Reflections on Faith in General and in Relation to Christian Obligation

PART 1: FAITH IN GENERAL

One of the problems with the word faith is it has different meanings, and intending on the meaning one uses, the term can be used in a positive sense or in a pejorative sense:

1 complete trust or confidence.

2 strong belief in a religion, based on spiritual conviction rather than proof.

Soanes, C., & Stevenson, A. (2004). Concise Oxford English dictionary (11th ed.). Oxford: Oxford University Press.

Which Definition Do We Mean?

The common tactic used to attack religious belief is to use the second definition, making it out to seem as if the religious believer follows out of an irrational superstition.  But is it right to consider it to be this way?  Or can we consider faith, in the sense the Church uses it, to mean something different.

I think the first definition, while inadequate, comes closer to the mark.  We put our confidence in one one who is considered trustworthy.  If a person tells us a thing, and there is not a way to verify it from a different source, we have to either accept it or reject it based on the trustworthiness of the individual who makes the claim.  If we accept it, we are putting our faith in the fact that the person who has made the statement is trustworthy.

Is Faith Only Religious?

In this sense of understanding, faith is more widespread than one might believe.  People who are not skilled in medicine put their faith in their doctors to help them get well.  People who are not scientists put their faith in the claims of scientists to make judgments on various things.

If we cannot prove E=mc^2 for ourselves, we either have to accept or reject the credibility of the claim based on the trustworthiness of the one who makes the statement.

Of course in the real world there are consequences for not accepting certain things on faith.  If I deny the formula E=mc^2, people are going to want to know on what basis I make such a claim.  In other words, they want to know what makes me trustworthy to be a source of authority to reject the formula.

Even atheism is a "faith" in one of the two senses.  Either they found influential people whose arguments seemed reasoned or reasoned based on what they observed.  They may hold to it based on what they consider trustworthy sources, or they may hold on to it on personal conviction without reason.  [I've encountered both kinds].

Likewise, some Christians believe in God from sources which are trustworthy and some who believe from reasons which seem weak and likely to collapse under pressure.

Considering Faith in God… Or Lack Thereof

Ultimately I think faith in God or lack of faith comes down to this.  Philosophical arguments about the nature of God are quite valuable in understanding what it means to say God is omnipotent for example.  However, philosophical arguments alone can only tell us certain things about God.  However, if God reveals Himself to us, we have to make a decision: Is the source of the revelation trustworthy?  If we do believe He is trustworthy, people will no doubt ask us reasons for our faith.  If one does not, it is not unreasonable to ask an account of why they hold their view.

Personally, I believe the reasons for faith are quite valid.  I may not always be able to articulate my reasons for faith particularly well, but this does not mean they do not exist.

The other side of the coin however is when people not only deny the reasons, but instead claim the opposite.  If a person claims no God, the question is on what reasoning they can provide: Do they have credible reasons for denying the existence of God?  Or is it merely a "because I say so" response?

The "Because I say so" argument, whether used by a theist or an atheist, is an argument based on the second definition of faith.  There is no reason for it.  It is merely an expression of this is how we think the universe should work.

Do Our Perceptions of Another's Faith Match What He Believes?

Of course, we need to be certain that we are properly assessing the reasons for a person's faith.  It's no secret to the regular visitor here that I reject the idea of atheism.  In various works of apologetics here and elsewhere, I have encountered many who seem to hold "knee jerk" atheism, where quotes from Bertrand Russell or Sam Harris are thrown about, but when questioned, the person quoting them does not understand the significance of what is meant.

Now, does this mean all atheists hold "faith" in the second definition of the word?

No, it doesn't.  This would be trying to draw a universal conclusion from a limited sample.  Some atheists are reasoned people.  I believe they err in their basic assumptions, and I think the philosophers they consider reliable are in error as well but aside from that, they seem to believe what they hold sincerely.  Not all atheists are nasty, not all of them are bigots.

However this works the other way as well.  A person who has met a good number of believers who believe the old circular argument "The Bible is good because it comes from God, and God is good because the Bible says so" would be wrong to assume all believers think this way.  Saints like Augustine, Anselm and Thomas Aquinas believed very strongly in reason and asked hard questions, finding answers they find satisfactory.

There seems to be a common problem shared by both certain Christians and certain atheists, where the person is judged because he holds a creed.  One judges another's arguments to be untrustworthy and unreasoned simply because they hold a view the person judging disagrees with.

This is not to be understood as Indifferentism

I don't say the above with the view of saying "as long as you're sincere, that's enough."  It is important to recognize there can be very real errors about the nature of what is.  The person who thinks 2+2=5 holds a fundamental error which will throw off all his abilities to do math.  A society which believes humanity is nothing more than a talking animal will probably treat humanity like nothing more than an animal.

