Extraordinary Claims (The Atheist’s Burden of Proof Revisited)

Fundamentalist Atheists often claim that Christians are making “extraordinary claims” and therefore Christians are the ones that have “the burden of proof” and they use this to try to disarm the Christian from arguing further or they will use this as some sort of dismissive escaping device when an a challenge to the atheistic position is made. Brian Knapp has already shown that Atheists have a burden of proof but I would like to extend his post a little further.

Often the topic of the burden of proof gets mired down in misunderstanding and sadly in willful ignorance when speaking with fundamentalist atheists. There isn’t much one can do to explain a position or even an argument to someone who does not want to understand. All one can do is simply to pray for them. So be keen and use wisdom.

Now as to the extraordinary claims that any atheistic worldview must make it is helpful to point out that the term “extraordinary” when used by fundy Atheists as explained in the previous paragraph, is a rhetorical device and should be treated as such. It is a standard of degree of deviation from what is not an extraordinary claim from the very position that is in contention. Therefore the fundy Atheists is left with “claims therefore burden of proof” to which the fundy Atheist says “Atheism doesn’t make any claims since it is simply the lack of a belief in God.” Besides this being a controversial definition, if one grants it there are still implicit claims. Let’s call this definition of Atheism by Fundamentalist Atheists: A` – “Atheism is the lack of belief in God.”

First of all, the one claiming the definition of A` needs to show that A` does not make any claims regarding the self. Second, it would need to be shown that A` does not make any claims regarding the external world. Third, it would need to be shown that A` does not make any claims about what method is to be used to obtain knowledge. Fourth, it would need to be shown that A` does not make any claims regarding the worldview being advanced by the Christian.

Clearly A` makes plenty of claims regarding the points above and the Triune God of Scripture makes plenty of claims about them as well. In fact, Romans 1:19,21 explains that all people know God; knowledge of God by virtue of being created by God. This sort of claim is denied outright for someone who holds to the classical definition of Atheism but an A`ist is forced to posit agnosticism towards this knowledge or to posit that it is a false claim. If the A`ist chooses the latter, the A` is making a positive claim that the Triune God of the Bible does not exist. If the A’ist claims the former than it is quite clear the A’ist is claiming Agnosticism and falls into a self-contradictory position as shown in the linked post.

You may recognize that so far I have simply restated Brian’s post in my own words. Now let’s take a look at a few of the extraordinary claims made by Atheists most often in the comments and over twitter against Brian’s post:

  1. Physical evidence is the only valid evidence.
  2. The post is dishonest.
  3. Circular reasoning.

The first is simply case study in the point of this post because the Atheist is claiming that only a specific type of evidence is valid and dismissing other evidence as invalid. This decision is made upon presuppositions about the external world and how knowledge is obtained. The second claim just does not explain why Brian’s post is dishonest; rather the claim asserts that the post is dishonest to be an escaping device by way of red herring. The third claim that Brian’s post is using circular reasoning to prove that God exists makes one wonder if those who assert it even read the post as it is clearly not a direct argument for the existence of God. Rather, the post is exposing the dishonest claim that Atheists have no burden of proof.

In summary, the argument Brian and I are making could be shortened as follows:

Person P assumes X about what is, can be, how anything is known.
X necessarily makes positive claims about what is, can be, how anything is known.
Therefore P has a burden of proof when X is challenged with any flavor of ~X (any flavor of non-X worldview).

This is clearly not circular reasoning or directly proving that God exists. Well, clearly if one actually reads the post. One can only guess that fundy Atheists are copying arguments from Reddit or The God Delusion against classical apologetics without trying understand what is being said in Brian’s post. One cannot help but see these irrelevant assertions as evidence that puts some razor sharp teeth to this post.

But you use your senses to read the Bible!

A common objection fundamentalist Atheists will sometimes make after a presuppositionalist has shown that skeptical arguments from within the Atheist’s worldview sever the senses is usually stated O: “But you use your senses to read the Bible!” Let’s take a closer look at this objection and bring some clarity to why it fails.

Worldview A: “The Atheist Worldview.”
Worldview C: “The Christian Worldview.”
Conclusion X: “The senses fall to skeptical arguments.”
Objection O: “But you use your senses to read the Bible!”

