“Why did you not give me better evidence?,” the atheist would ask God, as though his demand for evidence were not itself evidence.

A little over fifty years ago, when my interest in philosophy was budding, I encountered Bertrand Russell’s Why I Am Not a Christian. (My edition was the 1957 Simon & Schuster paperback, the one pictured below).

I was a recent Marxist convert; Russell was no Marxist, but this rebellious teenager welcomed his criticisms of theism in general and Christianity in particular.

Upon reading his obituary fifty years ago this past February, I marveled at the longevity some enjoy—he died age 97—and therefore how long ago a contemporary of mine might have lived. A Victorian, Russell grew up in the age of Gladstone and Disraeli. He had John Stuart Mill, whose On Liberty I was then reading, as his godfather.

Recently I stumbled upon words attributed to Russell, words I’ve read many times over the years, but could never find in his writings. An internet search turns up many reflections on these words, but their authors never source the quote. I was beginning to think them apocryphal until a more precise query yielded its source in, not an essay, but an interview.

The initial search string was <Russell not enough evidence>. It yielded, among many other hits, Emily Eakin’s imagined post-mortem exchange, in a 2002 essay for the Times’s arts section, between the sage and God, whose existence he says he could not affirm.

Asked what he would say if God appeared to him after his death and demanded to know why he had failed to believe, the British philosopher and staunch evidentialist Bertrand Russell replied that he would say, “Not enough evidence, God! Not enough evidence.”[1]

Philosopher of science Wesley C. Salmon (1925-2001) created this version for a footnote to a 1978 journal article:

If I recall correctly, Bertrand Russell was once asked if there were any conceivable evidence which could lead him to a belief in God. He offered something similar to Cleanthes’s suggestion. He was then asked what he would say if, after dying, he were transported to the presence of God; how would he justify his failure on earth to be a believer? “I’d say, ‘Not enough evidence, God, not enough evidence!’”[2]

This game of telephone has one final (for now) regression. It’s from an interview of Russell by humorist and Yiddish lexicographer Leo Rosten, conducted “many years” (Rosten says) before 1974, the year in which this memoir was published.

I asked, “Let us suppose, sir, that after you have left this sorry vale, you actually found yourself in heaven, standing before the Throne. There, in all his glory, sat the Lord—not Lord Russell, sir: God.” Russell winced. “What would you think?” “I would think I was dreaming.” “But suppose you realized you were not? Suppose that there, before your very eyes, beyond a shadow of a doubt, was God. What would you say?” The pixie wrinkled his nose. “I probably would ask, ‘Sir, why did you not give me better evidence?’[3]

With the origins of the story fairly nailed down, what do we make of Russell’s quip?

Continue reading ““Why did you not give me better evidence?,” the atheist would ask God, as though his demand for evidence were not itself evidence.”

Yielding to Scripture outwardly and inwardly

A friend sent me an image of Joseph Aloisius Ratzinger, vested as Pope Benedict XVI, his title from 2005 to 2013, the year he retired, now living a life of prayer, meditation, and Scripture study. Inscribed on it is an exhortation:

I urge you to become familiar with the Bible, and to have it at hand so that it can become your compass pointing out the road to follow.

It comes from his April 9, 2006 message to on World Youth Day. The Scripture chosen for his address is from Psalm 119:105.

Your word is a lamp to my feet and a light to my path.

In his homily, Benedict doesn’t consider the internal resistance some Christians have to letting the Word of God operate as a compass, light, and lamp unto their feet. To understate things, God’s speaking can wrench one out of one’s comfort zone and bring one into conflict with one’s neighbors, business associates, friends, family, and even fellow believers. Continue reading “Yielding to Scripture outwardly and inwardly”

A Debate on the Existence of God: Greg Bahnsen vs. George Smith (1991)

Greg L. Bahnsen (early 1990s)

A lively debate between Christian philosopher and apologist Greg L. Bahnsen (1948-1995) and libertarian atheist author George H. Smith (b. 1949) took place at Los Angeles radio station KKLA FM 99.5. It serves as a popular introduction to the approach to Christian apologetics promoted on this site. Long (10K+ words), but in my opinion smooth.

