Critiquing the Christian Design Checklist

design

Christian apologist Jim Wallace has created an eight-point checklist for sorting things in our world into natural things and designed things. With it, he hopes to show design all around us and thereby overturn evolution.

Part 1 summarized the list. Let’s investigate it in more detail. The first two tests are:

1a. Unlikely from chance + 1b. Unexplainable naturally

If we’re looking for designed things, we must eliminate those caused by nature such as ripples in the sand at the beach or a rainbow after a storm. Science has figured these out, but the problem is when we don’t already know. What do we do with something in the gray area that we encounter for the first time?

For example, the Giant’s Causeway is an area of huge, mostly hexagonal basalt columns on the coast of Northern Ireland. It was explained in legend as a road built by a giant determined to fight his rival across the North Channel in Scotland. Now, we have a much better explanation from geology.

Or take a more recent example. In 1967, flashes of radio waves about once every second were detected coming from one point in the sky. The period of the pulses was precise to thirteen digits. No known astronomical phenomena was known to cause such a thing, but now we know these as pulsars.

What can be explained naturally changes with time, which limits the authority of these two tests.

2. Similar to known designed objects

Tests 1a and 1b were the quick filter for known natural things. This test is the quick filter for known designed things.

We’ve spent our lives creating and perfecting bins labeled “hardback book,” “propeller-driven airplane,” “horror movie,” and countless more designed things. We also have bins for natural things—“green crystal,” “odd-shaped cloud,” or “pretty rock.” This is the principle of analogy, and if an object fits nicely into one of these bins, we can assume that it’s designed or natural according to how we’ve assigned the other members of the bin.

(Aside: it’s odd to see the principle of analogy in a list made by a Christian, when it devastates Christianity by showing how analogous it is to other manmade religions.)

But this is the easy part. The key to making this eight-point list a valuable tool would be for it to accurately differentiate things that fail both the “it looks natural” test (1a or 1b) and the “it looks designed” test (2).

In the previous post, Wallace used a garotte as an example, but this already gets an emphatic Yes on test 2. Later, he tossed out another example: a bird’s nest. Yet again, we know that nests are designed. The list must perform well on the hard cases—those things that look neither like a known natural thing or a known designed thing.

3. Sophisticated and intricate

What do these words mean, exactly? We need an objective definition so that any unbiased person can reach roughly the same conclusion.

Here’s a test. Below are two objects; one is designed (made by a human artist), and one is natural. Give a “sophisticated and intricate” score to each, and decide which one was designed.

Answer below.*

4. Information based

“Information” is a magic word within the Creationist community, because they say that information implies intelligence and DNA uses information, so therefore DNA comes from intelligence. As part of a general list created to separate designed from natural, however, it doesn’t really belong. The bird nest doesn’t use information, nor would a mortar and pestle or a mud sculpture.

As with the previous test, we need clear definitions. What counts as information? The CPU that runs your computer contains microcode, so that would presumably count. There is actual information in the CPU. But it’s not clear what other examples would count. Even if DNA counts as information based (or the bacteria flagellar motor, which is built using DNA), DNA is clearly not the product of a perfect Designer (about which, more later).

5a. Goal directed + 5b. A choice between alternatives

If the universe were designed by God, then everything we see came from a Designer (even if indirectly). But if these tests are to be useful at all, they must reject a reasonable number of candidates. So 5a is useless if it means, “It pleased God for X to exist, so therefore it does,” regardless of what X is.

Evolution doesn’t have goals, but we can still say that wings are for flying. Does that mean that wings are goal directed? The earth’s geology doesn’t have goals, but even here we can say that, from the standpoint of understanding plate tectonics, the role of the Mid-Atlantic Ridge is to separate tectonic plates on the west from those in the east. Does that mean that this ridge is goal directed?

These two tests need a clearer definition.