Certain ideas are wrong and must be challenged.  But how we take on this challenge will shape how fruitful our efforts are.

PART II: The Christian Obligation in Sharing the Faith

If we who are Christians believe that our faith comes from One who is trustworthy, it is important to recognize that we have an obligation to give an account for our faith.  We also have a duty to carry out this account in a way which is not arrogant.  How we act will be a representing of how the Faith is being seen by others.  (It is unfortunate that in nations once colonized by the West, the Faith is seen as a byproduct of the colonization and not for what it is.  This is an example of badly representing the faith by actions).

Now, we're all human.  We've all had to deal with someone who, through ignorance or through malice has attacked us or things we hold important.  We've all lost our temper, or been sarcastic or rude.  Hopefully all of us will remember those failings in ourselves when facing another who behaves in such a way to us.  As Christ has told us in Matthew 7: ^1 “Judge not, that you be not judged. ^2 For with the judgment you pronounce you will be judged, and the measure you give will be the measure you get.

I think this is important.  If we get offended with those who consider us irrational zealots, let us not behave as if those we deal with are irrational zealots.

"Turn the Other Cheek" Does Not Mean "Be A Doormat."

Of course this can only be taken so far.  We should deal with others who do not share our faith in a way which is charitable, and if we fall, seek to change our behavior.  However, when we do come to people who come with the intent to mock or distort or deceive, we have to be firm, and not allow them to have their way.  "It is not charitable to be silent when truth requires us to speak" as one of the saints put it.

We should be prudent though.  If we see an attack on our Faith, and we sense we are shaking with rage, it is prudent to wait until we are calm before responding.  Just as an enraged warrior makes errors a cool swordsman can exploit to dispatch his opponent, an angry response can be exploited by a calm opponent to make you and what you believe look foolish.  [Yes, unfortunately I do speak from experience over the past several years, where I allowed myself to be baited]

Be Knowledgeable

Now those of us who profess the Christian faith are not at the same place, or have the same call.  Some may be people with a university degree.  Some may be housewives or laborers.   Some may be single with much time to devote.  Some might have many responsibilities which draw on their time.  But we should be knowledgeable in what we believe, and in dealing with those who do not believe, we should seek to recognize how they consider their faith to be based on what they deem trustworthy.

Be Centered In Christ

No person was ever argued into the Christian faith.  Our reason and intellect is a gift from God which we use to carry out His will.  We can use these gifts to expose errors and to explain where the proper knowledge is understanding. However, we cannot use these gifts to "make someone believe."  Only God can provide faith.  We can merely use our gifts to remove stumbling blocks to the faith.

If I write the most brilliant treatise on why we should believe in God, but my trust is in myself, I am doomed to fail.  We need to remember Christ is the Lord of our life, and we seek to serve Him, not win glory for ourselves.  Where God makes use of us, we need to serve, but we must not treat it as our work where God assists us.

Because of this, prayer is the most important thing we can do.  We need to remember that without Him we can do nothing

To Be A Fool For Christ

^18 For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. ^19 For it is written, “I will destroy the wisdom of the wise, and the cleverness of the clever I will thwart.” ^20 Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? ^21 For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. ^22 For Jews demand signs and Greeks seek wisdom, ^23 but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, ^24 but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. ^25 For the foolishness of God is wiser than men, and the weakness of God is stronger than men.

^26 For consider your call, brethren; not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth; ^27 but God chose what is foolish in the world to shame the wise, God chose what is weak in the world to shame the strong, ^28 God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, ^29 so that no human being might boast in the presence of God. ^30 He is the source of your life in Christ Jesus, whom God made our wisdom, our righteousness and sanctification and redemption; ^31 therefore, as it is written, “Let him who boasts, boast of the Lord.”

I think all of us have a fear of drawing attention to ourselves, especially if it leads others to look down on us.  This can be a real challenge for the Christian in a world which tends to disdain the faith.

From the standards of the world, the faith is indeed something that seems foolish.  God becoming man?  Being born of a Virgin?  Being crucified?  Why everyone knows He would have been more successful if He had descended from on High and said "YOU DO WHAT I SAY!" before all the media of the world, right?

Or, more commonly, for the Christian to say that contraception, abortion, divorce and homosexual marriage are wrong things is also something that seems foolish to the world.

Generally, the world thinks we are a pack of fools for believing this sort of thing.

Perhaps this is why many of us stumble when challenged, and say as little as possible.  Certainly I know I have missed some opportunities:

(Scene: I am sitting in a buffet restaurant reading Catholicism and Fundamentalism)

Waitress: What are you reading?

Me: …a book

Waitress: What's it about?

Me: … Well it's about how fundamentalists sometimes misunderstand Catholic teaching

The waitress eventually gets information from me, but it is like pulling teeth, and she probably goes away regretting she started the conversation.  Such is the problem when one worries about what others will say. She was clearly curious, and it might have led to some sort conversation taking place freely sharing the faith.

