10 Questions Christians Must Answer (2 of 2)

Banda Ache earthquake damage, Indonesia

As an homage to a powerful video from GodIsImaginary.com, I summarized five tough questions in Part 1. Here are five more of my own. I’ll give popular Christian answers for each question and then conclude with a single answer that neatly resolves all of these dilemmas.

6. Why is faith required? In John’s gospel, Thomas missed Jesus’s first appearance. He didn’t believe the others’ story that Jesus had risen and said that he needed to see the nail marks in the hands of Jesus as proof. After Jesus appeared again and satisfied Thomas, Jesus said, “You believe because you have seen me. Blessed are those who believe without seeing me” (John 20:29). In other words, Thomas believed because he had evidence—nothing special there. But someone who can believe without that evidence? Ah, that person is blessed!

Richard Dawkins challenged Kenneth Miller on some religious matter (both men are biologists, but Miller is Catholic), and Miller replied, “There’s a reason it’s called faith!” Christianity without faith wouldn’t be Christianity. Some say that faith isn’t earned but neither is it a right. Instead, the Holy Spirit gives faith to some using some unknown algorithm.

7. Why is God hidden? Thomas had a scientific attitude. Any scientific claim must respond to the demand for evidence. For example, cold fusion would be nice, but “nice” has no currency within science. There is insufficient evidence for any mechanism of cold fusion, so it is rejected. “God exists” is another claim, and the obvious supporting evidence—God simply making his existence known—is unapologetically unavailable.

God works in mysterious ways. This is yet another test of Christians’ faith.

Mother Teresa wrote about God’s silence: “the silence and the emptiness is so great” and “I have no Faith … [the thoughts in my heart] make me suffer untold agony.” She soldiered on despite her weak faith, and she has been beatified by Rome.

8. Why are there natural disasters? Haiti and Indonesia have been devastated by tsunamis in recent years, each disaster killing about a quarter of a million people. The worst tropical cyclones have killed this many people as well. The disaster area can take years to recover, especially if it hits a third-world region. How can God allow these to happen when it would be trivial to prevent the damage?

Christians have responded that the forces of nature have a good side. Earthquakes recycle minerals, and hurricanes are a consequence of the same weather system that brings sunshine and gentle rains. Disasters test Christians and give them an opportunity to help through prayer or donations. Christians infer God’s hand in the “miracle child” that survives the disaster that killed its parents.

Then there’s the tough-love response. About the 9/11 terrorist attack, Jerry Falwell declared:

The pagans, and the abortionists, and the feminists, and the gays and the lesbians who are actively trying to make that an alternative lifestyle, the ACLU, People for the American Way—all of them who have tried to secularize America—I point the finger in their face and say “you helped this happen.”

If all else fails, Christians can fall back on the idea that God is there to comfort the grieving.

9. Why does the Bible show God doing terrible things? God demands genocide, and he gives rules regulating slavery just like the rules he gives regulating commerce.

Christians often argue that genocide and slavery were accepted components of society back then. God was simply working within the system. The tribes that God demanded be destroyed must’ve been morally rotten—how could an all-good God act otherwise?—and even leaving their babies alive would risk a future for a tribe that God knew might tempt Israel in the future.

10. Why is the historical record so weak for Christianity? Outside the gospels, there are no biographies of Jesus from contemporary historians, of which there were many. There are not even any mentions of Jesus, aside from disputed passages in Josephus.

God’s plan apparently was to appear on earth in a low-profile way. A grand entrance is apparently not God’s style, and we’re just going to have to live with that.

The other way of resolving these questions

Instead of individual reasons that clumsily address these questions by assuming God’s existence, let’s again try to resolve these questions with a simple hypothesis: there is no god. This simple and obvious explanation—which Christians themselves apply to the other guy’s god—neatly cuts the Gordian Knot.

Let’s revisit those five challenges with this new response.

Why is faith required? All supernatural religious claims require faith because there is insufficient evidence to accept them otherwise. If there were evidence, you can be sure that that would be celebrated, not faith. (More on faith.)

