwise, if we only look for natural causes, there is no way we can develop an understanding of the supernatural.

God of the Gaps and the Cosmological Argument

Atheists often cite what they call the God of the Gaps fallacy in an effort to counter the Cosmological Argument. The Cosmological Argument posits that all things in nature depend on something else for their existence. Accordingly, the entire cosmos must depend on a Supreme Being who exists independently or necessarily.

Scientists today support the Big Bang theory.[viii] The mathematical underpinnings of this theory include Albert Einstein’s general theory of relativity, along with theories of fundamental particles. According to this theory, the universe (space, time, matter) started approximately 13.8 billion years ago with a small singularity, ever inflating to the state which we know today.[ix] Events before the Big Bang are not defined and what powered the Big Bang, setting it into rapid inflationary expansion is not known. Some atheists are content with not knowing what powered the Big Bang. They suggest that theists simply fill in this “gap” in knowledge with God, applying the God of the Gaps fallacy.

Aristotle drew this conclusion about God’s existence: “there must be an immortal, unchanging being, ultimately responsible for the wholeness and orderliness in the sensible world.”[x]  Aristotle thought the universe was eternal, but we know better.

According to Aristotle, God isn’t just for the gaps in nature that we can’t explain. God isn’t limited to the “shrinking bits of the natural world.” God is in every part of the world. This concept is explained in Psalm 139:7-8: “Where shall I go from your spirit? Or where shall I flee from your presence. If I ascend to heaven, you are there! If I make my bed in Sheol, you are there!”

As for the mighty force that powered the Big Bang, believers offer the explanation of a supernatural being. This supernatural being would need to be spaceless, timeless (unbounded by linear time), and metaphysical to have been present prior to the Big Bang. This being would further need to be intentional and active or the Big Bang wouldn’t have been possible. In other words, this presence could not be a passive form.

Instead of accepting the possibility of a supernatural force, many atheists speculate that the multiverse is a possibility, which suggests that another universe was present before our universe, or that there are other universes aside from ours. Given the fact we have no (zero, zilch, zip) evidence of a multiverse, this argument seems silly since atheists demand evidence!

Some atheists are also satisfied with not knowing the answers to other mysteries within our physical realms, such as the questions of consciousness  (non-physical), dark matter and dark energy. Dark matter and dark energy are prevalent within the universe,  as scientists have discovered, yet no one knows anything about their properties. Despite a lack of knowledge about the physical properties of dark matter and energy, atheists don’t doubt the presence of dark matter and dark energy.

Consciousness implies awareness, which is the subjective experience we have within our internal and external worlds. Consciousness also corresponds to our feelings, choices, sense of self, memory, thought, language, and internally generated images and patterns. Our views of reality depend on our consciousness, which defines our existence.

In his book Biocentrism, Robert Lanza offers a theory on consciousness. Lanza considers the structure of the universe, noting that the laws, forces, and constants of the universe appear to be fine-tuned for life, which implies that intelligence existed prior to matter. Space and time are not objects or things, he states, but rather tools of our animal understanding. Lanza says that we carry space and time around with us “like turtles with shells,” which means that when the shell comes off (space and time), we continue to exist.

“The theory implies that death of consciousness simply does not exist. It only exists as a thought because people identify themselves with their body. They believe that the body is going to perish, sooner or later, thinking their consciousness will disappear too. If the body generates consciousness, then consciousness dies when the body dies. But if the body receives consciousness in the same way that a cable box receives satellite signals, then of course consciousness does not end at the death of the physical vehicle. In fact, consciousness exists outside of constraints of time and space. It is able to be anywhere: in the human body and outside of it. In other words, it is non-local in the same sense that quantum objects are non-local.” [xi]

In summary, the question of consciousness calls to attention the existence of a spiritual, non-physical realm. The question of what powered the universe calls to attention the existence of an independent, metaphysical force: God. Excluding the possibility of choosing God as the answer by framing the choice as a God of the gaps fallacy equates to telling the jury in the O.J. Simpson murder trial of his former wife and friend that they will not be allowed to fill the gaps of their knowledge of whether he committed the crime with the glove, the weapon, and any blood evidence. We would never require that jury make a decision when not provided with all of the evidence, so why should we attempt to do the same in the present context? In summary, God is the only logical answer to two of life’s greatest mysteries. Let’s move on.