6. Irreducibly complex

Creationists love, love, lu-u-uv this one. The punch line of Wallace’s overall argument is, “and that’s why the bacteria flagellar motor must be designed; therefore, evolution can’t explain it; therefore, evolution fails and Intelligent Design wins.” And why must the flagellar motor be designed? Because it’s irreducibly complex, which means that if you remove any single protein from it, it fails. In other words, since evolution makes progress through mutations that make small steps, there is no possible prior step for the motor since each of these potential precursors is broken.

Next time, we’ll continue our discussion of the flagellum and respond to the claim that it must’ve popped into existence fully formed.

Overall comments

I applaud the general goal. An unbiased tool that would be more reliable than just one’s gut feeling in separating natural from designed is an interesting project. But to do that, the checklist needs to be reliable. It needs to be road tested with long lists of things known to be natural and things known to be designed. It should be quantitative, with a numeric score for each attribute, and it must be objective, with each step unambiguous, so that different people will reach roughly the same conclusion. Most importantly, it must be tested with things in the gray area—things that are known to be designed but look rather natural and vice versa, and even things people can’t agree on. As far as I can tell, Wallace has done none of this. This is just a back-of-the-envelope list.

____________

* I lied—both of these examples are natural. In fact, they’re both crystals—pure bismuth on the left and staurolite (“fairy stone”) on the right.

I’d call the bismuth crystal highly sophisticated and intricate (I’d score it 7 out of 10) and the staurolite less so (4 out of 10), but feel free to argue for other scores. The point is that not only are these terms imprecisely defined, but natural and designed objects will overlap on this metric. For example, I’d give manmade (that is, designed) objects like a handmade mortar and pestle or a sculpture made from mud a much lower score than the bismuth or other intricate crystal.

Continue with: How Useful is the Bacterial Flagellum for the Creationist?

It takes a certain maturity of mind
to accept that nature works as steadily in rust
as in rose petals.
— Esther Warner Dendel

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Image from Wikimedia, (CC)
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When Christians Treat God Like a Baby

My oldest granddaughter is now four years old, and I remember playing with her in her first year. I found myself treating her like I did my dog. Neither understood English very well, but they could understand tone. She grabs her toy? “What a smart girl!” She rolls over? “What a clever girl!” She bites Piglet’s nose? “What a talented girl!” She burped, she pooped, she has a wet diaper? “What a good girl!”

This is surprisingly analogous to how many Christians treat God. You get what you wanted in prayer? “Thank you, God!” You didn’t get what you wanted in prayer? “Thank you, God!” God is too emotionally fragile to handle constructive feedback. Christians aren’t supposed to say, “God, the next time you think it’d be instructive to give a five-year-old leukemia, get back on your meds and think again.” God is (supposedly) omni-everything and so could achieve any goal without the human cost. God’s actions are assumed to be good at the outset, and any negative reaction is your fault for not seeing the hidden good.

God is either giving you great stuff or teaching you important lessons, and no matter what happens, God gets the credit. God is praised, regardless—whether you got the perfect parking space when you were late or God dealt some tough love by not giving you that promotion, he can’t lose. When bad things happen, God is never blamed. That’s man’s fault. Even natural disasters are recast as part of God’s marvelous, inscrutable plan. And when bad things happen to someone, they endured the ordeal only with God’s support.

Empty and groundless platitudes like “God doesn’t give you more than you can handle” or “God must’ve needed another angel” or “Everything happens for a reason” litter the internet. Doubt is discouraged, and faith (in the sense of belief despite poor evidence) is put forward as a great virtue.

God is always perfect and infallible, especially when you conclude that before you start. There is even the scholarly discipline of theodicy to add somber scholarly support to this claim. Christians give all the other supernatural beliefs (unicorns, Xenu, Zeus) the critique of a skeptical adult, but their god can only handle baby food. And just like a baby, he’s never called to account, never has to clean up his messes, never has to explain himself or follow adult rules. God doesn’t even need good evidence that he exists.

