The Accidental Poet General

“We Have Lost the Vertical.”

“When you think of it, really there are four fundamental questions of life. You’ve asked them, I’ve asked them, every thinking person asks them. They boil down to this: origin, meaning, morality and destiny. ‘How did I come into being? What brings life meaning? How do I know right from wrong? Where am I headed after I die?'”—Ravi Zacharias.

Written by Steven Barto, B.S., Psy.

I AGREE WITH RAVI ZACHARIAS: There has been a drastic impact from man’s decision to look within for meaning, purpose, and morality. We have lost our vertical orientation toward God. The battle between theism and atheism is the oldest philosophical  debate known to man. The greatest battles over the course of history have been over control of the heart of mankind, which is the basic currency of politics and culture. Zacharias believes, “Right from the start the question was not the origin of species but the autonomy of the species” (1). We say No one is going to tell me what to believe! Our inner turmoil is rooted in the fact that we are a worshiping people, with an innate desire, an instinct and impulse hardwired into us, to seek and understand God. Yet we debate whether the concepts of origin, purpose, morality, and destiny should rest with us (relative to culture, history, circumstance) or with God based upon ontological truth.

“What has happened? The answer is clear. The discussion in the public square is now reduced to right or left, forgetting there is an up and a down.”—Ravi Zacharias

The remarkable harmony Adam and Eve enjoyed with God and the whole of creation, the peaceful dominion they were given over it, was broken the moment they decided to look within for meaning and purpose; for the definition of right and wrong. Chandler writes, “While the earth was once wonderfully subdued, it now yields grudgingly. Where it was once only fruitful and abundant, it now offers the challenge of thorns and thistles” (2). God’s very first commandment issued in the Garden—Do not eat of the tree of the knowledge of good and evil—does not mean God wants to subdue us and is unwilling to share His “knowledge” with us. To the contrary, He is aware of the insurmountable task of systematically evaluating right and wrong, good and evil, true and false, from a human perspective. We lack the ability to perceive and handle the thousands of nuances involved in determining ethics, justice, judgment, and equality. It’s so easy to become embroiled in arguments relative to these issues. Some of the most infamous broken relationships in history have been over arguments gone wrong.

Most biblical scholars  agree that God gave us free will. What they cannot agree on is how to best define the concept of free will—exactly how it operates in our lives. Sadly, our desire to know and control things cost us dearly. Adam and Eve enjoyed a glorious relationship with God: walking with Him in the cool of the day. God provided our First Parents with the freedom to choose. I believe He wants us to choose Him rather than be forced to believe and obey. Accordingly, God said to Adam, “You may freely eat of every tree of the garden; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die” (Gen. 2:16-17, NRSV) (emphasis mine).

Essentially, our First Parents staged a mutiny. A tug-of-war began between man and God at the very beginning. Chandler believes this cosmic argument with God has left a “shalom-shaped hole in our hearts, and no matter how much we throw in there, and no matter how long we try filling it, nothing will satisfy but shalom itself” (3). Zacharias believes the moment Adam and Eve chose to look within for purpose, meaning, and knowledge, mankind headed down the slippery slope of secularism, humanism, and moral relativism. Secular and humanistic worldviews say, “We don’t need God!” Moral relativism says, “That might be true for you, but it’s not true for me!” 

“Faith gives the understanding access to these things, unbelief closes the door upon them… A right faith is the beginning of a good life, and to this also eternal life is due. Now it is faith to believe that which you do not yet see; and the reward of this faith is to see that which you believe.”—Augustine of Hippo

The Enlightenment

Skepticism and doubt reign supreme in Western civilization today. When the Enlightenment emerged in Europe in the late seventeenth and eighteenth centuries, emphasis was put on reason and individualism rather than doctrine and tradition. Leaders during this era ( Descartes, Locke, Kant, Goethe, Voltaire, Rousseau) taught that reason was the power by which humans can understand the universe and improve their own condition. Enlightenment involved the use and celebration of reason, the power by which mankind attempts to understand the universe and improve the condition of man here on earth. Immanuel Kant sought truth through “pure reason.”

Enlightenment stressed both reason and independence, and elicited a pronounced distrust of authority. For the Enlightenment thinkers, the most important human attribute was rationality. This sounds like a fairly innocuous term: the quality of being based on or in accordance with reason or logic. The difference between man’s logic and God’s is this: Christian rationalism attempts to strengthen not only the physical body, but the spirit as well; enlightening human beings by means of the spirituality it defends. It focuses on spiritual evolution, without prejudices or dogmas. Specifically, the Christian rationalist believes Scripture is the foundation upon which all good reasoning is built. It is the only reliable foundation for all logic and good judgment; the only trustworthy basis for the beginning of thoughts, ideas, actions and practices. The Word of God is intended to be the mind’s bedrock, its compass. This is an a priori argument: relating to or denoting reasoning or knowledge which proceeds from theoretical deduction rather than from observation or experience. This is akin to saying we cannot trust what we see.

Brad Inwood said, “The Enlightenment devalues prejudices and customs, which owe their development to historical peculiarities rather than to the exercise of reason. What matters to the Enlightenment is not whether one is French or German, but that one is an individual man, united in brotherhood with all other men by the rationality one shares with them” (4). We can see in this statement that the authority of the church and of Scripture began to be questioned. A period of objective inquiry concerning the world and mankind ensued as a result of this philosophy. Of course, reading between the lines reveals an attitude that subjective inquiry (no matter the subject matter it pursues) is “illogical.” Inwood added, “Beliefs are to be accepted only on the basis of reason, not on the authority of priests, sacred texts, or tradition.” Alas, this was the Age of Reason.