If we are to be fools for Christ, we need to recognize that what seems to be foolishness to the world is in fact reasonable when understood.  That God did what He did, not on a whim, but to help us to realize we need Him.

We need to stop worrying whether the world thinks we are fools, and to recognize that the wisdom of the world cannot measure up to the wisdom of God.

Not worrying does not mean we Christians can act like jerks, employing the argumentum ad baculum (Appeal to force: Literally appeal to the stick) by saying "convert or burn in Hell!"  As we believe God requires us to love our fellow man, our response is to be one of charity.

Being a fool for Christ does not mean throwing out logic.  I believe the Christian faith is indeed rational.  It does mean realizing that God makes use of our puny works and makes great things out of them.  This means if one has the ability to use logic and reason with those who require it, he or she should put their talents to use for God.  If one can empathize with one who requires it, he or she can make use of those talents too.

None of us Christians are "too dumb" to do the Lord's work.  If God calls us, He knows we can do His work.  Remember the story of Moses in Exodus 4:10-17 where Moses tried to cop a "Send someone else please" attitude.

Being a fool for Christ means we are to trust God in our service to Him, knowing He is who He said He is.

We don't necessarily have to do great things.  But as Mother Teresa once said, "We cannot all do great things, but we can do small things with great love."

Is there anything more repellant and foolish sounding than picking up lepers from the streets and caring for them?  From the perspective of the world, she was a fool… who knows what sort of diseases one could pick up with things like AIDS about?

Yet her foolishness in Christ was wisdom indeed, for she heard God's call and did small things with great love, and these small acts became a great act through Christ.

So when we live in the world as Christians, let us walk in confidence.  Even though the world thinks us fools, let us go forth trusting in the wisdom of God.

Reflections on a Flawed Assumption in Atheism

Recently I've had an atheist take me to task over a post I wrote regarding Creationism and Evolution being the wrong issue to debate.  It's interesting to see the common errors held which are blind spots, and may sound reasonable on the outside but are not.

The issue I wish to reflect on is an argument made from probability.  In this case, it is argued as:

Science doesn't prove things in the sense that it provides absolute knowledge. Science is a process of observation and experimentation that provides a best guess about how things work. By the same token, we except the scientific method because through the process of observing and experimenting with different methods, it seems to be the one which works best. Science is only a best guess, but it is the best guess.

From this it is commonly argued by atheists that the knowledge of science disproves religion by providing a more "likely" explanation than the existence of God.

The problem is this argument presupposes that Theist = creationist.  This of course would be a surprise to many religious scientists who accept the idea of evolution yet retain their religious beliefs.  We see here a condescending and patronizing view from one atheist: Christians are ignorant of science or they would be atheists.

Problems with this Reasoning

I would of course object to his reasoning.  A scientific guess is no better than a guess that it was "done by elves" if the guess is wrong.  A scientific "guess" would be good or bad to the extent it was "true."  So a belief in ether, a belief in phlogiston, a belief in a geocentric universe, a belief in the transmutation of lead to gold were all errors which were scientifically the "best guess" of the times… yet they were errors which were a false turn which required undoing, and did not lead to the advancement of science, but the hindrance of the proper understanding.

The point is, science can sometimes err, and scientists can sometimes err.

The Ramifications of Erring Scientific Theories

If they can err, this does not of course mean "all science is bunk."  However, it does mean we do need to be wary about the social and moral conclusions drawn from science.  Evidence and experiments do need to be reviewed to see whether they prove what is alleged.

The argument which claims that there is no proof from science for religion, therefore it is probable there is no God is in fact against the requirements of science.  Since Science is done with things observable and experimental, the question is, what sort of experiments can be done to test the supernatural, from a strictly natural standpoint when by definition the supernatural is above the natural order?

This is the error the atheist makes about science, thinking that science can say anything (positive or negative) about the existence of God.  It is like using a telescope to try to see microbes… using a tool that is not designed to carry out the task.

Proof and Lack Thereof… and what it means

Atheism, or the quasi-atheistic agnosticism of today assumes that an absence of physical proof of something is de facto positive proof there is no God.  The charge is that science alone can explain what happens in nature, therefore a god is unnecessary.  The problem is that whether or not the best guess of science can find out the physical causes of certain events, it cannot find out the supernatural causes of events.

To argue that the non existence of God can be deduced through probability through what we now know of science is illogical.

To "prove" their point, the atheist has often sought to provide a false analogy making use of some mythical creature, saying "we can't disprove the existence of a flying spaghetti monster either, but we can be fairly sure it does not."

