A Righteous King with a Father Heart

Exploring the nature of someone as big as God, takes a careful approach. It’s a bit like walking a tightrope – making a statement that is true but not balanced, can create the wrong concept and knock us off the rope to one side or the other. Christianity claims that God is a righteous king (meaning one that is honourable, deserving, and without fault), while at the same time, someone with the heart of a father – in fact, these aspects are so key that one cannot properly comprehend God unless both are understood. So how do these two unique attributes work together to describe a single being? In this article, I will explain these concepts, using each to refine the other, to help us arrive at a cohesive and accurate image of God.

Atheism, Amoralism, and Arationalism

This is a recommendation to go read an article by Dr. James Anderson, in which he helpfully explains the related nature of moral norms and epistemic norms – and how rejecting the existence of moral norms (as hard-atheism does) seems to requires the rejection of epistemic norms as well.

It’s worth the read.  Go check it out.

Moral norms and epistemic norms, while distinguishable, move in similar orbits. […] There are parallels between the two kinds of norms, even if one kind cannot be reduced to the other. [Atheism’s denial] of moral norms can be extrapolated into grounds for denying the reality of epistemic norms. If you think that talk about ‘morality’ is really just “a matter of subjective value or desire,” it’s a natural next step to think that talk about ‘rationality’ is “in the end … a matter of subjective value or desire as well.” On the face of it, it’s hard to see why, given atheism, there would be objective epistemic norms but no objective moral norms. Why would it make sense to talk about right thinking but not right acting? Why would there be objective standards that govern our cognitive faculties but no objective standards that govern our other faculties? For the atheist it’s really only a small step from amoralism to arationalism.

via Atheism, Amoralism, and Arationalism — Analogical Thoughts

Atheism, Abortion, Guilt, and Forgiveness

This is an article that deals with the moral status of abortion. It attempts to show that any worldview that claims (1) science as its ultimate arbiter of truth, and (2) that all human lives are of equal value, must find abortion to be morally impermissible. This is the position that atheism would otherwise find itself in, inasmuch as it strongly agrees with (1) and generally agrees with (2).  And, as expected, some atheists do argue that abortion is morally impermissible.

But this is not the position that all forms of atheism take.  Some forms of atheism, against the conclusion dictated by their own principles, hold to the moral permissibility of abortion.  But how? Ostensibly, any worldview that claims both (1) and (2) cannot hold abortion to be morally permissible without being in contradiction.  And yet, some atheists, apparently, prefer the contradiction.  Why is that?

Though this article deals with abortion, this article is not about abortion per se. Abortion, however, serves to illustrate the lengths to which some forms of Atheism will go to avoid dealing with one of its intractable problems: The problem of guilt.

Is Reality Subjective or Objective? Pick Your Poison!

Case Study #1: Reality is Objective

January 8th, 2016 at 11:20 pm, Edward Archer, a self-professed Muslim, attempted to kill Jesse Hartnett, a police officer with the Philadelphia Police Department, as he sat in his police cruiser.  Archer fired 13 rounds, striking Hartnett three times.  Hartnett, though wounded, quickly called for backup and returned fire.  Archer was wounded, and was quickly captured by the convergence of police, his pistol still in his possession.  During police questioning, he gave a written confession of the attempted killing.

“I follow Allah. I pledge my allegiance to the Islamic State and that’s why I did what I did,”

Trinity vs. Tawhid – Part 1 – Which God Can Speak to His Creation?

This is the first of a five part series investigating the differences between God as described in the Quran and the in Bible, and the implications thereof.

Which God Can Speak to His Creation?

The nature and character of God as described in the Quran is very different from that as described in the Bible.  The Islamic concept of God is that of Tawhid, in which God is ultimate unity, and only unity.  The Christian concept of God is that of Trinity, in which God is both ultimate unity and ultimate plurality – a God one in essence and three in person.  These two concepts of God cannot both be true, just as the respective Scriptures in which these two concepts are expounded cannot both be true.  Which God, if either, has actually spoken to His creation?

Or perhaps, we should first ask the logically prior question – which God, if either, has the ability to speak to His creation?  Which God can communicate with mankind?  This is the question that this first part in this series seeks to address.  In coming to answer this question, we find that the Islamic position has a fatal flaw that renders Allah mute, while there is a fundamental strength in the Christian position through which the Triune God can speak into the world.

Podcasts Worth Listening To

I love to listen to podcasts. I have a subscription list of around 40 different podcasts, and I track around 40 more for episodes of interest. My work provides me abundant opportunity to listen to podcasts all day long, and they make the work day that much better. Whatever your interests are, you can find a good podcast.

Nobody is ever argued into the Kingdom

In Apologetic circles we regularly hear the claim that “Nobody is ever argued into the Kingdom.” It never seems to help change people’s minds by pointing out that many Christians do, in fact, specifically claim that the evidence persuaded them that there was something to this Christianity thing that deserved consideration. Was the intellectual aspect the whole story? Usually not, but it is often the difference between being willing to consider the claims of Christ and not being willing to consider them. It is a necessary, but not sufficient, factor.