To its credit, Enlightenment believes in some immutable Truth waiting to be discovered by experience, unbiased reason, or the methods of science. The downside of this worldview is its tendency to define such ontological truth through human reason, or on empirical evidence alone. Ontology is the philosophical study of the nature of being, becoming, existence, or reality. It is part of the major branch of philosophy known as metaphysics. Skeptics of this school of thought believe that “truth” is always relative to cultural, group, or personal perspectives. This is essentially known as moral relativism. Further to this is the concept that we interpret our experienced reality through a pair of conceptual glasses—situation, personal goals, past experiences, values, the body of knowledge we possess, the nature of language, the zeitgeist, and so forth.

Theological determinism is a form of predestination which states that all events that happen are preordained or predestined to happen, typically by a divine will. Some call this “destiny.” Friedrich Nietzsche was against determinism. He said, “Every man is a unique miracle; we are responsible to ourselves for our own existence. Freedom makes us responsible for our characters just as artists are responsible for their creations.” Nietzsche and other Enlightenment thinkers believed if man lives according to the morals or the will of a divine being, then he is a slave. They believed everyone who wishes to be free must become free through his or her own endeavor. In other words, freedom does not fall into anyone’s lap as a miraculous gift.

The Most Important Question

Rationalism, empiricism, agnosticism, idealism, positivism, existentialism, and phenomenology are all part of the discipline of epistemology: the study of how we know. It is certainly helpful to ask “how,” but it is the why that contains the basis for existence. Why are we here in the first place? While science is equipped to answer the how of life, it is not qualified to answer the why. Zacharias believes the points of tension within secular worldviews are not merely peripheral. They are systemic; they are foundational. For example, for the atheist, sorrow is central and joy peripheral, while for the follower of Jesus, joy is central and sorrow peripheral. There is an intellectual side to life, but there is also a side where deep needs are experienced. Sorrow often occurs when we fail to understand why things are happening to us.

More consequences for life and action follow from the affirmation or denial of God than from any other basic question.—Mortimer Adler

I am most impressed by how succinctly Ravi Zacharias expresses the four fundamental questions of life: Where did I come from? Why am I here? How should I live? Where am I going? These questions fall into four basic categories: origin, meaning, morality, destiny. Regardless of our worldview, each of us longs to answer these fundamental queries. Moreover, how we answer them has a direct impact on our actions! For instance, relativism says, “That might be true for you, but not for me.” Whatever is of significance is reduced to value according to the preferences and biases of this or that person, culture, or point in history. This is actually an offshoot of naturalism. If nature is all there is, then there can be no transcendent or absolute source of moral truth, and we are left to construct our own morality. By definition, morality would be contingent upon the person, situation, or moment in time. Obviously, this makes for a rather murky and ambiguous existence!

According to Thomas Hobbes’s concept of empiricism, “mind” is nothing more than the sum total of a person’s thinking activities. Chemical signals received in the dendrites from the axons that contact them are transformed into electrical signals, which add to or subtract from electrical signals from all the other synapses, thus making a decision about whether to pass on the signal elsewhere. Electrical potentials then travel down axons to synapses on the dendrites of the next neuron and the process repeats. Based on this basic neuroscience, Hobbes denied the existence of a “non-material” mind. Accordingly, he concluded there are no objective moral properties or concepts. Instead, there is only what seems good and pleasing for the individual.

Thinking “Christianly”

Nancy Pearcey introduces the concept of thinking Christianly in her book Total Truth. She addresses this idea under the heading “Divided Minds,” indicating that many Christians today are dual-minded, caught up in the fact/value, public/private dichotomy, restricting their faith to the so-called “religious sphere” while adopting whatever secular views they’re exposed to in their daily lives. Harry Blamires, in his seminal book The Christian Mind, makes a very troubling and profound statement: 

There is no longer a Christian mind!

What does that mean? Blamires believes Christians often lack a proper biblical worldview. Certainly, as spiritual beings most Christians continue to follow a biblical ethic of prayer and worship, studying Scripture, and sharing the gospel with others. But as a thinking being, the modern Christian has fallen prey to secularism. I realize that sounds strange, but it is no less true. Unfortunately, many believers tend to hold a secular point of view in everyday matters. They get sucked into conversations laden with secular or scientific principals and participate mentally as if they are not Christians, espousing concepts and categories typically held by non-believers. Ravi Zacharias says, “Christianity is a belief grounded in freedom. It is also, and here is where it contrasts most sharply with humanism, a belief in an absolute” (3). Secularism and humanism are tied to a relativist viewpoint regarding truth and morality—all value is reduced to value according to the preferences, biases, and circumstances of a particular person, culture, or age.

According to Pearcey, “Thinking Christianly means understanding that Christianity gives the truth about the whole of reality; a perspective for interpreting every subject matter.” Augustine of Hippo said, “Moral character is assessed not by what a man knows but by what he loves.” This puts a new perspective on these words spoken by Jesus: “If you love me, you will keep my commandments” (John 14:15, NRSV). Paul said, “It is the Spirit himself bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him” (Rom. 8:16-17). Christians like to focus on the latter part of verse 17—the promise of glory. Spiritual growth demands that we do not jump ahead. Growth requires baby steps; increments of progress. Just like academic programs in college, there are prerequisites for each level.

Our sanctification as Christians begins by suffering and dying with Christ. Paul said, “I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” (Gal. 2:20). There is a specific order to our sanctification: we must first die to this world in order to live with Christ in His resurrection. It is only through dying to self that we can live through Christ. This is how we are able to live our theology and not just learn it. Martin Luther said, “It is through living, indeed through dying, and being damned, that one becomes a theologian, not through understanding, reading, or speculation.” Pearcey believes it is nearly impossible for non-believers to  accept Christianity solely in the abstract. As believers, we know what the gospel looks like when lived out in practice. Hart says theology, far from being esoteric and inaccessible, must be rooted in basic elements of human existence (4).