Why is God hidden? Because he doesn’t exist (more). As for God not wanting to provide evidence, he had no problem doing so in the Old Testament.

Why are there natural disasters? We can assign “good” and “bad” labels to events according to how they affect us, but that’s not nature’s perspective. Nature has no obligation to provide a pleasing environment for anyone. We have to do “the Lord’s work” because he sure isn’t doing it.

Why does the Bible show God doing terrible things? Because “God” is just a character in a mythological tale. His imagination and morality are reflections of that of the Iron Age people who created him.

Why is the historical record so weak for Christianity? Because Christianity is a legend that began after decades of oral history. After this, dogmas like the Trinity gradually developed over the centuries, and unpopular interpretations like Gnosticism were pruned away.

Convoluted answers that demand a presupposition of the very thing in question crumble when we simply consider that the fanciful claim is just what it looks like: legend and myth.

We could list lots more questions—Why create an enormous universe if the point was just to create humans? Why does the view of God change through the Bible? If God created the universe, what created God? and so on—but they are all neatly resolved by dropping the God hypothesis.

Elbow deodorant

Elbow deodorant is a solution in search of a problem. We could imagine a society in which the elbows of any cultured person smell like flowers and only the uncouth go au naturel, but smelly elbows just aren’t a problem in our society.

Christianity is elbow deodorant. It is a solution in search of a problem. So Christian leaders invent one: they imagine a god who gets furious if you do bad stuff and will punish you forever. But if you believe certain things, you get a free pass to the Good Place when you die.

No, smelly elbows and a god that doesn’t exist aren’t worth worrying about.

Frantic orthodoxy is never rooted in faith but in doubt.
It is when we are not sure that we are doubly sure.
Fundamentalism is, therefore, inevitable in an age
which has destroyed so many certainties
by which faith once expressed itself and upon which it relied.

— Reinhold Niebuhr, American theologian

(This is an update of a post that originally appeared 5/28/14.)

Photo credit: Wikipedia

 

10 Questions Christians Must Answer

I remember listening in amazement to a Christian podcast talking about a tragic situation made worse by Christianity. A panel of Christian pastors were responding to a dilemma raised by a father whose 20-something son had recently died. That was bad enough, but the father’s Christian belief made it worse: according to his denomination, the son was not saved and so didn’t go to heaven on his death. The father’s own belief had put the son in torment in hell. The panel had the difficult task of tap dancing around the issue, offering the father comfort while keeping to their conservative Christian dogma.

Like Alexander cutting the Gordian Knot, the simple solution is to reject the unsubstantiated claim of a hell and any god that could put anyone there.

Tough questions to the Christian

I responded to ten questions from apologist J. Warner Wallace with the post, “10 Tough Questions for the Atheist to Answer.” There’s not much to the list—it’s a collection of as-yet unanswered scientific questions and familiar deist apologetics—but it was a good exercise to address some of the best arguments claimed by the Fundamentalist worldview. With this post, I’d like to return the favor and present some of the toughest atheist challenges to the Christian.

Let’s start with five questions from an older atheist site, GodIsImaginary.com. You may have seen the video, “10 questions that every intelligent Christian must answer.” This was a powerful argument when I first saw it, and it’s just as hard hitting today.

These are tough problems for the Christian to answer, but, like the problem of the dead son consigned to hell, they dissolve when looked at the right way.

1. Why won’t God heal amputees? You never see missing limbs spontaneously restored. Why is that? Surely the prayers from amputees and their loved ones are plaintive enough.

Christians might respond that God has a special, unknowable plan. They start with the presupposition that God is omnipotent and loves us, and they conclude that we simply don’t understand. (Some might say that there have indeed been reports of missing limbs restored, but I’m talking about scientifically verified healings—sorry to rain on the parade with a demand for evidence and all.)

2. Why are there so many starving people in our world? Doesn’t God answer their prayers? God has received uncountably many prayers both from the desperate people in the world and from healthy Westerners who are concerned about strangers in need. If God answers any prayers at all, why would they be for your finding a parking space over a starving person not dying?