The reason this does not work is that the invention of a story about one fictional construct does not mean all things which cannot be observed physically do not exist.  To say it is probable the Flying Spaghetti Monster does not exist has no bearing whatsoever on whether or not God exists.

The atheist who argues that because science does not directly show a god in the physical observations of the material realm it does not exist fails because of this: That we do not have knowledge of something does not the lack of existence of something. 

Atheism, to avoid abusing science, has to demonstrate that what we do know and what we will know in the future will in fact be everything which exists.  A thing exists or does not exist regardless of whether it is known.  If nobody had discovered Mt. Everest, it would have remained the tallest mountain in the world in actuality, even if we misidentified another mountain as "the tallest."

What Do We Know, What Can We Know and What Bearing Does it Have On Actual Existence

So for atheists to claim that God cannot exist, even when hedging bets by using the word "probability," requires a knowledge that everything that exists (B) falls into the category of things that are or will be known in the future (A). In other words, A=B.

Since we do not even know everything which will be known, we cannot reasonably say we know what will fall into group A. Since we do not know this, we cannot know whether A=B.  We could discover in the future that all our research into AIDS or Cancer was a waste.  Alternately we may discover things we thought impossible were true.  The point is we neither know all there is to know or that whether all that exists ever will be known

Therefore we cannot say God does not exist based on what we know by science.  We can only say Science cannot speak to whether or not God exists.

God in the Gaps?  Or Science in the Gaps?

It is about here the atheist trots out the "God of the gaps" argument.  This claim is a straw man argument which holds that Christians explain away what they can't explain by saying "God did it."  This is false however.  It is not incompatible with Christianity to believe that the actions of science are set into motion by God.

We believe God can act directly or He can set natural things into motion.  If God can set natural things in motion, one can believe in God without believing in "gaps."

Unfortunately, atheists who use science do fall into the idea of "Science in the gaps" where anything pertaining to a miracle or the like will eventually be explained away by science.  What is the basis of this?  Nothing more than a belief that there is no God and no miracles so there must be a physical and natural cause.

This is of course begging the question.  The unspoken assumption needs to be proven, but the problem is we do not know what science will discover in the future.  I have no doubt science will discover many things of course.  But some of our areas of investigation may come up blank.  The claim that someday science will find answers to these things is based on the assumption there is a natural cause and that it will be knowable.

The Error of The Enlightenment

For an atheist who mocks the faith of Christians, this is irony indeed.  They profess faith in Science, and do not base their claims scientifically.  Indeed, if one were to apply the same standards the atheists apply to Christianity to the beliefs of atheists, we would soon see that their claims have no scientific basis, and would have to be considered in terms of philosophy, truth, data, methods of knowledge and so on.

The problem with the atheistic use (or more accurately abuse) of science is that it is artificially limited to the actions of the Enlightenment, which in effect decreed (irrationally) that only that which could be observed physically could be known.  In other words, All Knowledge is Scientifically verifiable.

To test this, try to prove the beauty of Mozart's works through Science.

We can indeed have experience and knowledge which cannot be verified by science, but exists.  For example: Take your height.  Are you aware of the fact of your height?  OK, now, are you aware of the awareness of your height?

Good, now prove that awareness exists, scientifically.

Not the Argument from Silence

The atheist may object here that this is an argument from silence.  That we are saying "You can't disprove the existence of God, therefore He exists."  We are not.  We are at this stage merely pointing out that to claim that only scientific knowledge is knowledge is false.  For the Christian to point out the limitations of science is not the proof of God.  We are not even at that stage yet.  We are on chapter 1 and that is around chapter 20.

In pointing out the limitations of science, the Christian apologist does not seek to deny science or the value of science.  Rather he or she wishes to point out that it is irrational to insist on scientific proof for something science cannot measure.

Once we grasp that, we can move on to what we can know.

What This Indicates

What this indicates is that the atheist who seeks to browbeat the believer "In The Name of Science" has no basis for his claims.  Quite frankly the Emperor has no clothes here.  The atheist's point is not proven to be true in terms of logic, and if it is not proven, it is not irrational to hold a belief in God.

Of course, as I said above, this does not mean the work of the Christian is done.  We have yet to show the truth of the faith.  We have only pointed out why atheism is not a reasonable belief, and we do have to show why the faith is rational.

However, before this can be demonstrated to the atheist, the atheist needs to recognize the errors of his personal interpretation of science to make it say what it cannot say.

Reflections on a Flawed Assumption in Atheism

Recently I've had an atheist take me to task over a post I wrote regarding Creationism and Evolution being the wrong issue to debate.  It's interesting to see the common errors held which are blind spots, and may sound reasonable on the outside but are not.