True theology must be a lived theology or it is merely a collection of information. Close study of the Pauline epistles reveals a subtle movement from the indicative to the imperative; from theological theories to practical applications. This is at the core of Paul’s remark, “For me to live is Christ and to die is gain” (Phil. 1:21). It is only through Scripture that we learn how sin corrupts our very interpretation of reality. John Henry Newman draws a very smart conclusion in this regard: “Christianity is dogmatical, devotional, practical all at once; it is esoteric and exoteric; it is indulgent and strict; it is light and dark; it is love, and it is fear.” Kevin Vanhoozer believes as Christians we must learn doctrine in order to participate more deeply, passionately, and truthfully in the drama of redemption. Intellectual apprehension alone, without the appropriation of heart and hand, leads only to hypocrisy.

Concluding Remarks

I think one of the most profound statements contained in Scripture is “Pride goes before destruction, and a haughty spirit before a fall” (Prov. 16:18). Eugene Peterson puts it this way: “First pride, then the crash—the bigger the ego, the harder the fall” (MSG). There are fewer powerful hindrances to spiritual growth than pride and self-sufficiency. The hardest lesson I learned during four decades of active addiction was thinking I was unique; smarter than the average bear. Every time I tried to manage my addiction, it kicked me to the gutter. Not only did I end up getting drunk or high, I betrayed the very tenet of Christianity: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength… [and] you shall love your neighbor as yourself. There is no other commandment greater than these” (Mark 12:30-31, NRSV).

It is pride that led to disobedience in the Garden. Adam and Eve decided to look to themselves for meaning, purpose, and morality rather than to God. This is when man lost his vertical orientation and chose to define good and evil from a secular or humanist perspective. The result has been constant posturing and arguing over ethics, justice, judgment, and equality. To the secularist, morality is contingent upon circumstance. However, Scripture is the only reliable foundation upon which all good reasoning is built. It is the basis for logic and good judgment; the only trustworthy basis for the beginning of thoughts, ideas, actions and practices. Scripture is intended to be the bedrock of existence; mankind’s compass. Christianity provides the truth about the whole of reality; a perspective for interpreting every subject and every situation. We can only become grounded in truth by thinking with the mind of Christ. This is what Nancy Pearcey means by thinking Christianly.

Footnotes

(1) Ravi Zacharias, Jesus Among Secular Gods (New York, NY: Hachette Book Group, 2017), 15.

(2) Matt Chandler, The Explicit Gospel (Wheaton, IL: Crossway, 2012), 112.

(3) Zacharias, 162.

(4) Trevor Hart, Faith Thinking: The Dynamics of Christian Theology (Eugene, OR: Wipf & Stock Publishers, 1995), 79.

 

 

The Accidental Poet Theology

Let’s Go to Theology Class: Calvin vs. Arminius

The following is a summary of my most recent class in pursuit of my Master’s in Theology at Colorado Christian University. 

Written by Steven Barto, B.S. Psy.

For the purposes of this exercise, and not necessarily as a reflection of what you really believe, assume the stance of either an Arminian or a Calvinist. From the point of view of your chosen perspective, present and develop two ideas: (1) the one which is most convincing to you about the Calvinist or Arminian perspective and (2) the one with which you struggle the most regarding that perspective.

Concerning the differences between Calvinism and Arminianism, we must remember these schools of thought address two distinct issues: (1) free will and ability to choose one’s actions; and (2) election, or God’s choice, as to whom He saves. Calvinism and Arminianism both support the idea of the total depravity of man, to include an inability to choose how to behave. We cannot be saved by the Law. Rather, the Law merely informs us of our inability to “behave” ourselves into righteousness. Arminianism supports universal redemption (general atonement) and conditional election, whereas Calvinism believes in limited (definite) atonement and unconditional election. Calvin is best noted, of course, for adherence to “predestination.” After the Fall, man stood condemned before God. God chose and called “some” who would be saved.

Arminians believe God’s election depends on man’s free will because it is based on His foreknowledge. God does, in fact, see all time at the same time as noted by Grudem. [1] The apostle Peter said we are “chosen and destined by God the Father and sanctified by the Spirit for obedience to Jesus Christ and for sprinkling with his blood” (1 Pet. 1:2, RSV). Paul wrote, “For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the first-born among many brethren” (Rom. 8:29). Arminians are clear that individuals must accept God’s calling to be saved. It is not a matter of being predestined or chosen “ahead of time.” It is interesting to note, however, that this doctrine (universal salvation) is not necessarily supported by Scripture. Since Jesus died for all, Arminians argue that all will be saved. First Corinthians 6:9-11 says the unrighteous will not inherit the kingdom of God; further, only those who are washed (sanctified, justified) by the blood of Jesus will be saved.

Taking the position of Calvinism, I would have to believe the “call” of God on our lives is resistible—we can reject Jesus or accept Him. However, once we accept Jesus as Messiah and Lord, the internal leading of the Holy Spirit is all-powerful, achieving God’s purpose in our lives and giving us a measure of grace to be able to choose. We can stand on the belief that God works out everything for good for those who love Him and are called according to His purpose (Rom. 8:28). We’re made “spiritually alive” with a new ability to see God’s plan for our redemption and the place of Jesus in that plan. This call is so wonderful and appealing that it becomes impossible to say no to God. This is not a violation of our free will because we didn’t really have it in the first place; our will was corrupted by original sin. Martin Luther believed even the most excellent of men—endowed with the Law, righteousness, wisdom, and all virtues—is nonetheless ungodly and unrighteous. Due to the innate nature of sin, man cannot consistently choose to act righteously, if at all. [2]

Paul gave the example that many Jews were without faith who were most wise, most religious, and most upright. He said they had a “zeal” for God yet were transgressors of the Law. He wrote in Romans 3:9-10 that the Jew was no better than the Gentile; both are under the power of sin. No one is righteous on their own. This fits well with Paul’s remark that we do not wrestle with flesh and blood, but with powers and principalities; rulers of the darkness of this world (Eph. 6:12). Because we all are Adam, we need salvation. Adam’s offense comes to us not by imitation, nor necessarily by anything we do (although we do sin, sometimes habitually); rather, we receive our sin nature by birth. Luther believed original sin “does not allow ‘free-will’ any power at all except to sin and incur condemnation.” [3] Therefore, he rejected the notion of free will. He believed this conclusion is well supported by Scripture, especially in the writings of John and Paul.