Related: God as Donald Trump: Trying to Make Sense of Praise and Worship

Religion is the diaper of humanity’s childhood;
It’s OK to grow out of it.
— PZ Myers

 

Gods are children’s blankets
that get carried over into adulthood.
— James Randi

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(This is an update of a post that originally appeared 4/7/16.)

Image from Christian Haugen, CC license

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Christianity, Because How the Heck Do You Explain the Resurrection Otherwise? (2 of 2)

Christian apologist Jim Wallace thinks that explaining the Resurrection is easy—God was behind it all. Drop the God explanation, and atheists come up short explaining the facts: Jesus was a historical person, the gospels report that the tomb was empty and that Jesus rose from the dead, the disciples were willing to die to defend the Jesus claims, and there was little chance for legend to creep in to the story. I dismantle these “facts” in part 1.

Let’s move on to the atheist response. Wallace imagines theories such as that the disciples stole the body, the women went to the wrong tomb, Jesus didn’t actually die on the cross, or that the risen Jesus was simply hallucinated.

Considering this, Wallace wonders “why there are 6 or 7 non-Christian theories and then the one Christian theory.”

Let’s start with a joke

I personally have little interest in these particular theories. But before I get to the one that I prefer, did you hear the one about the man walking along a street at night? He came across another guy bent over, slowly walking around at the edge of a parking lot, obviously looking for something.

“What are you doing?”

“Looking for my keys. I lost them over there.” He points to a distant part of the parking lot.

“Then why are you looking for them here??”

“The light’s better here.”

Similarly, why do apologists spend so much time lovingly attacking arguments like “wrong tomb” or “swoon theory”? Because the light’s better here. These they think they can knock over.

And let’s sidestep their insistence that we pick up the story at a certain point and explain things naturally. I have no obligation to explain the resurrection given the empty tomb just like I have no obligation to explain the yellow brick road given Oz. The ball’s in the apologist’s court to show that it’s history.

As for Wallace’s puzzlement about why there are a bunch of non-Christian theories, there aren’t. There is no miscellany of arguments that must all harmonize somehow. You bring out your “God did it,” and I’d prefer any one of these naturalistic theories instead.

How the heck do you explain the Resurrection? The Jesus story was legend.

My preferred explanation (which gets insufficient consideration from the apologists) is that the gospel story is legend. There was something in the beginning—during a period of turmoil within Judaism, a charismatic teacher created a small movement—and legendary accretion over the decades did the rest. Ideas like gods impregnating humans and gods resurrecting worthy people were familiar elements of other religions, and these got attached to the Jesus story with the retelling.

“Wait—you say this Jesus guy was executed by the authorities, and that’s it? Not very impressive. I worship Dionysus, and he was raised from the dead by Zeus.” How many times would this happen before the Jesus story added the Resurrection? (I give this as simply a possible legendary addition. The Resurrection could’ve become part of the gospel story in other ways.)

A related theory, championed at this blog in particular by Greg G. (one of our most eloquent commenters), discards even that small historical core. The stories and ideas in Mark, the first gospel, can all be traced back to precedents in earlier literature—Jewish scripture and Hellenistic books of history or fiction available at the time. In other words, the first gospel was deliberate fiction from the start. This parsimonious theory, then, doesn’t assume any historical origin.

(This is my paraphrasing, so I invite those who’ve thought about it more to correct me as necessary. This is the Christ Myth theory, but I didn’t introduce it as such because it emphasizes the “Jesus didn’t exist” part, when the “Mark was fiction” part is more interesting and relevant for this post. Perhaps this alternative angle into the same theory could be called the Pious Fraud theory.)

Christian unity

As for Wallace’s “one Christian theory,” let’s not overemphasize Christian unity. Christians disagree on many important issues, such as Arminian vs. Calvinist thinking, Trinitarian vs. Arian (and Unitarian, Binitarian, and other beliefs) thinking, plus lots of other conflicts over the centuries where the losing philosophy was declared heretical. Christian big-tent thinking is roughly, “Ignoring the areas where Christians don’t speak with one voice . . . Christians speak with one voice.” And now Christians look like just another manmade religion, with factions bickering over who’s right.