George Smith (circa 2012).

I spoke with Bahnsen by phone in 1991 not long afterward, but can’t further specify the date; I’d be grateful to hear from anyone who can. Bahnsen’s 1984 debate with Gordon Stein (1941-1996) is still the classic, but in some ways this one is more accessible: there’s more “back-and-forth” between Bahnsen and his opponent; John’s Stewart’s moderation is present, but more informal than the one held at the University of Southern California.

We owe this transcription to a “Jonah” (screenname) who posted it online “for whoever wants it” on January 7, 2011; unfortunately, that link is now “dead.” I made some editorial decisions: stylistic changes, mostly in punctuation. To conserve space, I deleted the repeated introductions and other announcements by the radio host and debate moderator.

I did not check the transcription against the audio broadcast, but as someone who has listened to it many times over the past thirty years, I can attest to its fidelity. No need to take my word for it, however: the audio recording of the debate, just under an hour in length, is available on YouTube.

My internal critique of Smith’s worldview, Atheism Analyzed: The Implosion of George Smith’s “Case against God” (2019) reflects the state of my understanding Bahnsen’s apologetic method in 1989, when I drafted it. A search of his name on this site will yield the record of the progress I hope I’ve made.

 

 

A Debate on the Existence of God: Greg Bahnsen vs. George Smith

Moderator: God. Well, the Bible begins with—“In the beginning God!” and the Bible says twice in the Psalms, “The fool has said in his heart there is no God!” But why are there so many agnostics and atheists if God’s existence is so evident? There may be many explanations, but there are certain arguments consistently raised by skeptics which call into question God’s existence. Coming up we’ll discuss atheism and the case against God with atheist George Smith and Christian apologist Greg Bahnsen.  My guest, George Smith, has written two books.  One is entitled Atheism: The Case Against Godthe other, Atheism, Ayn Rand, and Other Heresies. George first published Atheism: The Case Against God in 1974. The book is still in print published by Prometheus. For six years he was a general editor and scriptwriter for the Audio Classics audio tapes by Knowledge Products, currently senior research fellow for the Institute for Human Studies at George Mason University, and again his latest book Atheism, Ayn Rand, and Other Heresies. George Smith, we welcome you to the program.

Smith: Thank you.

Moderator: Let me get you to get a little closer to the mic there, George.

Moderator: Also, we have Dr. Greg Bahnsen, presently scholar in residence at the [now defunct] Southern California Center for Christian Studies, an author of five books and nearly a hundred journal or periodical articles in Christian apologetics, ethics, and theology. His doctorate is in philosophy . . . from the University of Southern California, and he has degrees from Westminster Theological Seminary. Dr. Greg Bahnsen, we welcome you as well. Continue reading “A Debate on the Existence of God: Greg Bahnsen vs. George Smith (1991)”

Christian worldview apologists don’t beg questions. We ask them. Part 2

Pioneering Christian worldview apologist Cornelius Van Til on the steps of Federal Hall, Wall Street, New York City, 1978. (That’s Pastor Jack Miller [1928-1996] at Van Til’s left.)
Last month in the first entry in this apologetics series, I argued that, tacitly presupposed in every argument (Christian apologetical or otherwise), is a world in which argumentation makes sense.

A worldview that welcomes sense-making (instead of making it problematic) is our birthright, as it were. We spontaneously receive a world in which logical (mathematical) laws, moral absolutes and nature’s observable regularities all cohere, even though those three classes of things are wildly disparate kinds.

It’s also a world in which you and I are not the only persons. We intuit, not infer, the personhood of certain other beings, who also make sense of the world, negotiating their cognitive business with the help of logic, morality, natural law, each irreducible to the others. Persons have fallible yet reliable (or reliable yet fallible) memories, and we know that fact about everyone we meet before we meet them. (Even the preceding sentence is true only in a certain worldview.) As I noted and asked last time around:

. . . our “person-realism” is no more deducible or otherwise inferable from our nature’s logical side from our capacity to evaluate; or either is from our inductive ability; or either is from our realism about the world and the many who are “not me.” We take these radically different yet mutually comporting things for granted every waking minute of every day. What is the justification for taking for granted a network of basic beliefs that functions as a worldview?