As before, Christians might say that God has a plan—it may not make sense, but we’ll just have to trust him. Or that strangers’ suffering increases our opportunity to learn compassion or give charitably. Or that it’s all your fault due to the Fall of Adam and Eve in the Garden of Eden. But let’s not dwell on this too long, because it’s uncomfortable holding the competing ideas of a loving God vs. a god so disconnected with human problems that he allows widespread suffering.

3. Why does the Bible contain so much anti-scientific nonsense? Genesis begins with a flawed view of cosmology picked up from the Sumerians. There was no Flood and no Garden of Eden. Man came from evolution, not from dust. The Bible has no recipe for soap or basic medical advice.

Christians will say that the Bible has no intention of being a science textbook. It simply worked through the flawed worldview of the times. The Bible had no goal to improve the condition of our lives; it taught God’s rules, not health advice.

4. Why do bad things happen to good people? Shouldn’t good Christians get a break? Shouldn’t there be at least a little boost here on earth for backing the right religion? How about something tangible to prove that one’s faith is well placed?

No, God works in mysterious ways. He gives strong faith as he sees fit. Even Mother Teresa complained about the lack of evidence that undercut her faith.

5. How do we explain the fact that Jesus has never appeared to you? Jesus could appear to you, but he doesn’t. He appeared to Paul after he died, so it’s not like he hasn’t done it before. He could appear to give you advice for a tough decision, give you comfort in person like a friend would, or just assure you that he really exists. He doesn’t.

The Christian might argue that God has his reasons, one of the oddest ones being: because then there would be no need for faith. Because apparently just having faith is a noble thing.

The better way of resolving these questions

As shown above, we could cobble together individual reasons for each of these questions to support a Christian worldview. With the work of perhaps millions of determined theologians over the millennia, we have lots of material. Alternatively, we can cut the Gordian Knot with one simple, devastating hypothesis: there is no god.

Let’s run through the five problems to see how this hypothesis neatly resolves them.

Why won’t God heal amputees? Because there is no God to restore their limbs or to answer prayers. “Answered prayers” are just wishful thinking and coincidence. You can pray to God, Shiva, or a jug of milk and get equally poor results.

Why are there so many starving people in our world? Because life is sometimes difficult, nature has no desire to make people either happy or unhappy, and there is no God to magically solve the problem.

Why does the Bible contain so much anti-scientific nonsense? Because it is a product of an Iron Age culture and has no more knowledge than people of Mesopotamia had at that time.

Why do bad things happen to good people? Rain falls on good people just like bad people. There is no God to adjust the balance of luck in favor of the good ones.

How do we explain the fact that Jesus has never appeared to you? Jesus is imaginary.

Concluded in part 2.

(I stand on the shoulders of giants. This post has been an opportunity to acknowledge one of the many sources of insight that I benefitted from in my early days as a seeking atheist. Thanks, Marshall Brain, the force behind GodIsImaginary.)

Strange…a God who could make good children as easily as bad,
yet preferred to make bad ones;
who made them prize their bitter life, yet stingily cut it short;
mouths Golden Rules and forgiveness
multiplied seventy times seven and invented Hell;
who mouths morals to other people and has none himself;
who frowns upon crimes yet commits them all;
who created man without invitation,
then tries to shuffle the responsibility for man’s acts upon man,
instead of honorably placing it where it belongs, upon himself;
and finally with altogether divine obtuseness,
invites this poor, abused slave to worship him!
— Mark Twain

(This is an update of a post that originally appeared 05/26/14.)

Image credit: Cambodia Phnom Penh, flickr, CC

 

In Which I Learn From a Mistake

glassware

A detailed description of a household chore doesn’t usually make for interesting reading, but stick with this one to see if you fall into the same trap that I did. I’d like to share how yours truly doggedly stuck with a hypothesis without pausing to consider if it were wrong.

I do a fair amount of the chores around my house, and our everyday glassware was looking cloudy. I noticed that the dishwasher was leaving a film on them, so I scrubbed the inside of each glass with an abrasive sponge, rinsed them, and put them away. But the problem remained. Now, the top third was clear, while the bottom was still cloudy, which made the problem even more evident.