The Teleological Argument

The teleological argument argues for the existence of God based on intelligent design and order in nature. This particular argument is one that some atheists consider compelling. When we consider all of the forces and constants that had to come together to create the perfect conditions of our world, we often come to the realization that an invisible hand guided these conditions. As noted by Robert Lanza:

“By the late sixties, it had become clear that if the Big Bang had been just one part in a million more powerful, the cosmos would have blown outward too fast to allow stars and worlds to form. Result: no us. Even more coincidentally, the universe’s four forces and all of its constants are just perfectly set up for atomic interactions, the existence of atoms and elements, planets, liquid water, and life. Tweak any of them and you never existed.”[xii]

Further information on the specific constants can be found in the CODATA 1998 recommendations by the National Institute of Standards and Technology of the United States.

An excellent article in the Wall Street Journal by Eric Metaxas further demonstrates the teleological argument. Click here: Science Increasingly Makes the Case for God

The Uncaused Cause

Atheists often apply physical laws to God, stating that He needed a cause. They don’t understand that God is the uncaused cause. He is eternal. This concepts of eternity and an uncaused cause are difficult for many to grasp, given our mortal lives, physical laws, and linear time.

Thomas Aquinas’ First Mover Theory helps to evaluate whether an uncaused cause is intuitive. This theory is below and was recently supported in Applied Cognitive Psychology, 2009, 23: 901-917.

  1.      Our senses tell us that there is some motion in the world.
  2.      All things moving must be moved by something else.
  3.      Motion is the change from potentiality to actuality.
  4.      It is not possible to be potential and actual in the same respect.
  5.      Therefore, the mover cannot also be the moved.
  6.      There cannot be an infinite regression of movers.
  7.      Therefore, there must be a first, unmoved mover.

Unbounded Time

Stephen Hawking acknowledges that the universe had a start date, noting that time prior to real time in the linear (as we know it) and prior to the Big Bang was what he calls “imaginary time.”[xiii]

Imaginary time is unbounded, non-linear time. By understanding unbounded time, we can better understand God’s omniscience and the free will He has bestowed upon us. Omniscience means that God is all-knowing. Atheists often conflate His knowledge with His control over us, thinking that for God to be all knowing, He must have control over our actions. He must have predetermined our lives. Alternatively, I suggest that the reason God knows our future is not because He’s controlled our future, but because He’s seen our future. Just as a journalist can skip through the pages of the newspapers in which she has published, moving back and forth in time, God can move back and forth in time. So, the real time that constrains us does not constrain Him. He sees our decisions and actions and knows whether we’ll be in the Lamb’s Book of Life, not because He’s predetermined our destiny, but because He has watched us as we exercise our free will through the lens of unbounded time. Furthermore, God is always in the present, yet He is unbounded by linear time so He is concurrently in our future and our past. According to Revelation 1:8, the Lord God “who is and who was and who always will be.”

C.S. Lewis described this concept this way: “Our life comes to us moment by moment. One moment disappears before the next comes along; and there is room for very little in each. That is what time is like. And of course you and I take it for granted that this time series – this arrangement of past, present, and future – is not simply the way life comes to us but the way things really exist…But many learned men do not agree with that. It was the theologians who first started the idea that some things are not in time at all: later the philosophers took it over: and now some scientists are doing the same. Almost certainly, God is not in time…If a million people are praying to Him at ten-thirty tonight, He need not listen to them all in that one little snippet which we call ten-thirty. Ten-thirty – and every other moment from the beginning of the world – is always present for Him.”[xiv]

This is a difficult concept for some to grasp, but according to C.S. Lewis, it fits within Christianity. People may choose to ignore the concept, which is fine, yet it serves to understand several important aspects of God, which we will discuss next.