Grudem quotes Peter, who called Jesus, “a stone that will make men stumble, a rock that will make them fall; for they stumble because they disobey the word, as they were destined to do” (1 Pet. 2:8, emphasis added). Peter says in verse 10, “Once you were no people but now you are God’s people; once you had not received mercy but now you have received mercy.” Grudem says in a footnote related to verse 8, “The ‘destining’ in this verse is best taken to refer to both the stumbling and the disobedience. It is incorrect to say that God only destined the fact that those who disobey would stumble.” [4] Grudem notes that Calvin gives some room for man’s “free” acts and choices. Calvin admitted, however, that this statement is a bit confusing, causing him to avoid using it. Instead, man has “this sort of free decision, not because he has free choice equally of good and evil, but because he acts wickedly by will, not by compulsion.” [5]

For me, this idea of “will” can mean only one thing: man acts wickedly by deciding to reject the Light of Christ and remain in darkness. He is compelled by his sin nature to act the only way he can—in an ungodly and unrighteous manner. Admittedly, some men choose to act justly or “God-like” at times, but no man is capable of decidedly obeying the Law and acting righteously in a consistent manner. He is not compelled or tempted to do so by God. James said, “When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does he tempt anyone; but each person is tempted when they are dragged away by their own evil desire and enticed” (James 1:13-14, NIV, emphasis added).

Grudem notes that God has made us responsible for our actions, reminding us that our actions have real and eternal consequences. He notes that Adam blamed Eve for his own disobedience, saying, “The woman whom thou gavest to be with me, she gave me fruit of the tree, and I ate” (Gen. 3:12). Scripture, as Grudem notes, never blames God for sin. Regardless, He accomplishes all things (no matter their impetus) according to the counsel of His will (Eph. 1:11). In the case of Job, God pulled back and allowed Satan to attack Job in any manner He chose (including wiping out his livestock, killing his wife and children), but He would not allow the devil to kill Job. This type of issue gives me pause. It is easy, at least in my human intellectual capacity, to think God willed (therefore, caused) evil on Job’s animals and his family. Innocent people died for God’s point to be made. However, when I consider the horror and evil inflicted upon Jesus during the last twelve hours of His life (what we consider the “passion”), and when I play it out to the end, seeing that mankind could only be redeemed through the shedding of the blood of Jesus, I have an easier time understanding what is meant by God using whatever happens to accomplish His will.

Grudem says, “In response to the claim that choices ordained by God cannot be real choices, it must be said that this is simply an assumption based once again on human experience and intuition, not on specific texts of Scripture.” [6] Note that Grudem uses the term “ordained by God,” and does not say God performed the evil act itself. This speaks of the means through which He achieves His intended result. We are fearfully and wonderfully made (Psalm 139:14). We’re made in such a way, however, that God ordains all we do. The Calvinist would endorse the theory that God does not sin but brings about His will through secondary causes, including the immorality of others. We should accept that whatever God ordains is within His purview and His authority.

Calvin distinguishes between “necessity” and “compulsion.” He notes that unbelievers necessarily sin. Scripture supports this, as does Martin Luther. There is, however, no “Godly compulsion” to sin. There is simply God’s ability to use whatever happens to further His will and promote His glory. What I find most difficult to grasp regarding Calvinism is the idea that God “predetermined” who will be saved and who will not. Perhaps this is a gross misinterpretation of “predeterminism.” The concept that, before the foundation of the world, God predestined a plan of redemption is about the plan and not a prior decision who He will accept and who He will reject. In addition, because God sees the past, the present, and the future all at once, He already knows who will be saved. The responsibility still remains with each individual to either accept or reject the sacrificial death of Jesus as the Lamb who takes away the sin of the world.

Bibliography

Grudem, Wayne, Systematic Theology. (Grand Rapids, MI: Zondervan), 1994.

Luther, Martin, The Bondage of the Will, trans. By James I. Packer(Old Tappan, NJ:       Fleming H. Revell Co.), 1957.

 

[1] Wayne Grudem, Systematic Theology. (Grand Rapids: Zondervan, 1994), p. 168.

[2] Martin Luther, The Bondage of the Will. (Old Tappan: Fleming H. Revell, 1957), p. 275.

[3] Ibid, p. 298.

[4] Grudem, p. 327.

[5] P. 330.

[6] P. 343.

The Accidental Poet General

An Argument for the Existence of God

Routinely, three tests for truth are applied regarding the existence of God: (1) logical consistency, (2) empirical adequacy, and (3) experiential relevance. When submitted to these tests, the Christian message meets the demand for truth. Belief in a world birthed by accident, a life that has no purpose, morality without a point of reference except for those absolutes that have been smuggled in – well hidden behind the mask of relativism – and death that ends in oblivion makes me prefer the possibility of this oblivion to the sheer weight of the emptiness of a God-less world.

Judging that life is or is not worth living amounts to answering the fundamental question of philosophy. As we know, everyone has a worldview. A worldview basically offers answers to four necessary questions – questions that relate to origin, meaning, morality, and hope that assures a destiny.

Origin

Big Bang cosmology, along with Einstein’s theory of general relativity, implies that there is indeed an In the Beginning. All the data indicates a universe that is exploding outward from a point of infinite density. Of course, singularity is not really a point; it is the whole of three-dimensional space compressed to zero size. It is the point at which space ceases to exist. What’s important to note is at the point of the universe’s origin, there is something rather than nothing – a mystery that leaves science totally silent.

Nothing Cannot Produce Something

The very starting point for an atheistic universe is based on something that cannot explain its own existence. The scientific laws by which atheists want all certainty established do not even exist as a category at the beginning of the universe because, according to those laws of science by which atheists want to measure all things, matter cannot simply “pop into existence” on its own. In fact, the very mathematics and physics by which atheists define or explain the universe did not exist at the time the universe came together.