The issue I wish to reflect on is an argument made from probability.  In this case, it is argued as:

Science doesn't prove things in the sense that it provides absolute knowledge. Science is a process of observation and experimentation that provides a best guess about how things work. By the same token, we except the scientific method because through the process of observing and experimenting with different methods, it seems to be the one which works best. Science is only a best guess, but it is the best guess.

From this it is commonly argued by atheists that the knowledge of science disproves religion by providing a more "likely" explanation than the existence of God.

The problem is this argument presupposes that Theist = creationist.  This of course would be a surprise to many religious scientists who accept the idea of evolution yet retain their religious beliefs.  We see here a condescending and patronizing view from one atheist: Christians are ignorant of science or they would be atheists.

Problems with this Reasoning

I would of course object to his reasoning.  A scientific guess is no better than a guess that it was "done by elves" if the guess is wrong.  A scientific "guess" would be good or bad to the extent it was "true."  So a belief in ether, a belief in phlogiston, a belief in a geocentric universe, a belief in the transmutation of lead to gold were all errors which were scientifically the "best guess" of the times… yet they were errors which were a false turn which required undoing, and did not lead to the advancement of science, but the hindrance of the proper understanding.

The point is, science can sometimes err, and scientists can sometimes err.

The Ramifications of Erring Scientific Theories

If they can err, this does not of course mean "all science is bunk."  However, it does mean we do need to be wary about the social and moral conclusions drawn from science.  Evidence and experiments do need to be reviewed to see whether they prove what is alleged.

The argument which claims that there is no proof from science for religion, therefore it is probable there is no God is in fact against the requirements of science.  Since Science is done with things observable and experimental, the question is, what sort of experiments can be done to test the supernatural, from a strictly natural standpoint when by definition the supernatural is above the natural order?

This is the error the atheist makes about science, thinking that science can say anything (positive or negative) about the existence of God.  It is like using a telescope to try to see microbes… using a tool that is not designed to carry out the task.

Proof and Lack Thereof… and what it means

Atheism, or the quasi-atheistic agnosticism of today assumes that an absence of physical proof of something is de facto positive proof there is no God.  The charge is that science alone can explain what happens in nature, therefore a god is unnecessary.  The problem is that whether or not the best guess of science can find out the physical causes of certain events, it cannot find out the supernatural causes of events.

To argue that the non existence of God can be deduced through probability through what we now know of science is illogical.

To "prove" their point, the atheist has often sought to provide a false analogy making use of some mythical creature, saying "we can't disprove the existence of a flying spaghetti monster either, but we can be fairly sure it does not."

The reason this does not work is that the invention of a story about one fictional construct does not mean all things which cannot be observed physically do not exist.  To say it is probable the Flying Spaghetti Monster does not exist has no bearing whatsoever on whether or not God exists.

The atheist who argues that because science does not directly show a god in the physical observations of the material realm it does not exist fails because of this: That we do not have knowledge of something does not the lack of existence of something. 

Atheism, to avoid abusing science, has to demonstrate that what we do know and what we will know in the future will in fact be everything which exists.  A thing exists or does not exist regardless of whether it is known.  If nobody had discovered Mt. Everest, it would have remained the tallest mountain in the world in actuality, even if we misidentified another mountain as "the tallest."

What Do We Know, What Can We Know and What Bearing Does it Have On Actual Existence

So for atheists to claim that God cannot exist, even when hedging bets by using the word "probability," requires a knowledge that everything that exists (B) falls into the category of things that are or will be known in the future (A). In other words, A=B.

Since we do not even know everything which will be known, we cannot reasonably say we know what will fall into group A. Since we do not know this, we cannot know whether A=B.  We could discover in the future that all our research into AIDS or Cancer was a waste.  Alternately we may discover things we thought impossible were true.  The point is we neither know all there is to know or that whether all that exists ever will be known

Therefore we cannot say God does not exist based on what we know by science.  We can only say Science cannot speak to whether or not God exists.

God in the Gaps?  Or Science in the Gaps?

It is about here the atheist trots out the "God of the gaps" argument.  This claim is a straw man argument which holds that Christians explain away what they can't explain by saying "God did it."  This is false however.  It is not incompatible with Christianity to believe that the actions of science are set into motion by God.

We believe God can act directly or He can set natural things into motion.  If God can set natural things in motion, one can believe in God without believing in "gaps."

Unfortunately, atheists who use science do fall into the idea of "Science in the gaps" where anything pertaining to a miracle or the like will eventually be explained away by science.  What is the basis of this?  Nothing more than a belief that there is no God and no miracles so there must be a physical and natural cause.

This is of course begging the question.  The unspoken assumption needs to be proven, but the problem is we do not know what science will discover in the future.  I have no doubt science will discover many things of course.  But some of our areas of investigation may come up blank.  The claim that someday science will find answers to these things is based on the assumption there is a natural cause and that it will be knowable.