The cause of this new effect was easy to find. I had scrubbed the inside up and down but then scrubbed the rim laterally by squeezing the rim with the sponge. Each glass has a ribbed texture on the inside, so I figured that by going laterally on the rim, I had gotten into the valleys on the inside that I’d missed with the up-and-down strokes.

That was easy to fix, so I changed my scrubbing approach, but the problem remained. How tough was this film? One day I decided to get serious. No cleaning chore was going to get the better of me, so I tried a more abrasive sponge. I tried cleanser. I tried chemicals that dissolve lime deposits. I looked up the problem on the internet. No progress.

Oddly, when I finally developed the hypothesis that turned out to be correct, it didn’t hit me in a “What an idiot!” kind of way. I tenaciously held on to the idea that I understood the problem and was simply not hitting it aggressively enough. But I gave this new insight a try and, yep, that was the problem.

Glasses have an outside as well, and that’s where the film was. I’d been focused exclusively on scrubbing the inside. What an idiot.

Our blind spots

This wasn’t an error of a wrong solution but misunderstanding the very problem. It’s particularly annoying because I’ve done it before, and I should be quicker to step back to consider alternatives. I should hold my hypotheses more tentatively.

In five minutes we can see flaws in others that we don’t see in ourselves in a lifetime. Brian Dunning of the Skeptoid podcast says that after he concluded vitamin C had no effect on colds, it took a year to wean himself off the habit of taking it, just in case. Greta Christina admits that she took a long time to accept the evidence that glucosamine was ineffective for her joint pain. Sam Harris introduced the Fireplace Delusion to challenge us to appreciate that recreational wood burning is unjustifiable.

Knowing our own fallibility helps when we try to understand errors in other people.

Worldviews: do you turn away from errors or embrace them?

Admitting that I wasted time on a home chore isn’t that embarrassing. However, it’s much more embarrassing to admit that you’ve wasted decades of your life clinging to a flawed worldview and rationalizing the evidence to support a god that wasn’t there. The ego investment may be so much that admitting the error is impossible. People faced with evidence of such an error often double down and continue with renewed confidence—at least superficially.

We see this with the Dorothy Martin’s Seekers cult, which predicted the end of the world on December 21, 1954. Her true believers expected to be saved by a UFO at midnight the night before. They sold everything and quit jobs and waited for the end. After midnight passed, eagerness for the adventure turned into anxiety. Would they be destroyed with the rest of humanity? And then: had this all been a fraud?

A last-minute message to the founder reported that their earnest faith had saved the world from destruction. Yep, they’d been right all along!

We see this with other predictions of the end from religious groups such as the Millerites in 1844, the Jehovah’s Witnesses in 1914, Harold Camping in 2011, and John Hagee (the “four blood moons” fiasco) in 2013–15. Some true believers doubtless walked away from their group, but incredibly, many did not. Their faith remained despite enormous evidence that it was misplaced.

How much of the Christian appearance is honest confidence and how much is hollow bravado?

A belief which leaves
no place for doubt
is not a belief;
it is a superstition.
—  José Bergamín

(This is an update of a post that originally appeared 5/14/14.)

Image credit: Ted, flickr, CC

 

The Legal Side of the Masterpiece Cakeshop Discrimination Case

Closed to gays sign

Some Christians are determined to wear “We don’t serve your kind here” on their sleeves with a list of those people that their loving god tells them to discriminate against. For the previous post on the Masterpiece Cakeshop v. Colorado Civil Rights Commission Supreme Court case, go here.

Let’s move on to a legal analysis. The Freedom from Religion Foundation submitted an amicus brief in support of the gay couple who were refused a wedding cake. Since the FFRF legal team can make much more sense of the legal case than I can, I’ll summarize their arguments.

1. Free exercise of religion, as guaranteed in the First Amendment, is not an unlimited right. “Free exercise rights end where the rights of other citizens begin—and always have.”

The First Amendment to the U.S. Constitution begins, “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.” Note the two clauses, which are often examined separately: Congress (that is, government) can’t establish religion, but they also can’t prohibit the free exercise of religion.