The Odds of Random Life

Donald Page of Princeton’s Institute for Advanced Science has calculated the odds against our universe randomly taking a form suitable for life as one out of 10,000,000,000¹²³ – a number that exceeds all imagination. Astronomers Fred Hoyle and N.C. Wickramasinghe found that the odds of the random formation of a single enzyme from amino acids anywhere on our planet’s surface are 1 in 10 to the 20th power. The trouble is that there are about two thousand enzymes and the chance of obtaining them all in a random trial is only 1 part in 10 to the 40,000th power, an outrageously small probability that could not be faced even if the whole universe consisted of organic soup. Moreover, nothing has been said about DNA and where it came from, or of the transcription of DNA to RNA, which scientists admit cannot even be numerically computed.

If you know enough about a subject, you can confuse anybody by a selective use of the facts. The inescapable fact for the atheist is that life is the random product of time plus matter plus chance. An unfathomable proposition.

MEANING

If life is random, then the inescapable consequence, first and foremost, is that there can be no ultimate meaning and purpose to existence. This consequence is the existential Achilles’ heel of atheistic belief. As individuals and collectively as cultures, we humans long for meaning. But if life is random, we have climbed the evolutionary ladder only to find nothing at the top. Meaninglessness does not come from being weary of pain, but from being weary of pleasure. Pleasure, not pain, is the death knell of meaning.  We have all come to know that our problem is not that pain has produced emptiness in our lives; the real problem is that even pleasure ultimately leaves us empty and unfulfilled. When the pleasure button is pushed incessantly – especially in the case of a drug addict or sex addict – we are left feeling bewilderingly empty and betrayed.

The greatest disappointment (and resulting pain) you can feel is when you have just experienced that which you thought would bring you the ultimate pleasure – and it has let you down. Pleasure without boundaries produces a life without purpose. That is real pain. No death, no tragedy, no atrocity – nothing really matters. Life is sheer hollowness, with no purpose.

Voltaire and the Fallacies of Religion

Philosophers such as Voltaire, who theorized on the fallacies of religion, had no better answer to give to the masses they had rescued from what they considered religious “tyranny.” Here is what Voltaire wrote:

I am a puny part of the great whole,
Yes; but all animals condemned to live,
All sentient things, born by the same stern law,
Suffer like me, and like me also die.
The vulture fastens on his timid prey,
And stabs with bloody beak the quivering limbs:
All’s well, it seems, for it. But in a while
An eagle is transfixed by shaft of man;
The man, prone in the dust of battlefield,
Mingling his blood with dying fellow-men,
Becomes in turn the food of ravenous birds.

Thus the whole world in every member groans;
All born for torment and for mutual death.
And o’er this ghastly chaos you would say
The ills of each make up the good of all!
What blessedness! And as, with quaking voice,
Mortal and pitiful, ye cry, “All’s well,”
The universe belies you, and your heart
Refutes a hundred times your mind’s conceit…
What is the verdict of the vastest mind?
Silence: the book of fate is closed to us.
Man is a stranger to his own research;
He knows not whence he comes, nor whither goes.
Tormented atoms in a bed of mud,
Devoured by death, a mockery of fate.

Contemporary atheists such as Richard Dawkins and Sam Harris are so blind to the conceit of their own minds that they try to present this view of life as some sort of triumphal liberation. Sartre, as atheistic intellectual elites know but are embarrassed to acknowledge, denounced atheism on his deathbed as philosophically unlivable. Sartre said, “I do not feel that I am the product of chance, a speck of dust in the universe, but someone who was expected, prepared, prefigured. In short, a being whom only a Creator could put here; and this idea of a creating hand refers to God.” And he used to be an atheist.

MORALITY

Not only does atheism’s worldview lead to the death of meaning, it also leads to the death of moral reasoning. Rather than a philosophy or a worldview, atheist Sam Harris says atheism is simply a refusal to deny what a person should see as obvious – that there is no God. Therefore, Harris believes atheism shouldn’t exist, saying “just as no one needs to identify himself as a ‘non-astrologer’ or a ‘non-alchemist.'” Examples of what Harris sees as God’s failure to protect humanity are to be seen everywhere, he says, such as the massive destruction in the city of New Orleans brought about by a hurricane in 2005. What was God doing while Katrina laid waste to New Orleans, he asks? Didn’t he hear the prayers of those who “fled the rising waters for the safety of their attics, only to be slowly drowned there?” These people, Harris insists, “died talking to an imaginary friend.”

Does the Reality of Evil Mean There is no God?

How conveniently the atheist plays word games. When it is Stalin or Pol Pot who slaughters thousands, it is because they are deranged or irrational ideologues; their atheism has nothing to do with their actions. But when a Holocaust is engendered by an ideologue, it is the culmination of four hundred years of Christian intolerance for the Jew. Atheists can’t have it both ways. If the murder of innocents is wrong, it is wrong not because science tells us it is wrong, but because every life has intrinsic worth – a postulate that atheism simply cannot deduce. There is no way for an atheist to argue for moral preferences except by this own subjective means. It is not okay to make absolute statements based on one’s personal feelings.

The antagonism of atheists toward God ends up proving that they intuitively find some things reprehensible. But they cannot explain this innate sense of right and wrong – the reality of God’s Law written on their hearts – because there is no logical explanation for how that intuition toward morality could develop from sheer matter and chemistry. When you assert that there is such a thing as evil, you must assume there is such a thing as good. When you say there is such a thing as good, you must assume there is a moral law by which to distinguish between good and evil. There must be some standard by which to determine what is good and what is evil. When you assume a moral law, you must posit a moral lawgiver – the source of the moral law. But this moral lawgiver is precisely who atheists are trying to disprove.

Can Morality Exist Apart from a Moral Lawgiver?