The objection usually comes about when the Christian has taken on A for the sake of argument and shown through various skeptical arguments that X is the case when A is presupposed. Then the Atheist will exclaim O from within A against the Christian. Note that the Atheist has given his position regarding X away and admitted it is valid by trying to use it against the Christian who is arguing X from within A. This is an irrelevant objection because the Christian doesn’t hold to A, he holds to C. In fact the Atheist begs the question against the Christian because the Atheist hasn’t taken on C for the sake of the argument and shown

Irssi compilation on Mac OS 10.7

Oh boy, OS X Lion’s version of gcc seems to have issues with gettext and glib

  • pkg-config compiles fine
  • gettext fails
  • glib fails
Gettext fails in gettext-0.18.1.1/gettext-tools/gnulib-lib/stpncpy.c on line 29 but don’t count on gcc telling you this. I worked around this by simply removing the define as it was clashing with another function that had different parameters. I do not know what the “correct” solution is here and I do not have the time investigate it. This worked for me, however, I take no responsibility if you compile the source this way and install it.
“glib” fails glib/gconvert.c in the same place as it has since OS 10.5. I simply removed lines 61-66 and it compiled fine.
Irssi on the other hand still requires modifying all the makefiles after it is configured using
./configure –with-perl=yes
and after the configure completes use the following commands in irssi source directory to remove the -arch options that will kill gcc. There is a problem with compiler options that are not compatible with the options that need removed. Gcc will fail with an error about how some of the flags are not allowed when cross compiling. It would be nice if I had the time to fix this and submit a patch, even better of someone else fixes it, but I just do not have time. The following commands will remove the architecture targets that are causing problems.

find -r . -type f -exec sed -i “” -e “s/-arch i386//g” {} \;
find -r . -type f -exec sed -i “” -e “s/-arch ppc//g” {} \;

Hope this helps.

The Glory of God – Shai Linne

I was reading the lyrics to Shai Linne’s latest single that will be part of his new “Attributes of God” album and had a few thoughts come to mind regarding the use of this media in apologetics. I will only highlight one here, namely, the positive case for the Christian worldview. What I mean by this is what Paul modeled at Athens where he gave the stoics and philosophers a crash course in Theology as Paul proclaimed the Scriptural foundation from which to Christ and His work would be interpreted. But as can be seen in Acts, Paul was stopped when he mentioned the resurrection. For a more in depth analysis I recommend Greg Bahnsen’s essay in the back of “Always Ready” which is also available here. With that as the backdrop to these lyrics, this song should be useful to communicate to some people who God is and a summary of the redemptive work of Christ and not only that, but also to give those who are ignorant of the God they reject a quick lesson of some of His attributes and how they relate to the overall narrative of the Bible and life.

Check it out: http://www.lampmode.com/new-shai-linne-single-the-glory-of-god/

Irssi compilation on Mac OS 10.6

In reference to my previous post: Irssi compilation woes on Mac OS 10.5 I decided to try and compile Irssi on Mac OS 10.6 before I upgraded to Lion.

Following the same order I recompiled Gettext and pkg-config. The problem was once again glib. The problem seems to be, and always be how configure for glib deals with libiconv and some macro defines in the code to cause the compiler to error out if it thinks the build environment is not sane. For the time being I simply just commented out the offending #error macros and compiled.

Now Irssi on the other hand I had difficulty with Perl. be sure to not only pass in the correct target, build, and host strings but also to pass in “-with-perl=yes”. Also I had an issue with the architecrues in the config files so I stripped them out as before only this time leaving the 64-bit option.

find -r . -type f -exec sed -i "" -e "s/-arch i386//g" {} \;
find -r . -type f -exec sed -i "" -e "s/-arch ppc//g" {} \;

Viola, Irssi working once again in Mac OS 10.6. As soon as my $18 worth of RAM come for the mini I will install Lion and see how it goes.

Dr. Oliphint and the Clark/Van Til Controversy. But wait, there’s more!

Reformed Forum had Dr. Oliphint on to speak on the Clark/Van Til controversy which I found helpful as an introduction to the issues at hand. This seems like a good discussion to start out your perusal of this controversy if you are so inclined. However the more interesting part of this discussion for me were the following locations:

  • Minute 37 God and Logic – What is the relation? What about paradox?
  • Minute 43 Transcendental Arguments and the Impossibility of the Contrary (as a methodological approach) used in non-Christian Theism.