In summary, believers aim to explain the universe prior to the Big Bang with the only reasonable explanation of an uncaused cause that is unbounded by time: God. Even atheist Albert Einstein was uncomfortable with a start date because he knew of its divine implications.

The Problem of Pain

Some atheists apply an absolute moral standard to God when they point to the evils in this world to suggest that He is the cause of such evils and He should be held accountable. They use the characteristics of God, which include His omniscience and omnipotence, to make the assertion that He had knowledge of everything that would happen in the world when He created the world. And if this is the case, He was well aware that some humans would be in His Lamb’s Book of Life and would be welcomed to heaven, while others would not be on the list, ending up in hell.

Some say that if God knew our every choice before we were born, knowing that we’d be going to heaven or hell, then we have no choices to make in our lives. We have no free will. Some question the character of God, wondering why a loving Father would be willing to allow some of His children not to choose Him. They state that God’s children shouldn’t be forced to choose God; they should be given free will not to choose Him. The bottom line with these issues is that some people feel that we don’t have free will if God truly has omniscience because God already knows our fates so we can do nothing to change fate.

To answer these issues, we have to return to God’s unbounded time. God hasn’t already decided on our fate; He knows our fate but He is also with us as we make our choices, determining our own fate. As noted above and consistent with His timeless presence, He is concurrently in the past, present, and future. He’s watching His children make decisions, yet He’s already seen the decisions made. He knew from the beginning the choices made because He was just as present then as He is now. His presence is, was, and always will be – in the present. Accordingly, we are with Him when we make our choices, so we can always change our minds, and He already knows the outcomes of our “changed minds.”

To wrap our minds around this concept, try to unbound Him by time and remove any words or phrases that freeze Him in time. Eliminate words such as then, now, soon, before, after, and in the past or future. God simply is. So, instead of saying, “God knew back then what my choices would be today,” consider saying “God knew my choices and is with me as I make them.” Hopefully this helps to understand that we still have free will. We’re not locked into a life we didn’t intentionally choose.

Even so, some may wonder of the fates of those who do not choose to align with God. Given the fates proposed in the Bible, some wonder why God would permit them to even exist? Why would a loving God condemn anyone to hell?

Recall that our fate is our choice. No one goes to heaven or hell without choosing heaven or hell. But what is hell like, should that be the choice? Will it be all fire, as suggested in the Book of Revelation, or will it be more of a shadowy Sheol? The Bible says that it is a place of torment, which is attributable to the lack of God within those who have chosen that particular fate. Though God is present everywhere, including in hell, people in hell are not with God. God is no longer within those who have chosen that fate.

Some atheists state that the world is unjust. They question why some are blessed with much while others suffer so. To understand this issue, we need to examine purpose of good and evil. The world isn’t a perfect place because if it were, we could never grow the sorts of characteristics needed to be more consistent with the example of Jesus Christ. We’re here to grow and learn from our mistakes, because learning from our mistakes is what helps us to grow. We’re here to persevere through pain, to show empathy around those in need, to demonstrate faith when tested. In other words, we’re tested in all sorts of ways to grow characteristics like determination, faith, perseverance, empathy, and love. How could we ever truly understand love if we hadn’t experienced its counterpart? How could we ever develop hope if we never had anything for which to hope? How could we ever develop humility if we had never been humbled? So, the fact that the Lord has put us into a world with all of these yin and yang sorts of good and evil characteristics is to improve us and make us more like Jesus Christ, the pioneer and perfecter of faith.