Why is a moral lawgiver necessary in order to recognize good and evil? For the simple reason that a moral affirmation cannot remain an abstraction. The person who moralizes assumes intrinsic worth in himself or herself, and transfers intrinsic worth to the life of another; thus he or she considers that life worthy of protection. Transcending value, by definition, must come from a person of transcending worth. But in a world in which matter alone exists there can be no intrinsic worth. Look at it this way: objective moral values exist only if God exists; objective moral values do exist; therefore God exists. Atheists, of course, will not admit that moral values are most unlikely to have arisen in the ordinary course of events, without an all-powerful God to create them.

But What About Reason? Can’t It Provide a Moral Framework?

Sam Harris, Richard Dawkins, and other leading atheists opt for reason as the source for their unbelief while maintaining belief in a moral code. Reason, however, cannot decide for us what is good and what is evil. Pure practical reason, even with a good knowledge of the facts, will not take us to morality. Harris claims that God breaks His own laws and is therefore evil or contradictory. This is to assume that God kills innocent people. When atheists do this, they are actually borrowing from the biblical revelation of justice and retribution while ignoring the big story into which it fits and by which it gains its purpose. In other words, they are taking God out of context.

We Can’t Have Free Will Without Suffering

Any discussion about why things are the way they are must include human autonomy (free will) versus God’s story of why we are the way we are. Though the sacred is offered to us, our will is arrogant and refuses to submit to God’s authority. No one of us is any different from or better than any other. This is true no matter their sin. Intrinsic value is not about behavior. It’s about who God says we are, and what He’s done to make us who we can become.

Could God really have created in us the ability to love without giving us the option to reject that love, the desire to trust and to be trusted without the freedom to doubt, or the privilege of making a choice without the responsibility of accepting the ramifications of that choice? A person may dismissively say that he or she does not see a moral order. The real issue is not an absence of moral order in the world, but the insistence on determining for oneself what is good and what is evil, in spite of what we intuitively know to be true. To believe that there is no moral order, one must assume knowledge of what a moral order would look like if there were one. If there truly is no moral order, any attempt to enforce one is sheer pragmatism, and is open to any challenge for other pragmatic reasons.

The Human Heart is Bent Toward Evil

Do you want empirical evidence that the heart of mankind is naturally bent toward evil? Witness the atrocities we see around us in our world. Today, October 2, 2017, we woke up to the news of a mass shooting in Las Vegas. The worst in U.S. history. As I am writing this blog post, the death toll stands at 59, with 527 people injured. The gunman waited until cover of darkness, then, using an assault rifle modified to operate on full-auto, he fired hundreds of rounds of bullets into a crowd enjoying a country music concert on the square below his hotel room. It would seem this man decided he knew what was an appropriate way to act out his frustrations. We cannot keep blaming this “ism” and that “ism.” The decisions and actions of each individual are determined by what is important to that individual.

The Need for Faith

The worldview of the Christian faith is simple enough. God has put enough into this world to make faith in Him a most reasonable thing. But He has left enough out to make it impossible to live by sheer reason alone. Many atheists tend to misinterpret Pascal’s wager. The French philosopher Blaise Pascal didn’t say he was wagering his belief. It was not a gamble, or a hedging of his bets. He was essentially saying that there are two tests for belief in God: the empirical test – that which is based on investigation – and the existential test – that which is based on personal experience. By denying the existence of God, atheists leave just one option in their pursuit of happiness and purpose, namely, the existential test of self-fulfillment.

It appears that no matter what evidence was offered, God could never prove Himself to atheists like Sam Harris and Richard Dawkins because it’s not proof they’re looking for. The are looking for a God they can cast in their own image. Neither of these men are the first to ask God to stoop to providing proof of Himself according to another person’s agenda. I immediately think of Satan’s temptations of Christ in the desert. (See Matthew 4:3, 6, and 9)

Jesus worked by changing the heart, not by legislating. Legislation can only force compliance. It can never produce the love necessary to change an attitude.

CONCLUDING REMARKS

Routinely, three tests for truth are applied to the argument for the existence of God: (1) logical consistency, (2) empirical adequacy, and (3) experiential relevance. When submitted to these tests, the Christian message meets the demand for truth. No physical entity can explain its own existence. Regardless of how physical reality is sectioned out, we end up with a state where the evidence of any physical entity explaining its own existence is zero. Obviously, something does not come from nothing. This violates the very laws of science atheists worship.

A can of alphabet soup dumped onto a table implies that somebody made that soup. You would absolutely deny that those letters fell out of the can in sequence every time; you would never even consider the possibility that it was accidental. In the same manner, the “raw materials” that have resulted in this universe have been brought together simultaneously in the most amazing combinations – combinations too amazing to have just happened by accident. The mathematics alone is unfathomable. This is the basis for the argument of intelligent design.

The one thing that atheists leave unaddressed is how to persuade the human heart to do, and to want to do, that which is true, good, and beautiful. Technological advance without virtue in the technician is like the nuclear button in the hands of a madman. Consider, if you will, the example of Muhammad. Islam is a religion that is academically bankrupt, for it fails to meet the ordinary tests of truth. How can a religion that claims its prophet came to the entire world then restrict its miracle to a language that is not spoken by the vast majority of the people of the world? How can a man whose own passions were so untamed gain the right to speak moral platitudes? An honest Muslim open to considering these things will readily see that the “god” of the Qur’an is not the same God spoken of in the Old and New Testaments, and that the edifice of Islam is built on a geopolitical worldview masquerading as a religion. Islam is a religion of power, willing to destroy for the sake of its ideology; the Christian faith is one of communion and relationship with the One who made us.