In the time after minute 43 the answer Dr. Oliphint gives to “Why can’t Islam use this?” is quite interesting regarding some objections I have been reading lately. Especially his qualification after making Camden Bucey squeamish.

Check out the video or audio here: http://reformedforum.org/ctc163/

The Phantom Menace

One of the complaints against the use of the Transcendental Argument for God involves a denial of the claim that there are fundamentally only two worldviews. The Christian claim is that all non-Christian worldviews have at root the principle of autonomy. Autonomy is not only rebellion towards the Christian God but an active suppression of the personal knowledge of Him and a turning away to worship the creature instead of the Creator. It is a rejection of the authority of the Creator over all of reality. Van Til illustrated this using Eve and her reasoning at the time of the Fall as recorded in Genesis.

Typically the complaint is that this idea of autonomy is not concretely held in all non-Christian worldviews. Islam, it is argued, may argue that their worldview is the ideal non-autonomous worldview since they try to make it clear that Allah is wholly transcendent otherness, that all mystery belongs to Allah even in the decision of the hour of judgment and that Allah has power over all things (Sur 16:77). The complaint against the idea of the principle of autonomy being held in common amongst non-Christian worldviews is furthered by virtue of the fact that the Christian appeals to Scripture in the first place to gain this idea of a fundamental two worldview clash. The Christian is participating in external critique and it is further stated that in order to use an internal critique one would need to find that fundamental concrete feature that all non-Christian worldviews hold and espouse.

In response to this objection we first take note that the transcendental argument as used by the Christian is from within the Christian worldview – not outside of it – and therefore the critique itself must be presuppositionally reasoned from that worldview. Secondly, the assumption that there must be some concrete principle or feature (autonomy or not) that is espoused positively by each non-Christian worldview seems misguided for the following reasons.

The Christian, in keeping with his presuppositions, must affirm that Christianity is true. One of the claims laid out by Christianity is that all forms of non-Christian thought exchange the truth for a lie (Rom 1:25). Christianity also claims God’s sovereignty over all of creation, including knowledge or intelligibility (Prov 1:7). So then, if the Christian worldview is true, then all non-Christian conceptions/worldviews must, by the nature of the case, create lies, in the Romans 1 and Genesis 3 sense. These lies are nothing but ethereal phantoms in the night in the Christian worldview. All of them have their root in the suppression of the truth and exchange for a lie. It seems in the end of the analysis that this complaint that concrete “positive” features of non-Christian worldviews, over and above autonomy, are needed in order to argue against non-Christianity as a whole, are nothing more than a request that the vain imaginings of self-deluded people must all in fact meet at some point.

Yet that one point – autonomy – is denied outright.

It would seem that this complaint could be answered by maintaining all of our presuppositional commitments and asking the rhetorical question: “On what basis do we have to reason that any particular phantom will be common among the debased minds of unregenerate man (Rom 1:28) over and above the idea of autonomy (see paragraph 1 definition)?”

Next 2011 Lectures Available

I posted about the NEXT 2011 conference a while back and noted that they were covering what seemed to be a basis for presuppositional apologetics. The lectures are available for download now and they will not disappoint. Jeff Purswell starts out the conference with covering the creator/creature distinction which he did very well and much in line with what Van Til espoused. Dr. Scott Oliphint had an enlightening lecture as well especially regarding the knowledge of God in the unbeliever, and D.A. Carson exegeted Acts 17 faithfully and clearly. R.C. Sproul, while a great Theologian, had some interesting things to say didn’t seem to fit in to the overall feel of the conference as the method explained by Oliphint, Purswell, and Carson are at odds with R. C. Sproul’s evidentialist proclivity. I have not been able to listen to Kevin DeYoung’s lecture at this time but I have learned and gained from him in the past at least Theologically.

There were some great quotes from the conference but one that I think is very key to the whole idea of Biblical apologetics was a quote from D. A. Carson where he said in so many words that Apologetics must start with the whole counsel of God. I believe that is a Biblical analysis of a Biblical apologetic. Dr. Van Til said much the same. My friend RazorsKiss has also noted how Theology drives Apologetic here.