This world is but a stepping stone to the next one, equivalent in time to a speck of sand on the beaches of heaven, so we must invest our time wisely. We’re put here to advance our souls by capitalizing on the spiritual gifts with which we’ve been bestowed. Similar to the Parable of the Talents, we are instructed to invest well in our talents. To those to whom much has been given, much is expected. God holds us accountable, so ignoring one’s spiritual talents will not be viewed favorably. Yet God doesn’t leave us behind either. He wants all of His children to succeed and prosper. Indeed, they are given free will not to choose Him and many make that choice. The Parable of the Lost Sheep states that God goes to great lengths to keep His children from making that choice, yet some resist His calls.

Jesus Christ

Many think that Jesus was merely a prophet or a great moral teacher. Muslims believe that too, but many even go further by denying that Jesus died on the cross. Most Muslims think God took Jesus into heaven before the crucifixion and some guy who looked just like Him was beaten and crucified in His place. Even the Jewish Sanhedrin acknowledged that Jesus died on the cross. By believing that He wasn’t crucified, Muslims deny the resurrection, which denies the foundation of Christianity.

The prophet Zechariah  predicted to the Jews that their King would come to them, humble and lowly, riding on a donkey. If one were still waiting for the King to come, one might consider that few use that mode of transportation anymore. Beyond that, the prophet Isaiah so clearly predicted Jesus’ coming in his 53rd chapter that Jewish rabbis exclude that passage from their list of regular synagogue readings from the Tenach, which is in our Old Testament. They also exclude other passages referring to the Messiah, the Virgin Mary, and the betrayal of Jesus by Judas for 30 shekel coins.

Jesus was much more than a prophet. It says in many passages of the New Testament that He was and is the Son of God. He said He’s the Son of God and He forgave people for their sins against others. He said that no one gets to the Father except through Him. A great moral teacher doesn’t forgive people like that and call Himself the way, the truth, and the life. To call Him merely a great moral teacher while knowing that He said He is the Son of God is really saying that He was just a crazy man. A mad man. A liar. As C.S. Lewis put it, He would be the equivalent of a poached egg.

After Jesus was buried, His eleven remaining apostles hid out in their homes, afraid they would meet the same demise that He had met. They feared for their lives and questioned their beliefs in the man they had followed. Then Jesus appeared to them very much alive. That’s the key. Had He not appeared to them after He was crucified, they would never have done what they did for Him. They were burned, stoned, clubbed, beheaded, and crucified, all while enthusiastically preaching His word.

Imagine that you’re one of those writers. Imagine that you’re a church leader in early Christian times trying to rev up your congregation after Jesus’ passing. You’ve decided that you need to craft an amazing story about the most glorious event that you’re claiming occurred in Jesus’ life: His resurrection and the discovery of His empty tomb. Who should make that discovery, in this novel you’re contriving? Peter the rock? John the loved one? Matthew the reformed tax collector? Certainly, the person who discovers the open tomb should be one of the male apostles. Someone with credibility. Someone people respect. You need people to believe this story you’re crafting. But instead of writing something you know would influence and motivate the people, you do the unthinkable. You choose a woman, Mary Magdalene, who was cursed by multiple demons at an earlier point in her life, along with other women, to make the most important discovery in the Bible. Of course, you realize that by choosing her, people will doubt your story. Your story will have no merit in the male-dominated world of Jesus’ time. Women were second class citizens then. They were treated similarly to the way some are treated in parts of the Arab world today, where they are prevented from getting an education and required to wear Niqabs and Burkas that cover their bodies from head to toe. In Saudi Arabia, women still aren’t allowed to drive cars, and in many Muslim countries in the region, being stoned for adultery still happens.

To the point that the church leaders wrote those passages for influence, think about this. For the first 300 years of Christianity, Christians were imprisoned and killed for simply being Christians under a variety of Roman rulers. Nero was one of the worst. About thirty years after Jesus’ resurrection, Nero blamed Christians for burning Rome and used that as justification for outlawing Christianity. He entertained himself by feeding Christians to hungry dogs and crucifying them and setting their bodies aflame. The only way to save themselves from such persecutions was to make a pagan sacrifice and deny Jesus. Thousands instead chose to endure brutal deaths, keeping their eyes on the unseen prize, heaven. The apostles and the five hundred people who saw Jesus alive after His death must have been very convincing to those early Christian martyrs who gave their lives for the cause. It wasn’t until the Roman Emperor Constantine had a vision of a cross in 312 A.D. and converted to Christianity that the doors were opened to Christians to worship legally.