The ineffectiveness of “God did it”

Finally, consider the conclusion Christians are so eager for us to reach, “God did it.” It’s a powerful explanation, though a little too powerful. It can explain anything and, in so doing, it explains nothing. It can’t be falsified, and if I say, “God did X,” you can’t prove me wrong because God could do anything. If you say that X isn’t something God would do, I could either say that God moves in mysterious ways (too grand for your mortal thinking) or dismiss your poor understanding of how God thinks.

More practically, “God did it” is just a repackaging of the unknowns and so explains nothing. We’ve answered, “How did Jesus get resurrected?” by replacing it with, “Who is God, and why is there suffering, and why is God hidden?” (and so on). Introduce the Bible into the conversation, and that just introduces more problems—“Why are there so many unanswered questions, and why did Jesus leave so much dogma undecided, and why is it contradictory?” (and so on).

Declare victory and go home

You can always just say that the atheist is cheating. If those atheists were honest in their evaluation of your argument, they’d be on their knees, sobbing out the Sinner’s Prayer. Here, Wallace thinks he’s found the problem.

The better , and the only reason why you don’t like the Christian theory, is because you don’t think a miracle is reasonable. You have a presuppositional bias against the miraculous.

And you don’t?? I suspect we’re equally skeptical about supernatural claims . . . except when it comes to Christian claims. You give them a pass, while I do my best to insist on evidence in proportion to the extraordinary character of the claim, regardless of whether they support my worldview or not.

Looks like that makes me the one who treats things without unfair bias. More here.

No, Mssr. Atheist, you can’t use science

Wallace concludes with a Molotov cocktail from a new quarter.

So you think that everything in your world can be explained by natural causes and natural forces; you think that everything in your environment, [the entire history of] the universe can be explained by nothing more than space, time, matter, physics, and chemistry? How do you explain the beginning of the universe (which you cannot explain using space, time, matter, physics, or chemistry, because none of those things are available to you)? We know from the science that everything comes into existence, not from some other form of space, but from nothing.

There’s lots I could say here, but I’ll cut it short and simply note (1) I have no obligation to answer any scientific question to make an atheist argument, and (2) this challenge is about cosmology, while our topic is Christianity’s unbelievable explanation for the Resurrection. If you think you’ve got a showstopper of an argument (or simply want the best answer from a scientific field that you’re a novice in), go talk to a relevant scientist.

I’m sure that no scientific question you could pose would surprise scientists or shake their confidence in the science. More to the point, none would convert to Christianity as a result. What does that tell you about the power of this question about the origin of the universe?

As usual, the supernatural is unnecessary in explaining the objective facts surrounding the Resurrection. As the French mathematician Laplace is reported to have said two centuries ago about the absence of God in his book on celestial mechanics, “I had no need of that hypothesis.”

People don’t disagree over the force of gravity.
Why not? Because it’s evidential.
Religious beliefs are not evidential and, therefore,
can only be defended emotionally—
hence the escalation to argument.
— John Richards, Secular World blog

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Image from Francisco Delgado, CC license
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Christianity, Because How the Heck Do You Explain the Resurrection Otherwise?

Christian apologist Jim Wallace has an explanation for the Resurrection story. He gives his winning argument in a recent video, “Why Naturalistic Explanations for the Resurrection Are… Lame.” Here is his challenge to the skeptic:

What is it that’s keeping you from thinking that [the Christian explanation for the Resurrection] is a reasonable inference?

His argument gives a bunch of facts and demands an explanation. He has his explanation—God did it. Well, Mssr./Mme Atheist? Find a better explanation than that.

4 facts about the Resurrection

Let’s examine the facts that he offers.

1. Jesus was a real person. “It’s ludicrous to think that Jesus never lived.”

Nope—hardly ludicrous. Some religions were started by a real, historical person, such as Joseph Smith (LDS),  Mary Baker Eddy (Christian Science), and L. Ron Hubbard (Scientology). And others have a named figure at their beginning who might not have been historical.