It is my hope that the lectures by Purswell, Oliphint, and Carson will drive those who attended, and those that listen to them later, to dig deep into God’s word and strive for a Biblical apologetic that is submissive to the Authority of God’s Word in all of life.

The lectures are available here.

Update: The breakout sessions are available now here.

Open Theism and Interpretation

Orthodoxy

The Orthodox view of God is that which is defined by Scripture. Many of the historic confessions start with the definition of God as either the first or second section.The reason for this is that the Doctrine of God is eminently important to understand Scripture as a whole. The Bible itself doesn’t take long to reveal some of these attributes of God. In Genesis 1:1 we see that the Bible declares “In the beginning God” which reveals God’s relation to time itself. “Before the beginning God was” one could say. Scripture does not leave us without a picture of who God is; rather, it makes it quite clear through the whole of revelation. Biblically and historically a few of these are Eternality (Gen 1:1), Omnipresent (Psalm 139:8), Unity/Simplicity or Spirit(Deut 6:4; John 4:24), Omniscient (1 John 3:20), Wisdom (Prov 1:7), Truth (Prov 1:7), Good (Mark 10:18), Love (1 John 4:8), Holy (Isa 6:3; Rev 4:8), Righteous (Jer 23:5-6), Just (Deut 32:40-41), Faithful (Deut 7:9; James 1:18), Jealous (Exo 20:5; Deut 4:24), Wrathful (Jer 10:10; Romans 1:18), Free/Independent (Acts 17:24-25), Omnipotent (Matt 19:26), Immutable (James 1:17), and Perfect (Matt 5:48). [1] Yet in the end Open Theism denies most of these as classically understood, not by good exegesis, but rather because of a presupposed view of libertarian free will of man. In presupposing man having this type of free will, Open Theism must by necessity try to remain consistent by lowering the historical and Biblical view of God to an anthropocentric formulation.  It is interesting to note that the passages of “Divine Repentance” which should be taken anthropomorphically given that the Text directly says that God cannot repent, lie, or regret (Num 23:19; 1 Sam 15:29). [2] In not taking the “Divine Repentance” passages correctly one creates a god of their own imagination that is ends up in a mess of contradiction.

The reason that for many of the historic confessions to start out with the Doctrine of God and Scripture is that all other Doctrine depends necessarily on these two pillars. Without knowing what Scripture is and who God is, one is unable to rightly handle Scripture. When the attributes of God or the Doctrine of Scripture are changed in even the slightest way, every Doctrine of Christianity must be reviewed to see what consequences will be pushed forth in order for such a view of Christianity to try to remain consistent. God, after all, is not a god of confusion (1 Cor 14:33). We have already seen that passages that clearly state God does not regret or change his mind are ignored and are not leaned on to interpret the less clear anthropomorphic passages.

Scripture interpreting Scripture coming to differing conclusions

One question that often gets asked regarding is: “How someone like Greg Boyd and the rest of Historic Christianity can differ so greatly is how someone that uses Scripture to interpret Scripture. This really comes down to a presuppositional [3] issue. This can be seen in how Fundamentalists and even Atheists (fundamental or not) try to interpret Scripture. Many errors through history can be traced back to ignorance of the whole of Scripture or a willful denial of the perspicuity of revelation (either in principle or in practice). However one should note that interpretations of Scripture that disagree cannot both be true. As much as modern, and especially post-modern, ‘Christians’ would like this to be the case it simply cannot be as contradictory claims cannot both be true. In this case we will look at the presuppositional issue in exegesis. In short the text is not indeterminate.

On the Christian view the Biblical and historic view of God is presupposed and the doctrine gathered from Scripture is interpreted through that lens. The same is true for the non-Christian and liberal [4] view of God. The only way to come to a conclusion as to which view of God is consistent with itself and with what Scripture clearly teaches is by way of a comparison of the consequent worldview with itself and with what is revealed in Scripture. There is paradox and mystery in Orthodox Christianity but there is no contradiction. Yet we have already seen in the Open Theism view that there is clear contradiction with what the Bible teaches. Not only this but if the issue is pushed into the rest of Christian doctrine we can see that everything must be changed. Open Theists will claim that God has better forms of inference than man as well as “more knowledge,” this is what allows God to make predictions about the future a.k.a. Prophecy. Yet this is not what God says about himself. Isaiah 41:18-24 clearly shows that God decrees what will happen and that he does it. This is even seen all the way through to salvation (John 6:40). God is not seen as inferring what “might” happen; rather God is seen as the one guaranteeing something will happen. Of course Open Theism proponents try to modify their view to allow for this but that is just an admission that the logical conclusion of Open Theism is untenable. Prophecy, Salvation, Atonement, Imputation, and Justification and other doctrines must all be modified in light of an open view of God.