The Error of The Enlightenment

For an atheist who mocks the faith of Christians, this is irony indeed.  They profess faith in Science, and do not base their claims scientifically.  Indeed, if one were to apply the same standards the atheists apply to Christianity to the beliefs of atheists, we would soon see that their claims have no scientific basis, and would have to be considered in terms of philosophy, truth, data, methods of knowledge and so on.

The problem with the atheistic use (or more accurately abuse) of science is that it is artificially limited to the actions of the Enlightenment, which in effect decreed (irrationally) that only that which could be observed physically could be known.  In other words, All Knowledge is Scientifically verifiable.

To test this, try to prove the beauty of Mozart's works through Science.

We can indeed have experience and knowledge which cannot be verified by science, but exists.  For example: Take your height.  Are you aware of the fact of your height?  OK, now, are you aware of the awareness of your height?

Good, now prove that awareness exists, scientifically.

Not the Argument from Silence

The atheist may object here that this is an argument from silence.  That we are saying "You can't disprove the existence of God, therefore He exists."  We are not.  We are at this stage merely pointing out that to claim that only scientific knowledge is knowledge is false.  For the Christian to point out the limitations of science is not the proof of God.  We are not even at that stage yet.  We are on chapter 1 and that is around chapter 20.

In pointing out the limitations of science, the Christian apologist does not seek to deny science or the value of science.  Rather he or she wishes to point out that it is irrational to insist on scientific proof for something science cannot measure.

Once we grasp that, we can move on to what we can know.

What This Indicates

What this indicates is that the atheist who seeks to browbeat the believer "In The Name of Science" has no basis for his claims.  Quite frankly the Emperor has no clothes here.  The atheist's point is not proven to be true in terms of logic, and if it is not proven, it is not irrational to hold a belief in God.

Of course, as I said above, this does not mean the work of the Christian is done.  We have yet to show the truth of the faith.  We have only pointed out why atheism is not a reasonable belief, and we do have to show why the faith is rational.

However, before this can be demonstrated to the atheist, the atheist needs to recognize the errors of his personal interpretation of science to make it say what it cannot say.

More Reflections on Logic: "It's Just an Opinion"?

As for the fallacy, this is simply an opinion, not a debate; Forensic Rules are not in place and throwing out logical fallacies becomes tiring very quickly. I am just as entitled to an opinion as the protesters.

—Comment from an objection to a statement I made on a logical fallacy

 

Comments like this show the problems with reasoning in modern society.  Because something is said to be an opinion we can ignore the rules of logic.  The problem is, we cannot.  If I should say, for example, I was of the opinion that Obama was promoting certain programs because he would want to promote socialism in America, and because he is a Socialist he promotes these programs this would indeed an opinion.

It would also be the fallacy of Begging the Question.  My reasoning would be muddled using two opinions as proof of each other when both need to be proven.  Any person reading what I advocated would be able to say "This guy is pretty irrational, and his opinions lack any reasonable basis."

Unfortunately, people no longer consider whether what is said has basis of truth for it.  We see slogans like "Bush Lied, Kids Died" or "Guns don't kill people, people with guns kill people" or "It's the economy, stupid" and accept it as true without considering "IS it true?"

Opinions are always opinions about something.  This means that their accuracy is based on how well they conform to the facts.  If I am of the opinion that the Sky is green, it is an opinion of the color of the sky.  However, if the sky is not green, my opinion is based on an error of fact.

Likewise, if I were to argue that "Hitler restored National pride to Germany, made the economy stronger and restored security after the chaos of the 1920s, therefore he was a good leader." I would be making an opinion about the nature of Hitler's regime.  However, that opinion would have to be measured up against the facts of the regime.  A person objecting to my opinion could (justly) point to the Holocaust and the Aggressions of Germany leading to war to argue (very justly) Hitler was NOT a good leader for the country.

To argue something is "good" or "bad" is not merely an opinion (though today we tend to use it when we mean we approve or disapprove of something).  It is, from a theological perspective, a statement of fact.

Today we view "good" to mean "to be desired or approved of; pleasing."  However, properly used, good should be understood to mean "that which is morally right; righteousness."

St. Thomas Aquinas once wrote on good leadership, saying:

I answer that, as stated above (Q[90], A[1], ad 2; [1992]AA[3],4), a law is nothing else than a dictate of reason in the ruler by whom his subjects are governed. Now the virtue of any subordinate thing consists in its being well subordinated to that by which it is regulated: thus we see that the virtue of the irascible and concupiscible faculties consists in their being obedient to reason; and accordingly "the virtue of every subject consists in his being well subjected to his ruler," as the Philosopher says (Polit. i). But every law aims at being obeyed by those who are subject to it. Consequently it is evident that the proper effect of law is to lead its subjects to their proper virtue: and since virtue is "that which makes its subject good," it follows that the proper effect of law is to make those to whom it is given, good, either simply or in some particular respect. For if the intention of the lawgiver is fixed on true good, which is the common good regulated according to Divine justice, it follows that the effect of the law is to make men good simply. If, however, the intention of the lawgiver is fixed on that which is not simply good, but useful or pleasurable to himself, or in opposition to Divine justice; then the law does not make men good simply, but in respect to that particular government. In this way good is found even in things that are bad of themselves: thus a man is called a good robber, because he works in a way that is adapted to his end.