Further:

These wildly disparate aspects—logic, the love and pursuit of truth (and other absolute values), world-realism, person-realism, pattern-grasping, the reliability (and fallibility) of memory—form a network of . . . “non-negotiables”: we won’t give up any of them. Apart from that network, none is intrinsically intelligible.

Leading to this claim:

Exactly one network of non-negotiable beliefs, argues this Christian apologist, adequately explains the unity required by this diversity because it identifies and affirms its one absolutely indispensable member: the Triune God of the Bible.

I argued that the intelligible predication we all depend on presupposes the equal ultimacy of unity and diversity; any reduction of either to the other destroys the possibility of predication.  (Think Parmenides and Heraclitus). I left for a future post—this one—an argument to the conclusion that the godhead’s plurality is not just any multiplicity, but a triunity or trinity, consisting of not more or fewer than three persons. Only an argument for that is an argument for Christian theism, not a theism that bears a family resemblance to it. Continue reading “Christian worldview apologists don’t beg questions. We ask them. Part 2”

“Christ, Capital & Liberty”: the Libertarian Christian Institute interview

I interrupt my apologetics series to promote the 50-minute interview that Doug Stuart (Libertarian Christian Institute) conducted about my Christ, Capital & Liberty: A Polemic last December 30th and posted a couple of days agoI couldn’t be happier with how it turned out. We cover the conduct of Christian controversy, eudaimonism (good life-seeking), the pioneering libertarian Christian scholar James Sadowsky, SJ, and many other topics ignored in the book against which mine polemizes. I’m grateful to Doug for the opportunity he gave me to elaborate and highlight. I hope you’ll give me your comments. Here’s the link.

Christ, Capital, & Liberty, with Anthony Flood

 

Christian worldview apologists don’t beg questions. We ask them.

Do apologists for the Christian worldview “beg the question”? That is, do we assume as true what we’re arguing about rather than deduce it from propositions shared by the people we’re arguing with? Image

No. Ironically, this charge of begging the question (petitio principii) commits the fallacy of missing the point (ignoratio elenchi).

The point? Asking questions has conditions. The Christian worldview apologist asks about the necessary characteristics of a world that fulfills those conditions. (Some might discern the “transcendental” direction of this query. It is not a “garden variety” investigation.)

The charge of begging the question here, when it’s not a dodge, reflects a failure to understand the relationship of a worldview to its component beliefs. A worldview is neither the premise nor the conclusion of a syllogism. One’s worldview will, however, make syllogistic reasoning itself possible or impossible.

To self-consciously affirm and defend one’s worldview is to bring to the foreground what is usually in the background. Its vindication is indirect; so must be any effort to discredit it.

The Christian worldview apologist draws attention to features of the experience of his or her dialectical adversary. Noting that we all take those features and their interdependence for granted, the apologist invites the critic to stop taking them for granted, at least for the duration of the conversation.

That is, the apologist bids the critic to reflect on how these radically diverse aspects can possibly comport with each other in the same world.

Biblical Worldview

The apologist claims that (a) the Triune God of the Christian scriptures is the primary, indispensable member of that network of truths we take for granted and (b) that the critic suppresses awareness of that indispensable member. According to the apologist’s theology, the suppression has a psychological driver: the suppression is “unrighteous.” (Romans 1:18-20)

This is not to “psychoanalyze” the critic ad hominem, but rather to lay out what follows from the denial of God’s self-revelation in creation and scripture.

When we ask questions, we bring into play (at least) two disparate things, each of them irreducible to the other(s). For one, we value truth. For another, in the pursuit of truth, we draw conclusions from premises.

Continue reading “Christian worldview apologists don’t beg questions. We ask them.”

Jesus’ birth, the pagan calendar, and Scripture’s

Yesterday on Fox & Friends Timothy Cardinal Dolan, Archbishop of New  York, said:

We don’t absolutely know the date that Jesus was born, but it surely made eminent sense for the early Church to say, why don’t we do it at the darkest time of the year, when the sun is about to rise and the Son, Jesus, the Light of the World, is born.