While government can’t prohibit the free exercise of religion, it can regulate conduct, even if that conduct is religiously motivated. The FFRF brief states,

The freedom of thought and belief—freedom of conscience—is absolute. But the freedom to act on religious beliefs in every circumstance of one’s life is not absolute, and religious conduct can and must be burdened by civil laws, especially those that protect the rights of others.

Not only can religiously motivated action be burdened, it already has been. Point 2 below gives examples of legal precedents by SCOTUS (that is, the Supreme Court of the United States).

1a. The Burwell v. Hobby Lobby case (2014) does not aid the baker

The baker claims that both Hobby Lobby and Masterpiece Cakeshop are closely held family businesses, so the conclusion in the Hobby Lobby case—that this kind of business can itself hold a religious belief that would exempt it from regulations—applies to Masterpiece Cakeshop as well.

The FFRF brief rejects this claim. The Hobby Lobby case was interpreting the Religious Freedom Restoration Act (RFRA), a federal statute, and didn’t touch on First Amendment claims. Since the opposite is true in the Masterpiece Cakeshop case—it relies on a First Amendment claim and isn’t affected by RFRA—Hobby Lobby is no precedent.

2. Suppose the free exercise clause were interpreted as a right to discriminate

What’s the difference between racial discrimination based on religious beliefs and racial discrimination not based on religious beliefs? There’s no way to distinguish them. Said another way, imagine discrimination that is falsely claimed to be based on religious belief. How could anyone reliably detect the lie? A decision in the baker’s favor would open the door to discrimination, racial and otherwise.

SCOTUS precedents make clear that the free exercise clause has limits.

While drawing the line can be difficult, the Court has been consistent in allowing religiously-motivated action to be halted when “the conduct or actions so regulated have invariably posed some substantial threat to public safety, peace or order.” (quoting from Sherbert v. Verner, 1963)

Here are several Supreme Court precedents:

  • The owner of a restaurant chain claimed that the Civil Rights Act of 1964 imposed on his religious beliefs against racial integration (Newman v. Piggie Park, 1968).
  • Bob Jones University claimed a religious right to refuse to admit as students not only interracial couples but students who supported interracial marriage (Bob Jones University v. United States, 1983).
  • A Mormon man claimed a religious obligation to polygamy (Reynolds v. United States, 1878).

The religious claim in each case was made subservient to the law.

 


See also: The Kim Davis Discussion Must Include JFK


 

3. The baker argues that he wasn’t discriminating against people but against an event

Nope. You can’t discriminate against a same-sex marriage and not impact the couple. There wouldn’t be a same-sex marriage to discriminate against unless the couple were gay.

The baker attempts to make a distinction between refusing to sell a wedding cake that celebrates a gay wedding and refusing to sell a wedding cake to gay people. The only people having gay weddings are gay people, and you can’t discriminate against the wedding without discriminating against the people.

4. What limits would there be to a religious right to harm others?

We have only to look at the cases where SCOTUS has already rebuffed religious excesses to see that this is a valid concern.

Bob Jones Sr., televangelist and founder of his self-named university, infamously preached in his 1960 Easter sermon, “If you are against segregation and against racial separation, then you are against God.”

The university forbade mixed-race marriages, flouting a 1970 IRS (Internal Revenue Service) regulation that prohibited tax-exempt status for private schools with racially discriminatory policies, and the IRS revoked their tax-exempt status (ah, for the good old days!). The 1983 SCOTUS decision supported the IRS and concluded, “Governmental interest substantially outweighs whatever burden denial of tax benefits places on petitioners’ exercise of their religious beliefs.”

Another example is a chain of health clubs owned by evangelical Christians who imposed their morality on employees. They refused to hire homosexuals, non-Christians, unmarried people living together, unmarried women working without their fathers’ consent or married women working without their husbands’ consent, and so on. Their beliefs weren’t the problem, but their actions were, and they lost in the Minnesota Supreme Court in 1985.

The lessons are that (1) actions can be regulated even if they originated in a sincere religious belief and (2) there is no religious right to infringe on other citizens’ civil rights.