The greatest sacrament, compared to which all the others are types and shadows, is the Incarnation in which “the Word became flesh and dwelt among us, full of grace and truth,” We have beheld His glory as of the only Son from the Father. The word, the logos, combines two notions, one Greek, one Hebrew. For the Greek, the logos was the rational ordering principle of the universe. For the Hebrew, the word of the Lord was God’s activity in the world. In Hebrew, dabar means both word and deed. Science discerns a world of rational order developing through the unfolding of process devoid of a higher power. Theology declares the world in its scientific character to be an expression of the Word of God – literally the words spoken by God. For “all things were made through Him, and without Him was not anything made that was made.” (John 1:3, RSV)

The Accidental Poet Spirituality

Jesus Calling

EXCERPT FROM JESUS CALLING
©2014 Sarah Young
September 4

DO EVERYTHING IN DEPENDENCE on Me. The desire to act independently – apart from Me – springs from the root of pride. Self-sufficiency is subtle, insinuating its way into your thoughts and actions without you realizing it. But apart from Me, you can do nothing: that is, nothing of eternal value. My deepest desire for you is that you learn to depend on Me in every situation. I move heaven and earth to accomplish this purpose, but you must collaborate with Me in this training. Teaching you would be simple if I negated your free will or overwhelmed you with My Power. However, I love you too much to withdraw the godlike privilege I bestowed on you as My image-bearer. Use your freedom wisely by relying on Me constantly. Thus you enjoy My Presence and My Peace.

JOHN 15:5; EPHESIANS 6:10; GENESIS 1:26-27

The Accidental Poet Spirituality

Free Will

Any discussion about free will has to include the origin of sin in mankind. As we know, Eve was deceived by the serpent and basically talked in to eating the fruit from the Tree of Knowledge of Good and Evil. Eve then convinced Adam to eat the same fruit. Shame and conviction and separateness from God were the immediate results of this disobedience. You see, God told Adam and Eve they may enjoy everything in the Garden of Eden, eat to their hearts content. But God established one commandment. God said do not eat the fruit from the Tree of Knowledge of Good and Evil. God was not tempting man or teasing him into disobedience. He was giving man “free will” to choose.

When the question of free will arises, it is important that we define the term very carefully. If we mean that we have the power to choose to do good or evil, to obey God or not obey God, or at least to believe or not believe His Gospel, as many people intend to suggest by the term “free will,” then we are in direct contradiction to the Scriptures. Truly, we are free to do what we want to do, but we are bound in what we want by our sin nature and our desires. We may do as we please. We cannot, however, use our will to shape our nature. Rather, our nature determines how we will use our will. This nature was decided when Eve partook of the forbidden fruit.

The Bible says in many places in Scripture that we are bound by sin. In our flesh, we cannot please God. Let’s turn to Romans 8:5-8. It says, “For they that are after the flesh do mind the things of the flesh, but they that are after the Spirit [do mind] the things of the Spirit. For to be carnally minded is death, but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So they that are in the flesh cannot please God.” This is a serious conflict for us as human beings. Even as Christians.

We cannot understand the things of God. Turn to 1 Corinthians 2:14. This scripture tells us, “But the natural man receives not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.” Now let’s turn to John 14:16-17. It says, “And I will pray the Father, and He shall give you another Comforter, that He may abide with you forever: Even the Spirit of truth; whom the world cannot receive, because it sees Him not, neither knows Him: but ye know Him; for He dwells with you and shall be in you.” While in our sinful nature, we cannot even seek God. Turn to Romans 3:9-12. It says, “What then? Are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one: There is none that understands, there is none that seeks after God. They are all gone out of the way, they are together become unprofitable; there is none that does good, no, not one.”

We cannot do any good at all of ourselves. We are utterly captive to our sin nature. In fact, in John 8:31-34, it says, “Then said Jesus to those Jews which believed on Him, If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free. They answered Him, We be Abraham’s seed, and were never in bondage to any man: how say thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, Whosoever commits sin is the servant of sin.” We are prisoners of the devil and constrained to do his desires. Jesus says in John 8:43-45, “Why do ye not understand my speech? Even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaks a lie, he speaks of his own: for he is a liar, and the father of it. And because I tell you the truth, ye believe me not.”

A question which is often heard is, “How can I be sure of what God’s will is?” Not many experiences in life are more baffling to the Christian than to be faced with a troubling problem and to be unable to find clear assurance as to what God’s will is concerning the problem. Life is sometimes complicated, and sometimes help is greatly needed. Disturbed days and sleepless nights are often had in the process of trying to discover God’s will. Our own faith is greatly strengthened by hearing of the personal experiences of other Christians who have learned to interpret God’s will in the middle of troubling problems. We don’t want vague theories about the matter of God’s guidance.

God’s guidance is not limited to times of emergency or crisis. Divine guidance is a daily need. It is as important as food. This is true because of our sin nature and our tendency to live by the flesh. Our instincts and our emotions tend to run riot sometimes, leading us down paths we should not be going. This is exactly how we end up in trouble. We follow our own will, disregarding God’s will for us. The question about God’s leading in your life brings up one of the most difficult questions in the Christian walk. Let’s look at a few principles taken from the Scriptures, from some things I’ve read, and from my experiences.

The first step is to seek to get our own heart right in every respect with the Lord, and make sure that we do not want our own way, but are really ready to do God’s will. If we ask the Lord in prayer to show us anything that may be standing in the way of His will, I believe He will do it by the Holy Spirit. Then we need to lay our problem frankly before the Lord, talking to Him as we would to a Christian friend, reverently of course, but telling God our problem. He knows all the factors involved, our limitations, our needs, our abilities, and what the future may hold, not only for us but for our families. We may need to keep praying for several days or weeks in very important matters, waiting patiently on God’s answer.

We have to be on the lookout for guidance that may come through the Word of God, through an inner conviction of the Holy Spirit, through the advice of Christian friends, or perhaps through the advice of our spiritual counselor or pastor. The advice of worldly or unsaved people is not usually of much value in spiritual matters. Here’s the thing: Those of us who are impulsive by nature need to guard against impulsive actions or decisions. It is hard for such people to wait on the Lord. Impulsive people are often self-centered, and tend to lean on their own understanding. They believe they have all the answers.

God tells us plainly in His Word that He is willing and able to guide us. Here are a few Scriptures that I have found helpful. Turn to Psalm 62:5. It says, “My soul, wait thou only upon God; for my expectation is from Him.” James 1:5 says, “If any of you lack wisdom, let him ask of God, that gives to all men liberally, and upbraids not; and it shall be given him.” We sometimes fail to receive blessings intended for us because we forget to trust God. We forget that He is interested in us at all times, and in all things great and small.

