"A dangerous ideology is one of the largest threats to our world today. To win any war one must understand the enemies’ mindset, thus the foundation their beliefs are built upon...
Seek after truth, find the truth, and the Truth shall set you free."

Recent posts

The below slides are of recent posts. [More are on the way]



© Nicholas Moore. Powered by Blogger.

Translate

Tuesday, December 17, 2019

The Rational Mind and Eternal Truth I: To See and Communicate Truth

0 comments | Read more...



Introduction
     The one who developed the first chariot had to value the mind of the one who invented the wheel, for every mind is in some way dependent on another. The first cause of all innovative ideas is of course the mind, and one capable of recognizing what is truly valuable for the sake of progress. The free mind seeks after, discovers, and communicates the truth, being driven to see the minds of others set free. The faithful follower of Christ must understand how to worship God with all their mind, recognizing the value of logical reasoning when sharing with others the eternal truth revealed in Christ. The need to depend on the mind of another is an observable truth, for even the writer is dependent on the one who invented the written word. The mind is vulnerable and easily misguided, so when seeking after clearer direction one must be able to recognize the truth from a persuasive pervasive lie. The social elite shout nonsense in the face of the next generation but God willing the truth will be shared, the fog will be lifted, and readers will feel compelled to pay it forward. There is an eternal mind in whom the most satisfying answers to life’s biggest questions can be found, but after digging deeper and sifting through the lies, the opposition to the Truth must be faced. 

I: To See and Communicate Truth

For the truth to ever be shared and recognized on a wider scale language was necessary, and thus the ability for the mind to create a written language is essential. Leading linguists and evolutionists have confessed to being completely puzzled by the human ability to communicate through language and the written word. As linguist Patricia Kuhl has observed, “the mechanism that controls the interface between language and social cognition remains a mystery.”[1] Paleontologist Simon Morris has observed the human gift of language is “somehow imprinted on our brains…” thus for good reason Morris also happens to be a Christian.[2] To say human language is an obstacle for those denying the existence of God is no exaggeration, as the experts have given up on solving this mystery.

Multiple experts from respected fields of study including evolutionists, anthropologists, computer scientists, and linguistics have discovered no plausible explanation for how and why language exists from an evolutionary perspective.[3] Regarding this study journalist Tom Wolfe remarked, “I had never heard of a group of experts coming together to announce what abject failures they were…”[4] Since the idea of Darwinism came into being scientists in other fields of study have discovered so many valuable and advancing truths. Meanwhile the atheistic evolutionists have discovered nothing of progressive value. From the naturalist perspective the mystery of language, thus the mystery of the human mind, has never been resolved. As an engineering technologist and Christian ethicist Paul Golata argued, “God provides the best framework from which to understand intelligence.”[5] God is relational and has even communicated with humanity through the language of mathematics. This language was not invented by humans but was discovered. As Werner Heisenberg observed, “…the fact that we can explain nature by simple mathematical laws tells us that here we have met some genuine feature of reality, not something that we have — in any meaning of the word — invented ourselves.”[6] What sets humans far above the animals is the ability to communicate ideas and express emotions through speech, written words, and in discovering and sharing mathematical truths. The human mind coming into being by chance remains a faithful hope for atheists.

Language has always been a gift from God intended for people to comprehend, appreciate, and share the truth. As Wolfe argued, “Speech is 95 percent plus of what lifts man above animal!”[7] The relational aspect of language is expected if one believes humankind is made in the image of a loving and relational God. This ability for the mind to communicate truth and express selfless love is one of the first pieces of evidence for the human mind being designed by the Triune God. This gift of course led to the writing of God’s revelation resulting in the Bible, where the ultimate truth about the Designer is made known. Jesus said I am the Way, the Truth, and the Life (John 14:6 NIV).[8] Where the deist believes in a God who has not revealed His identity, the Christian is faithful to a God who has revealed Himself, who wants to be known. Without fearing opposing views, the Christian should investigate and grow in their knowledge of what is true, for their faith is in the Provider of all truth.[9] In Christ being the Truth, one sees there must be a deeper understanding about what truth is. Truth is not subjective, nor can one simply argue truth is objective, but truth is alive and eternal. God desires for the Christian to love Him with all their mind, and Jesus expects the Christian to worship God in Spirit and in truth (Matt. 22:37; John 4:21-24). Therefore, the Christian should seek after a deeper understanding in the fields of science, philosophy, and of course theology to better articulate the truth to any person who believes contrary.[10] From multiple fields of study there has been amazing discoveries supportive of the Biblical worldview, thus there is no excuse for ignorance in the Church today. The Bible is clear on how the faithful must be wise towards outsiders, being ready to provide answers to everyone who asks why one should place their faith in Christ (Col. 4: 5-6, 1 Pet. 3:15).