5. How do we balance the establishment vs. free exercise clauses of the First Amendment?

We have a conflict between the establishment clause (government can’t promote religion) and the free exercise clause (government must leave religion alone). Should the baker yield to the customers and treat all equally (a win for the establishment clause) or should gay customers yield to the baker by finding a nondiscriminatory bakery (a win for religious sentiment)?

The FFRF brief concludes that the options aren’t equally balanced:

A ruling in the bakery’s favor would create an interpretation of the Free Exercise Clause that prefers, favors, [and] promotes religion over nonreligion. Whatever keyword one chooses, such a decision would undermine long-settled and critically important principles under the First Amendment’s Establishment Clause.

This summary of the FFRF brief was my attempt at distilling it down to make it shorter and more approachable, so any errors are mine.

Concluding thoughts

There’s an implied asymmetry in the baker’s favor. Religious views are considered fundamental, an important part of someone’s makeup. Those views are fixed, and it’d be much easier for the customer to take his request down the street to another baker than insist that the baker compromise his religious views.

But let’s question that. Instead of the customer going down the street to another baker, why can’t the baker go down the street to another church? Christians change congregations by the thousands every day. There’s nothing inherently wrong about same-sex weddings within Christianity. The baker can drop his bias and still be a Christian.

Of course, that’s unlikely to happen. While it’s easy to justify progressive views within Christianity, people rarely adapt their views to what Jesus says. Instead, they remake Jesus to fit their views. There’s little objective evidence with which to evaluate someone’s Christianity.

But then what happened to the foundational, immutable Christianity that we’re not allowed to impose upon? When a Christian’s views are nothing more than what he says they are, with no means for us to evaluate their logic, society shouldn’t bend over backwards to accommodate them. Believe what you want, but don’t think that society will put up with your actions if they hurt others.

To permit [violating laws for religious reasons]
would be to make the professed doctrines of religious belief
superior to the law of the land,
and in effect to permit every citizen
to become a law unto himself.
— Justice Antonin Scalia, in 1990,
quoting the SCOTUS decision
in Reynolds v. United States (1879)

Image credit: Open to All

SCOTUS Hears Colorado Baker Case (Masterpiece Cakeshop v. Colorado)

we dont serve your kind

Oh, dear—the sky is falling. Christian fundamentalists are painting the U.S. Supreme Court case Masterpiece Cakeshop v. Colorado Civil Rights Commission, for which oral arguments are being heard today, as a threat to their religious freedom.

Summary of the case

In 2012, two men went to Masterpiece Cakeshop in Denver. Same-sex marriage wasn’t legal in Colorado at that time (they were getting married in Massachusetts), but they wanted a cake for their wedding reception. The baker refused. He said that it wasn’t that they were gay—he would have sold them other products—but a wedding cake required his artistic input, and he couldn’t do that because of his Christian beliefs against same-sex marriage.

The Christian side of the case

The Alliance Defending Freedom (ADF) is the attorney for the baker, and it characterizes the case this way:

When a cake artist declines to design a cake for a Halloween party, the world goes about its business. But if that same cake artist declines a request for a custom cake for a same-sex wedding, he is forced to defend his decision all the way to the United States Supreme Court.

You act like this is surprising. The baker breaks no law (by refusing to serve no protected class of people) when he declines to bake a Halloween cake, but he refuses to serve homosexuals, who are protected by Colorado law, when he declines their wedding cake. When he has a place of public accommodation (like a storefront) in Colorado and refuses to serve someone in a protected class, he breaks the Colorado Anti-Discrimination Act.

The ADF says, “The government does not have the power to force creative professionals like Jack—or anyone for that matter—to celebrate events that violate their faith.”

You don’t want to bake a cake for a same-sex wedding? Then don’t bake wedding cakes. Problem solved—now your faith is no longer violated. But if you provide public accommodation, which in this case means declaring to the public that you will sell custom wedding cakes, you can’t discriminate against protected classes.

The ADF concludes, “[Baker Jack Phillips] has taken a bold stand for his faith—and for religious freedom for all of us.”