(Summa Theologica I-II Q 92. A1)

If we keep something like this in mind, we can realize that when offering opinions on whether something is Good or not Good, it has to have some basis in fact if it is to be a reasonable opinion.

Therefore we can see the problem with the claim of "Well, that's just your opinion."  The question remains however: On what basis does one hold an opinion?

1. If I hold an opinion which is logically sound and supported by the facts, it is an opinion which is justified.
2. if I hold an opinion which has no basis other than my own preference, it is an uninformed opinion.
3. If I hold an opinion which is illogical and runs against the facts, the opinion is wrongly formed.

However, we tend to throw around the phrase "Well that's just your opinion" as a negation, a denial of absolute truth.  If I make an argument as to why something is wrong, and the rebuttal is "That's just your opinion," the rebuttal fails to rebut.  It just says "I disagree but have no basis for it other than what I like."

The problem is, if everything is just "an opinion," then my opposition to slavery, to racism and to genocide is "just my opinion," and who am I to push it on others who think it is a good thing?

We can see the problem of ignoring logic and seeking to use "opinion" as a word to either protect one's own view from scrutiny or to deny another's statement without proving it to be false.

More Reflections on Logic: "It's Just an Opinion"?

As for the fallacy, this is simply an opinion, not a debate; Forensic Rules are not in place and throwing out logical fallacies becomes tiring very quickly. I am just as entitled to an opinion as the protesters.

—Comment from an objection to a statement I made on a logical fallacy

 

Comments like this show the problems with reasoning in modern society.  Because something is said to be an opinion we can ignore the rules of logic.  The problem is, we cannot.  If I should say, for example, I was of the opinion that Obama was promoting certain programs because he would want to promote socialism in America, and because he is a Socialist he promotes these programs this would indeed an opinion.

It would also be the fallacy of Begging the Question.  My reasoning would be muddled using two opinions as proof of each other when both need to be proven.  Any person reading what I advocated would be able to say "This guy is pretty irrational, and his opinions lack any reasonable basis."

Unfortunately, people no longer consider whether what is said has basis of truth for it.  We see slogans like "Bush Lied, Kids Died" or "Guns don't kill people, people with guns kill people" or "It's the economy, stupid" and accept it as true without considering "IS it true?"

Opinions are always opinions about something.  This means that their accuracy is based on how well they conform to the facts.  If I am of the opinion that the Sky is green, it is an opinion of the color of the sky.  However, if the sky is not green, my opinion is based on an error of fact.

Likewise, if I were to argue that "Hitler restored National pride to Germany, made the economy stronger and restored security after the chaos of the 1920s, therefore he was a good leader." I would be making an opinion about the nature of Hitler's regime.  However, that opinion would have to be measured up against the facts of the regime.  A person objecting to my opinion could (justly) point to the Holocaust and the Aggressions of Germany leading to war to argue (very justly) Hitler was NOT a good leader for the country.

To argue something is "good" or "bad" is not merely an opinion (though today we tend to use it when we mean we approve or disapprove of something).  It is, from a theological perspective, a statement of fact.

Today we view "good" to mean "to be desired or approved of; pleasing."  However, properly used, good should be understood to mean "that which is morally right; righteousness."

St. Thomas Aquinas once wrote on good leadership, saying:

I answer that, as stated above (Q[90], A[1], ad 2; [1992]AA[3],4), a law is nothing else than a dictate of reason in the ruler by whom his subjects are governed. Now the virtue of any subordinate thing consists in its being well subordinated to that by which it is regulated: thus we see that the virtue of the irascible and concupiscible faculties consists in their being obedient to reason; and accordingly "the virtue of every subject consists in his being well subjected to his ruler," as the Philosopher says (Polit. i). But every law aims at being obeyed by those who are subject to it. Consequently it is evident that the proper effect of law is to lead its subjects to their proper virtue: and since virtue is "that which makes its subject good," it follows that the proper effect of law is to make those to whom it is given, good, either simply or in some particular respect. For if the intention of the lawgiver is fixed on true good, which is the common good regulated according to Divine justice, it follows that the effect of the law is to make men good simply. If, however, the intention of the lawgiver is fixed on that which is not simply good, but useful or pleasurable to himself, or in opposition to Divine justice; then the law does not make men good simply, but in respect to that particular government. In this way good is found even in things that are bad of themselves: thus a man is called a good robber, because he works in a way that is adapted to his end.