Was there a real Mohammed (Islam)? Buddha (Buddhism)? Zarathushtra (Zoroastrianism)? Probably.

Was there a real Moses (Judaism)? Laotzi (Taoism)? John Frum (Vanuatu cargo cult)? Probably not.

I reject option 1, the gospel account of the supernatural Jesus, but that still leaves two more options: (2) Christianity was created with a real man at the beginning and morphed into the gospel story, or (3) it started without a real man. The scholarly consensus rejects 3, but it’s not a ludicrous option. It’s possible.

2. “The tomb [was] empty . . . [and they] claimed that he rose from the dead, . . . [and] there was apparently no body that was ever recovered.”

These aren’t objective, historical facts. They’re just claims made in a story, so let’s not give them more credibility than they deserve. More here.

3. “People were willing to die for their [claims about Jesus]”

You don’t even have a story about disciples being willing to die to defend the Christian claims about Jesus, let alone history.

Start with the story of Jesus himself. He was said to be the Jewish king, and he was killed. That makes sense—set yourself up as a rival to the king installed by the Romans, and they get cranky. That’s sedition, a capital offense. They will kill you for that. That doesn’t mean that the Jesus crucifixion story is history, of course, just that this part of the story hangs together.

Where’s the equivalent for the disciples? Were they executed by the authorities or murdered by a mob? What were their crimes? The earliest record dates from close to two centuries after the death of Jesus and it only gives method and place of death. And if, like Jesus, they were killed by authorities for sedition or some similar crime, then they didn’t die defending claims about Jesus. More here.

4. Scripture was written very early. There was little chance for legend to creep in.

The gospels were written decades after the death of Jesus, which isn’t “very early.” Apologists usually make relative claims here, comparing the statistics of the New Testament to those of other writings of the time, but these comparisons are irrelevant. It doesn’t matter whether this or that New Testament book has more manuscript copies, was written closer to the events it claims to record, or has a shorter gap from originals to our best copies compared to other ancient writings. We don’t care whether it’s the best on any of these metrics; we care that it’s reliable enough to support Christianity’s remarkable supernatural claims. It’s not.

Would you accept a miracle claim from a religious tradition not yours if you read it in today’s newspaper? If not then you see the problem.

These “facts” don’t amount to much, leaving nothing that’s puzzling to explain. This is what’s left:

  1. The entirety of the Jesus story might be legend, in which case there was no historical Jesus at the beginning.
  2. The gospels make lots of claims, but they’re just stories.
  3. “No one would die for a lie” is no argument since we have no reliable documentation saying that any disciple died to support the gospel claims.
  4. The New Testament documentation isn’t reliable enough to support its supernatural claims. (Could any document be?)

Comparing the Christian and skeptical positions

Those are the unimpressive facts that Wallace wants to start with. He sees God’s hand behind all this.

How do skeptics respond? How do they explain the Resurrection naturalistically? Though Wallace doesn’t explicitly enumerate them, he is apparently thinking of explanations like these.

  1. The disciples stole the body to make it look like a miraculous resurrection.
  2. The women went to an empty tomb, but it was the wrong tomb.
  3. Jesus wasn’t quite dead when he was removed from the cross. In the tomb, he revived (swoon theory).
  4. The distraught disciples imagined or hallucinated the risen Jesus.

And there are more.

Wallace wonders “why there are 6 or 7 non-Christian theories and then the one Christian theory” to explain the Resurrection. He says:

Why do you have [6 or 7]? Why not just 1? Because those don’t work, and you know they don’t work. The guy who invented #6 doesn’t think excuse #5 works, and the guy who invented #4 does not think 5 or 6 work. All these guys don’t agree with each other, they’ve got their own theory and think the other guy’s theories are lame. I agree with you there—they’re all lame.