Of course, the English homonyms “sun” and “Son” weren’t available to anyone in the 4th-century, when certain Church leaders officially conformed the Christian’s calendar to the pagan’s. His Eminence might have been remembering Augustine’s rendering of the metaphor:

Hence it is that He was born on the day which is the shortest in our earthly reckoning and from which subsequent days begin to increase in length. He, therefore, who bent low and lifted us up chose the shortest day, yet the one whence light begins to increase. Sermon 192

But should poetic sense trump the seasonal facts Scripture records? It would have made the opposite of eminent sense for Caesar to have ordered “the whole world” to be taxed in the dead of winter or for shepherds to be tending their flock under those conditions.

Or for a pregnant woman to be traveling in them. Continue reading “Jesus’ birth, the pagan calendar, and Scripture’s”

Norman Leo Geisler, 1932-2019: indefatigable and prolific Christian apologist

Norman L. Geisler (1960s)

In July of this year I wrote that in 1978:

At Gabe [Monheim]’s suggestion, I bought Strong’s Exhaustive Concordance for ten dollars at (a now long-gone) Christian Publications bookstore on 8th Avenue between 42nd and 43rd, smack-dab in then-den of iniquity called Times Square. . . . I also picked up Norman Geisler’s Christian Apologetics , Josh McDowell’s Evidence That Demands a Verdict, and creationist critiques of evolution. This was my introduction to the intellectual side of Christian faith.

Despite the “connectivity” we enjoy these days, I didn’t know until the other day that Norman Geisler, the great classical Christian apologist—his CV is here—had passed away only a week before my July post.

A reflection of both his intellect and humor may be found in the title of one of his many books: Should Old Aquinas Be Forgotten? Why Many Evangelicals Say No: The Thought of St. Thomas Aquinas Considered. This conservative Protestant critic of Roman Catholic theology not only grew up among Catholics, but earned his doctorate in philosophy from Loyola University, a Jesuit institution. He coined “Triple-A Theism” to encapsulate his philosophical alignment with Augustine, Anselm and Aquinas. 

On April 4, 1980, after reading Christian Apologetics cover to cover, I wrote to Geisler, then a Professor of Systematic Theology at Dallas Theological Seminary:

Dear Dr. Geisler,

Since your Christian Apologetics was decisive in establishing the intellectual side of my spiritual commitment, I write to you now believing you will once again be able to help me overcome certain difficulties in defending and developing a theistic philosophy. The difficulties, which I will state shortly, were occasioned by my reading of George Smith’s Atheism: The Case Against God (Kensington, N.Y.: Prometheus Books, 1979). I believe Smith’s case as a whole is well-stated . . . but can be answered only by challenging the positivistic rationalism which informs nearly all his arguments. While I am trying to do this now for my concerned Christian friends and my own philosophic development, I believe I will need the assistance of seasoned thinkers such as yourself in doing so.

The difficulties center on the notion of God. . . . First, if God is unlimited, but we know only of the limited and definite, then if we ascribe meaningful attributes to Him, we diminish Him, for He is unlimited and infinite. If we ascribe “unlimited” traits to Him—omniscience, omnipotence, omnibenevolence, etc.—make Him unknowable, and our talk of Him is literally nonsense.

In short, we can have no notion of an infinite being, supreme in every way; what we have a genuine notion of cannot be God. The second difficulty . . . concerns one famous way out of the foregoing dilemma . . . : what we cannot know literally, we cannot know analogically.  If the supreme being evades characterization by knowable terms, we cannot have a knowable “analogical” notion of Him. Legitimate analogy presupposes a prior successful effort at definition and cannot constitute the heart of that effort. I do not believe you addressed this aspect of the problem of analogy in your Philosophy of ReligionCan you give me a non-theistic example of analogical predication (not analogical articulation of what we already have a notion of)?