How do we make good decisions? What does God really want from us? Does God care about every little choice we make? Of course, the big question behind all of this is “What is God’s will for my life?” Do our decisions really matter to God? God cares about what is going on in our lives. In any decision we have the opportunity to choose who we will worship. Will we worship God or will we worship ourselves? God wishes to be the highest priority in every part of our lives. In some areas of our lives it is clear that there are right decisions and wrong decisions – like the choice of whether or not to cheat on an exam. In other areas, we need to make choices between two good things – like choosing which college to attend. Other times, the choice may have to do with a gray area – something that’s not necessarily right or wrong. These are times where we have to apply wisdom. For example, spending a lot of times talking on the phone or texting friends may be a good thing. But if there never is a time when we’re just quiet and still, it can be harder for us to be aware of God’s presence, or to hear Him express His will for us. Being wise might involve us turning off the phone from time to time to quiet our hearts so we can be more attentive to the presence of God in everyday life.

How do we discover God’s will? First, we must be sure that we’re seeking to obey what God has already revealed in Scriptures. This includes things like obeying our parents, or not stealing, or not worshiping any other gods or things instead of the Lord. The Scriptures are clear instructions from God. It doesn’t really work to ignore God’s revealed will, but yet expect God to answer specific questions like whom should I marry, or what should I do for a living.

As we study God’s word and spend time in prayer, our relationship with God will grow and we will begin to understand God’s character. We will then need to be in the right place to hear God’s instructions for other areas of our lives. In addition to Bible study and prayer, we have to be willing to seek godly direction from a mentor, pastor or other spiritual adviser. If we’re serious about following God’s will, we have to recognize that it’s not about getting what we want, but doing what God asks. We must trust that He is faithful and good, and that His will is what’s best for us.

Will God ask us to do things we don’t want to do? God may ask us to do things that don’t feel natural to us at first. But as we listen and respond to the call of God, we get connected to our deeper desires. After all, the things God calls us to do are things that He created us to do. There is no set formula for knowing God’s will. Instead, think of discovering the will of God in your life like viewing a constellation. When we look into the sky, we need to see clusters of stars in a pattern in order to observe a constellation. Only by looking at the overall view of stars will we see Orion or the Big Dipper. Focusing on one star does not give us the big picture.

In the same way, learning God’s will involves looking at the big picture. When everything comes in to view, we begin to understand the big picture we call the will of God for us. We can count on Biblical guidance to show us the way. God will never ask us to do something contrary to his written Word, but he demands obedience in the clearly revealed things, and obedience to the commission to make disciples. We can also look for God’s will through the opinion and counsel of others. Especially older, wiser church leaders who know us well. Also, God has entrusted us with certain unique personal resources. How will we use them?

As the big picture starts to get clearer, whatever the picture, we are all called to obey. But how do we get started? First, start small. Our small efforts matter. We belong to the God of the mustard seed, who takes the smallest of actions and makes them significant. Have you heard it said that if only you had faith as small as a grain of mustard seed?

I can just hear you saying, “These are great ideas. I’ll have to try them out someday.” We will never find out what God’s will is for us if we put off asking Him. If we are to grow in our vision of God, His world, and our part in it, we need to make it a priority. We need to start today.

The first action we can take is to submit ourselves DAILY to the Lordship of Christ. If we realize that we belong to Him, that we are bought with a price, then we will desire to grow in our ability to see the world as God sees it. Our desire to understand and care for our world and those around us will arise out of our personal relationship with Jesus Christ. If we do not start now to open ourselves to God as His living sacrifices, we may never hear Him call us into an exciting opportunity to serve Him in a big way.

Romans 12:1 says, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” This verse means that whereas in times past man brought animals unto the Lord for sacrifice upon an alter, men are now supposed to bring themselves to God. They are now to be wholly the Lord’s as were the sacrifices of old. Romans 12:2 goes on to say, “And be not conformed to this world: But be ye transformed by the renewing of your mind that ye may prove what is that good, and acceptable, and perfect will of God.” Be not conformed literally means do not follow the example of others. We are to be transformed in our minds. This is a supernatural metamorphosis. This change is accomplished by a renewing of the mind and spirit.

We are instead to live in the acceptable and perfect will of God. What does that mean? Well, we are to present our bodies a living sacrifice to God. We are to make our bodies holy. We are to make ourselves acceptable to God. We are to render our reasonable service unto the Lord. We are to not conform ourselves to the world and its example. Rather, we are to be transformed from the world.

It is important to realize that the devil attacks us in the mind. He wants to stop or slow the renewing of our minds. He knows as long as we are walking in the flesh, we are not renewing our mind. We are not acting in the will of God. We are instead acting in our own will. Our instincts and our sin nature will then dictate our behavior. We will in no way be thinking about what God’s will or His plan might be for us. As we lose our minds and our spirits to Satan, we walk farther and farther away from God. We can’t hear the gentle voice of the Lord instructing us in how we should act. Where we should go. We’re like a ship on a violent sea, tossed to and fro. We are vulnerable to vain philosophies and incorrect doctrine. We make decisions that are totally self-centered. It’s our own will running riot.

If you want to hear the voice of God, you have to be willing to sit and listen. If we want to know God’s plan or will for us, we have to examine his written Word. We need to pray and listen faithfully for a response. We have to come out from among the world and take up our heavenly citizenship. We are a chosen generation. A peculiar people. We remember that our fight is not with others, as in the flesh; rather, we fight against powers and principalities. The battle takes place in our minds. If Satan creates enough confusion and chaos in our lives, we will be distracted from getting to know God’s will. We will remain a slave to our sin nature. What free will? There is none when we’re driven by our sin nature. But if we turn to Jesus, He will surely set us free. Then we can clear our heads and come to the Word and learn God’s will for our lives.