Let me approvingly quote from a source Wallace should find credible, Gary Habermas and Mike Licona in The Case for the Resurrection of Jesus: “When it comes to reports of miracles, the historian must seek a natural explanation before considering a supernatural one.” The supernatural alternative is so incredible and without precedent that any of these naturalistic explanations is more plausible than “God did it.” And for every instance where you’re tempted to point to a Bible verse that weakens one of these theories, remember another naturalistic argument, that the Bible is an unreliable source for potentially many reasons (deliberate change by a copyist, that verse is contradicted by another elsewhere in the Bible, it’s a story, this thought experiment, and so on).

You want one theory? Okay, here it is: simple, natural explanations are sufficient to explain the facts surrounding the claims for the Resurrection. The supernatural is an unnecessary addition.

Concluded in part 2 with my preferred explanation, plus a critique of the Christian explanation.

As science has become better
at answering questions and healing people,
religion has gotten better at making excuses.
— seen on the internet

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Image from Raychan, CC license

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Response to “Top 10 Myths About Jesus’ Resurrection” (5 of 5)

Let’s conclude our critique of Mike Licona’s “Top 10 Myths About Jesus’ Resurrection” (part 1 here).

(Blue text is the supposed myth, green is Licona’s rejection of the myth, and black is my response to Licona.)

Myth 9: Not enough evidence

There’s not enough evidence to support the conclusion that Jesus was raised from the dead.

Caesar Augustus was Rome’s greatest emperor . . . but how do we know? We have only six sources. One is a funerary inscription. The others are dated 90–200 years later. Contrast this with the gospels: they were written 20–65 years after the event.

Note that “Augustus was Rome’s greatest emperor” is a natural claim. That there would be one greatest emperor of Rome’s many emperors is not startling, and Augustus is a leading candidate. We have statues of him. The coin that Jesus used as an example in the “Render unto Caesar” story has a reference to Caesar Augustus as a god. Heck, we have a month named after Caesar Augustus. Yeah, I think we have evidence to back up that claim.

Knowing that we have only meager evidence (and that being written evidence) for the Greatest Story Ever Told, Licona wants to focus on just the written evidence for Augustus. All right—that’s not a fair comparison, but let’s go there. If the Augustus-was-the-greatest claim was overturned because of poor written evidence, no one would much care. The claim has no impact on the average person’s life. But the remarkable claim of Jesus as the son of God is, if true, far more consequential and needs much more than stories written down and poorly transmitted to us over 2000 years. (More on the relevance of the importance of a claim here.)

Licona also slips in conservative dating for the gospels. No, the consensus is that the earliest gospel was written forty years after the events. But this is a small matter. If the supernatural claims in the gospels were committed to papyrus even the day after the events they claim to document, they would still be unbelievable.

We also have Paul, who was an eyewitness of the risen Jesus.

The “risen Jesus” appeared to Paul as an apparition! And the word Paul used to indicate that Jesus “appeared” to him is the same that he uses to describe how Jesus appeared to the other disciples. Paul isn’t much of a friend to your side if he thought that no one, not even the disciples, met a physical Jesus.

“When we subject it to the typical criteria for the best explanation, the resurrection hypothesis is by far the best explanation for the historical data, and thus we should regard it as an event that happened in history.”

This is what passes for scholarship within the evangelical camp? Licona will have us believe that the supernatural explanation beats all the natural hypotheses, from the slightly farfetched (hallucinations) to the eminently reasonable (legend). Christians should feel insulted that he treats his audience as so stupid that they’ll buy this empty declaration.

Myth 10: Lost gospels

What about the noncanonical gospels like the Gospels of Thomas, Peter, Philip, or Mary that aren’t in the Bible but see the resurrection in a different way? For example, the Gospel of Thomas says that it was immaterial or calls it “enlightenment.”

Let’s not give the Gospel of Thomas much weight. Dates for authorship vary, with some scholars dating it to a century later than the canonical gospels (Matthew, Mark, Luke, and John).