Religious freedom for all of us? We all want to be able to discriminate based on our personal religious beliefs? Sorry, laws trump your religious preferences when they conflict.

But the baker doesn’t just refuse the gays

In its brief to the Supreme Court, the ADF notes that the baker doesn’t just have it in for the gays.

Phillips will not design cakes that celebrate Halloween; express anti-family themes (such as a cake glorifying divorce); contain hateful, vulgar, or profane messages (such as a cake disparaging gays and lesbians); or promote atheism, racism, or indecency.

Ah, it’s nice to see that he didn’t forget the atheists.

But let’s go back to the original Colorado law that was broken. It prohibits denying “the full and equal enjoyment of the goods . . . of a place of public accommodation . . . because of disability, race, creed, color, sex, sexual orientation, marital status, national origin, or ancestry.” And it sounds like Baker Jack might be okay with most of that. He says he would refuse to create a cake with a hateful message or one that promoted racism, but the excuse that he wants for himself would allow a lot of collateral damage. If Jack can say that his religious beliefs forbid him from making a wedding cake that supports a same-sex wedding, another Christian baker can use the same logic to refuse a cake that supports a mixed-race wedding. In fact, if you think the multi-purpose Bible can’t be used to support a case against any of the protected classes listed in that law, including Jews, Muslims, and African-Americans, you haven’t read enough of the Bible. Worse, there’s no need to invent contrary biblical arguments because the logic behind the argument is irrelevant when religious beliefs are simply whatever someone says they are.

That needs repeating: the argument for discrimination doesn’t have to make sense to you or to anyone. There is no external, objective logic necessary to ground these demands to discriminate when the justification comes from inside people’s heads.

Artistic expression

Note the novel part of this case. The exemption for discrimination isn’t being asked for all businesses, just those that involve “artistic expression.” Artistic expression is speech, and the first amendment protects that as well as religion.

Making a cake is artistic expression, but this claim can apply (potentially) to lots of businesses: florists, nail salons, barbers, tailors, carpenters, plumbers, or destinations for kids’ birthday parties. Maybe even guidance counselors, funeral homes, therapists, or doctors. And once the door is open a bit, other businesses that can’t claim an artistic expression exemption might push for a piece of that sweet, sweet discrimination action.

One response is to say that a business would be fiscally foolish to refuse to serve a class of people, but that’s a weak argument when Masterpiece Cakeshop is already a counterexample. Putting a “We don’t serve your kind here” sign in a window might actually be a plus in some parts of the country. Chick-fil-A, a fast-food restaurant chain, got lots of pushback from its public opposition to same-sex marriage, but it has also gotten support from customers who applauded that action.

Businesses can decide what to sell (so, no, Jewish bakers wouldn’t be forced to sell swastika cakes, Muslim delis wouldn’t be forced to sell alcohol, and newsstands wouldn’t be forced to sell porn), but they can’t decide who to sell it to (with “no shirt, no shoes, no service” kinds of exemptions).

First Amendment rights are important. When the Christian doesn’t have the right to speak freely on religion, I probably don’t, either. But religious freedom doesn’t give you the right to impose your beliefs on others.

For a brief overview, see “Understanding Masterpiece Cakeshop vs. Colorado Civil Rights Commission” by Movement Advancement Project.

For a legal analysis of the case, continue to part 2.

Religion is about having faith beyond what you can know or see,
and yet so many use religion to hate and discriminate
those they don’t know or see.
— Sarah Silverman

Image credit: Open to All

6 Innovative Rebuttals to the Fine-Tuning Argument (2 of 2)

Jenga

In part 1, I listed a few other posts that respond to the fine-tuning argument (the physical parameters that define our universe had to be pretty much exactly what they are or else life would’ve been impossible). I also gave four innovative responses that you rarely hear. We’ll conclude with the final two.

5. Atheist Single Universe Hypothesis

Another response is Keith Parsons’ critique of the Atheist Single Universe Hypothesis (ASUH). The fine-tuning argument says that our universe is very unlikely. The multiverse is the obvious atheist response, but what do you say if the multiverse isn’t an option? That’s the ASUH.