The atonement will be our final look at how an open view of God necessarily requires modification of fundamental doctrines. In the Orthodox view the atonement is that sacrifice which Christ makes on behalf of all the elect so that God’s wrath is satisfied (john 3:36). In the Open Theism view of God, God only knows those who believe in Him on the day that Jesus is crucified and can only make predictions about the future. It seems that the security of the Open Theism proponent relies on God to have made the correct prediction in who to apply the atonement to and that God won’t regret it later and change his mind. Of course, many Open Theism proponents push towards a Universalist view of salvation because the consistent application of John 3:36 makes for a foundation made of sand in Open Theism. In the Orthodox position, God has decreed who will be saved and He knows his elect just as He knew and set Jeremiah apart since before Jeremiah was in the womb (Jer 1:5). In the Orthodox view, the atonement makes sense. In the Open Theism view, the atonement is turned on its head.

In conclusion, I believe it is clear that Open Theism is not Biblical and is most definitely not consistent within its own view. It is therefore to be rejected right alongside Modalism and Docetism.

Further study

These books will help one understand the Biblical and Historical doctrines of Christianity.


[1] Systematic Theology, Wayne Grudem, Zondervan Chapters 11-13 (This is not an exhaustive list.)

[2] God’s Lesser Glory: The Diminished God of Open Theism, Bruce Ware, Crossway, 86

[3] Everyone Has Presuppositions, Chris Bolt, http://www.choosinghats.com/2011/01/an-informal-introduction-to-covenantal-apologetics-part-2-%E2%80%93-everyone-has-presuppositions/

[4] By liberal I mean Liberal Christianity. See “Christianity and Liberalism” by J. Gresham Machen.

Van Til taught that nonbelievers cannot know anything

A common objection or typical misrepresentation of what Van Til taught in respect to presuppositional apologetics is that nonbelievers cannot or do not know anything. This usually stems from a misunderstanding of how the Christian view of epistemology works in practice and in principle regarding the nonbeliever as espoused by people who adhere to presuppositionalism. But first, let’s let Dr. Van Til to speak for himself on this point as this objection will often be raised in the form “I heard Van Til wrote that nonbelievers don’t know anything.”

Still further, it is when we presuppose with Calvin that all men inherently know the truth, because they and the universe about them are made by God, and then we assert with Calvin that all men are spiritually at enmity against God so that they are anxious always and everywhere to suppress the truth, that we can also speak with Calvin of God’s common grace by which men are able to cooperate with believers in building the structures of science. As far as natural ability is concerned the lost can and do know the truth and could contribute to the structure of science…[1]

It is thus in the mixed situation that results because of the factors mentioned, (1) that every man knows God naturally, (2) that every sinner is in principle anxiously striving to efface that knowledge of God, and (3) that every sinner is in this world still the object of the striving of the Spirit calling him back to God, that cooperation between believers and unbelievers is possible. Men on both sides can, by virtue of the gifts of God that they enjoy, contribute to science. [2]

It is quite clear that Van Til taught that through God’s common grace (John 1:9, Matt 5:45) to all mankind, and their creatureliness of being made in the image of God (Gen 1:27, Rom 1:19-22), that nonbelievers are able to know things in practice even though their principles do not give them the necessary preconditions for such knowledge to be obtained. Nonbelievers are able to know things, but only by their inconsistency in what they believe and only by the grace of the God they deny.

This is a good example of how Van Til was applying these and other doctrines of historic Christianity at the level of apologetics and doing his best to be consistent in all areas of thinking and application in order to have a Biblical apologetic.

Others  have addressed this as well, namely Dr. James Anderson and Chris Bolt with quotes of Van Til in his various works.


[1] The Defense of the Faith Fourth Edition Dr. Cornelius Van Til P&R Publishing 193

[2] Ibid. 194