And some date it to be roughly concurrent with the canonical gospels! The key thing about the Gospel of Thomas is the lack of interest in the resurrection and that salvation comes through understanding the teachings of Jesus, not faith.

There are lots of noncanonical gospels, many dating to the second century. Some scholars date the canonical gospels to the second century as well (because the references to apocalyptic destruction seem to fit the third Jewish-Roman war of 132–136 CE better than the first war in 70 CE), but that’s a minority opinion so let’s set that aside. The authorship of the noncanonical gospels is significantly later than that for the four canonical gospels, though it’s not like their authorship in the late first century was especially close to the events they claim to document. Any complaint that noncanonical gospels are late must apply to a large extent to the canonical gospels as well.

The liberals in the Jesus Seminar don’t think the Gospel of Thomas contains the authentic words of Jesus.

Yeah, and they don’t think much of the canonical gospels, either. You can say that the Gospel of Thomas is legendary, but it’s just built on top of the prior legend in the canonical gospels.

“The New Testament literature provides us with the very best information on what the early Christians claimed and believed pertaining to the resurrection of Jesus.”

Which isn’t saying much. This does nothing to argue for the accuracy of the outlandish resurrection claim.

And let’s not assume that first-century Christians held only the beliefs that survived to be included in the New Testament. Early Christianity was much broader than you would think looking only at the New Testament, and other branches (Marcionites, Gnostics, Ebionites, and perhaps others) have been pruned away.

Let me admit that Licona’s videos were quite short, and I’m sure he could’ve added a lot to each one. Nevertheless, I felt comfortable attacking these arguments without restraint because I’ve never seen longer arguments that are any more convincing.

Parable of the lost keys

These weak arguments remind me of the guy in an empty parking lot at night looking for something under a streetlight. Someone comes over to ask him what he’s looking for.

“I lost my keys over there.” He gestures to a dark part of the parking lot.

“Then why aren’t you looking for them over there?”

“The light’s better here.”

This is what apologists do. It’s hard to attack actual atheist positions, so they spend lots of time focusing on hallucinations or the swoon theory or the disciples went to the wrong tomb or the body was stolen, because they think they can make progress knocking over those arguments.

They never consider whether their own explanation is ridiculous; they’d rather sneak up on their preferred explanation through a process of elimination. This kind of argument can be distilled to, “We have alternatives A vs. B, but option A is unlikely so therefore B wins!” without showing that option B is any more likely. Or, in this case, “We have Jesus as legend vs. Jesus as universe-creating god, but legend is unlikely, so therefore Jesus must be a god!”

But to say that, they must ignore the best response to the resurrection claim, that it is legendary. What does it say about the Christian position that they must focus on the feeble arguments instead?

Surely it is better to know the truth
than to dabble in delusions,

however charming they may be.
Almost invariably, the truth turns out to be
far more strange and wonderful than the wildest fantasy.
— Arthur C. Clarke

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(This is an update of a post that originally appeared 3/30/16.)

Image from Wikimedia, CC license

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Response to “Top 10 Myths About Jesus’ Resurrection” (4 of 5)

resurrection

On to part 4 of our critique of Mike Licona’s “Top 10 Myths About Jesus’ Resurrection” (part 1 here).

(Blue text is the myth, green is Licona’s rejection of the myth, and black is my response to Licona.)

Myth 7: It Was Merely Legend.

We don’t know what really happened. All we have is legends that developed long after the events. In the gospels we read these legends, not history.

Finally! Lucky number seven is the correct answer! Yes, all evidence points to the resurrection in the Jesus story as legend. C. S. Lewis’s famous “Liar, Lunatic, or Lord?” argument is quite popular in Christian circles, and he misses Legend as the obvious fourth possibility (more here). I respond to twelve reasons given by apologists who argue against the legend hypothesis here.