Some argue that the story of Jesus was crafted for control. If true, one would need to prove the early church leaders were gleaning power by controlling the masses with the story. Instead, the early church leaders had no legitimacy. They were hunted and killed for their beliefs instead of deriving some sort of earthly physical benefit from believing. They had no power. No glory. No churches. Moreover, the people who followed the early Christian leaders weren’t being controlled. In fact, the governing leaders determined that the early Christians were out of control. That’s why they imprisoned, beat, and killed them. They feared the Christians would rile the masses away from their means of control, which at the time were Paganism and Roman laws.

Some point that the church eventually gained power, which is true, but this point shouldn’t discount the first 300 years of Christianity, when no Christians had power and still risked their lives for the cause. I’m not saying that the church never had control and has never used its power to influence people. The church has had much power since legalized and sometimes that power has been used in the wrong ways. But in the early years, the church didn’t have power. Christians had to practice in secret. So discounting the legitimacy of Jesus’ story by saying that people created the story for control doesn’t make sense.

I’ve also heard atheists make the claim that the New Testament was an oral tradition for fifty or more years, disclaiming its legitimacy. However, if that were the case surely one of its authors would have included mention of the destruction of the temple and Jerusalem in 70 AD by the Romans. No author makes mention of this major event in the New Testament, suggesting the authorship of much of the New Testament took place in the first few decades after Jesus was crucified. In fact, thirteen books of the New Testament were authored by Paul, which is over half of its books. Authorship occurred before Paul was beheaded in Rome by Nero between 64 and 67 AD.

In summary, I hope this short essay offers views consistent with your own. Keep the faith.

“So we keep our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal” 2 Corinthians 4:18

[i] Cited by P.Z. Myers at http://scienceblogs.com/pharyngula/2011/07/theres_something_obvious_mssi.php The original quote can be accessed in The Times, April 7, 2011

[ii] Dawkins, R. (2004).The Devil’s Chaplain: Selected Writings, London, Phoenix, p. 204.

[iii] Hawking, S. & Mlodinow, L. (2010) The Grand Design, New York: Bantam Books, p. 5.

[iv] Krauss, L.M. Unbelievable: A Universe From Nothing? Lawrence Krauss vs. Rodney Holder

http://www.premierradio.org.uk/listen/ondemand.aspx?mediaid=%7B02949395-E52F-4784-BF29-3A3138738B0B%7D

[v] Pigliucci, M. (2012) Lawrence Krauss: another physicist with an anti-philosophy complex. http://rationallyspeaking.blogspot.co.uk/2012/04/lawrence-krauss-another-physicist-with.html

[vi] Lewis, C.S. (1996). The Weight of Glory. New York: Touchstone.

[vii] Turek, F. (2014). Stealing from God: Why atheists need God to make their case. Colorado Springs, CO: Navpress.

[viii] https://science.nasa.gov/astrophysics/focus-areas/what-powered-the-big-bang

[x] http://www.space.com/25126-big-bang-theory.html; http://www.hawking.org.uk/the-beginning-of-time.html

[x] Sachs, J. (2013). Aristotle: Metaphysics. The Internet Encyclopedia of Philosophy, http://www.iep.utm.edu/aris-met/#H9.

[xi] Lanza, R. (2009). Biocentrism. How life and consciousness are the keys to understanding the true nature of the universe. Dallas, TX: Benbella Books.

[xii]https://www.sott.net/article/271933-Scientists-claim-that-Quantum-Theory-proves-consciousness-moves-to-another-universe-at-death

[xiii] http://www.hawking.org.uk/the-beginning-of-time.html

[xiv] Lewis, C.S. (2002) Mere Christianity. Harper One.