(Summa Theologica I-II Q 92. A1)

If we keep something like this in mind, we can realize that when offering opinions on whether something is Good or not Good, it has to have some basis in fact if it is to be a reasonable opinion.

Therefore we can see the problem with the claim of "Well, that's just your opinion."  The question remains however: On what basis does one hold an opinion?

1. If I hold an opinion which is logically sound and supported by the facts, it is an opinion which is justified.
2. if I hold an opinion which has no basis other than my own preference, it is an uninformed opinion.
3. If I hold an opinion which is illogical and runs against the facts, the opinion is wrongly formed.

However, we tend to throw around the phrase "Well that's just your opinion" as a negation, a denial of absolute truth.  If I make an argument as to why something is wrong, and the rebuttal is "That's just your opinion," the rebuttal fails to rebut.  It just says "I disagree but have no basis for it other than what I like."

The problem is, if everything is just "an opinion," then my opposition to slavery, to racism and to genocide is "just my opinion," and who am I to push it on others who think it is a good thing?

We can see the problem of ignoring logic and seeking to use "opinion" as a word to either protect one's own view from scrutiny or to deny another's statement without proving it to be false.

Reflections on the Readings for the Twenty Fourth Sunday in Ordinary Time

Source: USCCB - (NAB) - September 13, 2009

The readings this week seem to speak strongly about what it means when we go through hardships. In modern times, we tend to support a gospel of prosperity. When things are good, it means God is with us. When things are hard, we think God has “abandoned” us.

However the readings this week tell us otherwise. In the first reading we read of Isaiah speaking of the hardships he is undergoing. He does not speak of God as having left him in hard times. Rather he accepts the sufferings he is going through because he knows God is with him, and he will not be put to shame ultimately because he is doing God’s will and God will uphold him.

The second reading speaks of the consequences of knowing this. It is not enough to say “I believe in God.” What are we doing to show we believe in God. If we believe in God and believe He is who He says He is, then we need to put that faith in the center of our life, and to produce works that shows Christ is the center of our lives. Not just say “Sure I believe in God” but only behave this way for an hour on Sundays yet live the rest of the week as if our faith had no right to intrude.

The Gospel reading shows us of how easy it is to fall into the “If God is with me all will go well” form of thinking. The Apostles see truthfully that Jesus is the Christ. However, they have the mindset of “If God is with us, all will go well with us.” So when Jesus speaks of the suffering Messiah, Peter objects. It is not how he thinks it should be. So Jesus reprimands him, saying “You are thinking not as God does, but as human beings do.”

In the world today, the move is away from God and towards the self. We think that God is supposed to provide for our physical needs and forget that the ultimate state of our soul is what matters. The world may hate us for speaking out and acting according to our beliefs. However, when a man of the world does us wrong because we live according to our faith we should say as Isaiah did: “Let that man confront me. See, the Lord GOD is my help; who will prove me wrong?”

Reflections on the Readings for the Twenty Fourth Sunday in Ordinary Time

Source: USCCB - (NAB) - September 13, 2009

The readings this week seem to speak strongly about what it means when we go through hardships. In modern times, we tend to support a gospel of prosperity. When things are good, it means God is with us. When things are hard, we think God has “abandoned” us.

However the readings this week tell us otherwise. In the first reading we read of Isaiah speaking of the hardships he is undergoing. He does not speak of God as having left him in hard times. Rather he accepts the sufferings he is going through because he knows God is with him, and he will not be put to shame ultimately because he is doing God’s will and God will uphold him.

The second reading speaks of the consequences of knowing this. It is not enough to say “I believe in God.” What are we doing to show we believe in God. If we believe in God and believe He is who He says He is, then we need to put that faith in the center of our life, and to produce works that shows Christ is the center of our lives. Not just say “Sure I believe in God” but only behave this way for an hour on Sundays yet live the rest of the week as if our faith had no right to intrude.

The Gospel reading shows us of how easy it is to fall into the “If God is with me all will go well” form of thinking. The Apostles see truthfully that Jesus is the Christ. However, they have the mindset of “If God is with us, all will go well with us.” So when Jesus speaks of the suffering Messiah, Peter objects. It is not how he thinks it should be. So Jesus reprimands him, saying “You are thinking not as God does, but as human beings do.”

In the world today, the move is away from God and towards the self. We think that God is supposed to provide for our physical needs and forget that the ultimate state of our soul is what matters. The world may hate us for speaking out and acting according to our beliefs. However, when a man of the world does us wrong because we live according to our faith we should say as Isaiah did: “Let that man confront me. See, the Lord GOD is my help; who will prove me wrong?”