Unfortunately, Licona handwaves a weak rebuttal and becomes an example of Winston Churchill’s dictum, “Men occasionally stumble over the truth, but most of them pick themselves up and hurry off as if nothing had happened.” Licona says, “We have reports that go back to the original apostles.” Paul said that Jesus died, was buried, rose, and appeared to others (1 Corinthians 15). “We know Paul was teaching what the Jerusalem apostles were teaching.”

Reports that go back to the original apostles? Is he seriously going to point to the story itself to justify the validity of the story? The claim that the gospels were written by Matthew, Mark, Luke, and John isn’t history but is itself a legend. And sometimes centuries separate our best copies from the originals (more). That doesn’t make them useless, but that’s insufficient evidence on which to base a supernatural claim.

Licona says that the disciples confirmed Paul’s approach, which is probably a reference to Galatians 2:2–6, in which Paul reports that the Jerusalem crowd had no corrections to make to his teaching. However, Paul’s conclusion shows a fair amount of friction between the two camps: “As for those who were held in high esteem—whatever they were makes no difference to me.”

And how reliable is Paul anyway? The post-resurrection appearances in his famous 1 Corinthians 15 passage don’t match the gospel accounts (more here and here). Perhaps the reason Paul didn’t have more respect for those who lived with Jesus—unlike his own Jesus experience, which was only through a vision—was because he thought they’d all seen him as a vision. He uses the same verb for his personal interaction with Jesus as those of the apostles.

Paul says that the Jerusalem faction supported him . . . but then he’d be motivated to claim their support, wouldn’t he? Just because a claim is in one of Paul’s epistles, that doesn’t make it history.

“This goes back to the eyewitnesses themselves. You can accuse them of lying or hallucinating or whatever you would accuse them of, but a legend? Can’t happen because it was the original apostles of Jesus who were making the initial proclamation that Jesus had been raised and had appeared to them.”

Licona has done nothing to move any component of the New Testament from the story/legend column into the history column. The gospels don’t even claim to be written by apostles; that’s yet another part of the legend.

Myth 8: Science proves that resurrections cannot occur.

“Science does prove that the dead do not return to life by natural causes. . . . But does that prove that Jesus could not have been raised from the dead?” No, because Jesus rising from the dead wasn’t due to natural causes; rather, God raised Jesus. “If God exists and wanted to raise Jesus, well then . . . that makes things different.”

If God exists? This is the Hypothetical God Fallacy—assuming God and then proceeding from there. But showing God’s existence is exactly what we’re trying to do here. It’s a deceptive tangent to begin a sentence with “If God exists. . . .” That line of reasoning might be useful only if I claimed to be proving that God doesn’t exist, which I don’t.

“If God exists” is just pointless speculation like “If I were a billionaire.” Until I am, anything that proceeds from this is just a daydream.

There is no evidence here and no argument. Licona might as well say, “If God exists, well, then I’m right!” That’s true, but it does nothing to advance the argument.

Licona illustrates his point by imagining people trying and failing to walk across the water in a swimming pool. And now Licona shows how to do it: he walks along the side of the pool, holding a small boy by the wrists over the water as the boy walks on the water. You’ll say that this worked only because Licona was an external force. That’s right, and God was the external force that raised Jesus from the dead.

Yes, we understand that God is the not-natural, external force that you say came in to cause the resurrection. Any reason to accept your claim? Do you have evidence? You don’t seem to want to use science here, but what other tool do we use to evaluate a claim about reality like this?

“So science only proves that dead critters stay dead apart from an act of God. It doesn’t prove that God couldn’t raise Jesus from the dead.”

True and irrelevant. Proving that God couldn’t raise a dead man isn’t the goal. We start with the assumption that this is just a story, and you shoulder the burden of proof. I’m waiting.

Concluded in part 5.

Scientists do not join hands every Sunday and sing,
“Yes gravity is real! I know gravity is real! I will have faith!
I believe in my heart that what goes up, up, up
must come down, down, down. Amen!”
If they did, we would think they were
pretty insecure about the concept.
— Dan Barker

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(This is an update of a post that originally appeared 3/28/16.)

Image from Wikimedia, CC license

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