If there is only one universe, Parsons wonders, what sense does it make to say that the constants that define that universe could be something else? How could they be anything else without other universes for them to be in? “If the universe is the ultimate brute fact, it is neither likely nor unlikely, probable or improbable; it simply is.” We don’t have billions of universes to evaluate, some designed and some natural, so that we have some probabilistic framework in which to place our own universe and evaluate its likeliness. Therefore, imagining that we can evaluate the likelihood of our own poorly understood universe makes no sense. You say our universe looks designed? Compared to what?

We must say that the values of the constants are neither probable nor improbable; they just are. In that case, as the proponent of the ASUH sees it, the only rational expectation of the values of the constants is that they will be whatever we find them to be.

ASUH supporters posit the universe and its laws as brute, inexplicable facts, but Christian apologists do the same. They posit God as a brute, inexplicable fact.

Parsons concludes by turning the fine-tuning argument on the apologist. If we’re insanely lucky to be in a life-friendly universe (according to the apologist’s thinking), there must have been a supernatural Fine Tuner to create this universe. But, by recursively applying this thinking to the Fine Tuner, the fine-tuning problem falls on the Christian. There’s a myriad of conceivable supernatural beings. Christians must marvel at our good fortune to have one who wanted humans (rather than any of the infinite number of other possible intelligent life forms) and had the power to fine tune the universe so that we’re here to seek out this Creator.

6. Evaluating all the probabilities

Is the fine-tuning argument even well formed? It weighs the likelihood of (1) the universe is all natural vs. (2) God created it, and it concludes: The probability of Hypothesis 1 is very small; therefore, Hypothesis 2 is true

Wait a minute—let’s find out the probability of Hypothesis 2 before we make any conclusions!

We’re evaluating the probability of the parameters that define our universe being natural vs. being created by a supernatural Creator without having any idea what the probability of this Creator is. And since the fine-tuning argument is trying to establish the probability of the Creator (its conclusion is typically “therefore, the Creator probably exists”), it’s circular reasoning if that’s one of the inputs to the process!

One snappy answer is to say that most people throughout history have been theists, so atheist skepticism at least loses the popularity contest. However, this unanimity falls apart when probe theists’ beliefs with the most basic questions: How many gods are there? What are their names? Why are humans here, and what is our purpose with respect to these god(s)? Pick any religion, and the majority of the world thinks that its answers to those questions are wrong.

What does the theist admit when using this argument?

Consider the theist’s desperation in advancing an argument like this. For most plausible claims of existence, we are given evidence. You want to know what “the sun” is? Just look up on a sunny day, and there it is. Some things need indirect evaluation, and for this we use instruments such as telescopes or microscopes, but this evidence can be just as compelling.

But for God, the most important thing of all, we get just a vague shadow. If God loves us and desperately wants us to know him, he would make his existence known. He doesn’t.

So—option B—we assume God’s existence (for no good reason, but ignore that for now) and say that he wants to be an enigma for his own reasons that are unknowable to us. This thinking is necessary for the fine-tuning argument. But, of course, if he wanted to be hidden, he would be so! If you’re playing hide and seek with God, you will lose. He’s God—he could leave no trace, and there would be no enigma.

That leaves only option C for the Christian: that God deliberately leaves the vaguest of clues—only enough to tease the seeker. This is rarely enough to give much confidence, so the Christian is always on edge, never quite sure whether he’s got it right or is going to hell. The Christian is like a pigeon in a Skinner experiment on intermittent reinforcement.

Mother Teresa wrote about her doubts, “The damned of hell suffer eternal punishment because they experiment with the loss of God. In my own soul, I feel the terrible pain of this loss. I feel that God does not want me, that God is not God and that he does not really exist.”

By arguing for deistic arguments like the fine-tuning argument, apologists argue for this trickster god.

The skeptical mind prefers to rest in the mystery of the visible world
without going beyond it to a further invisible mystery.

— John Hick

(This is an update of a post that originally appeared 4/30/14.)

Image credit: Ed Garcia, flickr, CC