Any response to this letter will be most appreciated.  While awaiting it, I will peruse pertinent sections of your writings again to see if by carelessness I have missed the essentials of your forthcoming reply. [I did. See below] Also, if you are familiar with the Smith book, and know of any critical reviews of it (maybe even – dare I hope? – one by yourself), would you please let me know?  Thank you so much.

Yours in the Lord,

Ten days later Norman Geisler penned this response: Continue reading “Norman Leo Geisler, 1932-2019: indefatigable and prolific Christian apologist”

Christ, Capital & Liberty: A Polemic

Christ, Capital & Liberty: A Polemic is out today in paperback; xx + 331 pages, 42 chapters, four appendices. A Kindle edition is in the works. The following paragraphs should answer basic questions like, “What’s this about?”

From my Introduction:

From March 8, 2011 to September 10, 2012, nineteen months in all, I blogged my criticism of The Church and the Libertarian, Christopher A. Ferrara’s slanderous and ignorant attack on the Austrian School of Economics. He argued that no faithful Catholic could be a sincere libertarian of the ASE persuasion. One day I had promised Mr. Ferrara that if he published a book to that effect, I’d answer it. Across almost ninety posts I fulfilled that promise, and this book reincarnates them.

After a year and a half, however, I decided that life was too short to sacrifice other projects on the altar of this polemic. The issues were (and are) important, and I found researching and writing about them congenial, but I could no longer sustain the effort. . . .

This book is the record of an effort in pro-market apologetics (in the classic sense of “defense against intellectual attack”). All interference in market exchange, not only outright state control of the “means of production,” but also violent robbery, involves a degree of “socialization” of the costs of acquiring a good or service. To impose costs on individuals who have not chosen to bear them, be they contemporaries or later generations, is to “socialize” those costs. Calculating these (usually hidden) costs falls to the economist. “Socialism” and “communism” are but frank labels for the systematic, territory-wide state interference with the market exchanges of individuals. That is, it differs in degree, not of kind, from the predations of garden-variety gangsters.

From Gerard Casey’s Foreword:

Anthony Flood’s Christ, Capital and Liberty: A Polemic is a spirited and detailed defence of the fundamental compa­tibility of Catholicism and Austro-Libertarianism. . . .

Flood is critical not only of Ferrara’s conclusion, but also of the argumentative methods that Ferrara employs. “Several thorough readings,” writes Flood, “have convinced me that it is such a bad book, morally as well as stylistically, that it arguably ought to be ignored rather than critically reviewed. Its tone is continuously inflammatory, its arrangement of material lopsided . . . and his use of sources tendentious. The last-mentioned trait includes either unawareness or evasion of evidence relevant to his topic but inconvenient to his purpose.” Flood is especially critical of Ferrara’s epistemically uncharitable failure to employ responsible internal criticism of his opponents’ positions and also of his inadequate grasp of various historical controversies. . . .

Tony’s book will be of interest to many people, but perhaps especially (but not only) to those who are Catholic and who are also attracted to the intellectual coherence of Austro-Libertarianism, but are concerned that the two systems of thought may be irreconcilable. Polemical writing is not everybody’s favourite form of reading, but the multiple, mostly short, chapters of Christ, Capital and Liberty provide so many insights, engage the perspectives of so many thinkers and attack the central topic of the compatibility of Catholicism and Austro-Libertarianism from so many angles that no reader can fail to achieve a greater insight into the matter after reading it than he had before he began.

Gerard N. Casey MA, LLM, PhD, DLitt.
Professor Emeritus, University College Dublin
Associated Scholar, The Mises Institute, Auburn, Alabama
Fellow, Mises UK

And finally, at least for this post, the table of contents:

Part One: Setting the Table

Chapter 1      A Question of Tone

Chapter 2      In Few Things, Charity?

Chapter 3      A Question of Competency

Chapter 4      Sound Bites, Panic Buttons, Scare Quotes

Chapter 5      An Inconvenient Jesuit

Chapter 6      An Overview of an Overview

Chapter 7      Demonize and Delete the Austrians

Chapter 8      Value-Laden and Value-Free

Chapter 9      Adventures in Meta-Ethics

Chapter 10    Aquinas’s Proto-Liberal Concerns

Chapter 11    An Inconvenient Anarcho-Catholic

Chapter 12    Doctorates, “Dummies,” and Defamation

Chapter 13    On Not Seeing the Forest for the Woods

Part Two: Main Course

Chapter 14    Capitalism: a Post-Christian Structure?

Chapter 15    Conflating Science and Ethics

Chapter 16    Disparaging Imaginary Constructions as Illusions

Chapter 17    “Statism” versus “Greed”

Chapter 18    Confusion or Calumny?

Chapter 19    The Kevin Carson (Side-)Show

Chapter 20    What Do We Mean by “The Free Market”?

Chapter 21    If I Had a Hammer: Hayek on Tool-Ownership

Chapter 22    Rothbard on Enclosure

Chapter 23    The Hammonds, T. S. Ashton, and Emily Litella

Chapter 24    Grand Theft Monastery

Chapter 25    Dismissive of the New, Evasive of the Old

Chapter 26    Lie, Rinse, Repeat

Chapter 27    Sudha Shenoy on Enclosures

Chapter 28    The Gnat of Enclosure, the Camel of Slavery

Chapter 29    Lock(e), Stock, and Jesuit

Chapter 30    Slavery, Real and Bogus

Chapter 31    If This Is Infallibility . . . .

Part Three: Dessert and Leftovers

Chapter 32    Save Money, Live Better, Just Do It

Chapter 33    Corporations as “Psychopaths”

Chapter 34    Enclosing Debate

Chapter 35    Rothbard Shaves Ferrara’s Quasi-Marxist “Beard”

Chapter 36    Shall We Prefer Government by Naked Coercion?

Chapter 37    Slavery for the Corporation?

Chapter 38    The Corporation as “Sociopath”

Chapter 39    Railroading the Free Market

Chapter 40    (Fan)Fanning the Embers of Fascism

Chapter 41    Scrooge on Externalization

Chapter 42    Ferrara’s Reserve of False Notes

Appendices

Appendix A    Murray Rothbard on Abortion

Appendix B    A Profound Philosophical Commonality

Appendix C    Lord Acton: Libertarian Hero

Appendix D   Is Anarchy a Cause of War?

Discovering Otis Q. Sellers: an autobiographical vignette

March 22, 1978. A crisp 50-degree Wednesday in the Big Apple. Jimmy Carter was President. Saturday Night Fever was in the movie houses.

A New York University grad, I was studying for a doctorate in philosophy at the City University of New York’s graduate school. Still living at home in Bronx, I earned my keep by sorting and internally delivering mail at Fried, Frank, Harris, Shriver & Jacobson—“Sargent Shriver’s law firm,” I’d tell friends and family. (Never saw him: he was based in the Washington, DC offices.) Fried, Frank was then leasing several floors of the Equitable Building, 120 Broadway. In chapter 8 of Wall Street and the Bolshevik Revolution Antony Sutton devoted a chapter to the conspiracies that transpired in that storied edifice. I remember reading that book during my tenure in the law firm’s mail room. (See my post on this.)

During one lunch break I encountered Gabe Monheim, a semi-retired engineer from Red Hook, Brooklyn, then in his early 40s. The temperamental and cultural opposite of Otis Q. Sellers (1901-1992), an elderly Los Angelino formerly of Wellston and Cincinnati, Ohio.

Otis Q. Sellers, 1901-1992

It was where Wall and Broad Streets intersect, a crossroads for me between philosophy and the Bible, a dividing line I’d crisscross many times. But for Gabe, I may never have heard of Sellers. And you wouldn’t be reading this. (I mention Gabe in a post that complements this one.)

Gabriel Monheim, 1936-2015

I had been working in the financial district for three years, and Gabe had been preaching there (and further south at the Battery) for even longer (having once worked at the engineering firm Ford, Bacon & Davis), but I never noticed him. We pay attention to what we’re looking for, and I wasn’t yet looking for what he was offering. I wasn’t attuned to his message. At a distance, all street-corner preachers looked and sounded alike.

Until that day.

Continue reading “Discovering Otis Q. Sellers: an autobiographical vignette”