Absolute Truth and the Rational Mind

One cannot ignore the necessity of a stable mind when seeking after truth, for the recognition of self is the first observable truth no person can honestly deny. When analyzing what others have designed one cannot deny the necessity of their being a mind apart from oneself. When observing the signs of design in nature one cannot rightfully deny the necessity of an intelligent first cause, for intelligence has always proven to be necessary for complex design.[11] One may argue against the manner in which the Designer created and feel there are flaws in creation, but there is no true evidence against the clear signs of design in nature. As will be argued for later in this text even when one addresses the problem of suffering and what evils have come upon the world the most apparent hope is found in Christ. Ultimately, what can be discovered about God in nature and through divine revelation connects to Christ who brings light to the Christian ability to reason.[12] In Hebrews the writer reflects on what mankind is where God is mindful of them and cares for them, crowning them with honor and putting everything under their feet (Heb. 2:6-8). People inherited a responsibility in this world, for this world. Every person feels this in some way. Influenced by Hebrews 2:6-8 Anne Runehoy wrote, “…human beings need special capacities, for example, the capacity to analyze, reflect, make decisions, and possess awareness in relation to their own person and others.”[13] People were intended to live united and in pursuit of the greater good. In Christ one discovers the way, the ultimate truth, and the greater good found in the life He gives. The rational mind is always dependent on another mind when seeking to progress in life, and many great minds have even unintentionally provided support for Christianity.

Sadly, for those who deny absolute truth even the existence of their own mind is questioned. As Descartes defended the truth one is certain of is “I think, therefore I am.”[14] The individual can know their mind exists, hence why one can question anything. In recognizing this is true at the same time the individual knows this cannot be the greatest truth, for no human mind must exist apart from all other minds. To deny this absolute truth is completely illogical. Since one recognizes their existence is not a necessary truth which all other truths depend on, there must be a greater truth. The greater truth must be an eternal truth, an eternal mind who must be for all other minds to exist. Philosopher William Lane Craig presents the Cosmological Argument, contending for the necessity of the first cause being the mind of God.

1.      Whatever begins to exist has a cause.

2.      The universe began to exist.

3.      Therefore, the universe has a cause.

4.      The cause of the universe is God.[15]

To fully appreciate the significance of this simple argument one must first believe there are absolute truths in logic. The first premise is key to understanding for those who argue God needed a cause, and the need for causes would then go back for infinity. Time began at the Big Bang, so there was no existence of time until the creation of space and time. If there is complex design discovered in nature an eternal mind must have designed the universe, and this Designer wants to be recognized. Before presenting a logical argument in defense of this claim readers must first understand what fallacies to be aware of when seeking after logical truth. There are those who are hindered from recognizing truth because of never having learned how to think objectively. For these cases, the individual usually comes to conclusions for emotional reasons, or because of not taking the initiative to question what the majority accepts to be true. Cultural practices and traditions often govern the decisions one makes, leaving so many with a false sense of reality. No matter how smart a person is the one seeking to grow in knowledge will become more confused if the truth is rejected in favor of tradition.

Logical Fallacies Distracting from the Truth

Before accepting what is eternally true and of lasting value one must humbly recognize their method of reasoning is likely faulty. People are easily influenced, easily misguided, and prone to being dishonest with themselves. As Groothuis warns, “We must be ruthless with ourselves in the process of pursuing truth, given the manifold temptations to self-deception and denial.”[16] Upon recognizing people commonly have their worldview formed by logical fallacies, readers will understand how the majority can be wrong, even amongst the smartest of people. The three logical fallacies to be shared here are taught in university college math classes and are universally recognized. An appeal to emotions is a logical fallacy focused on manipulating the emotions of another to win an argument without the use of factual evidence. This logical fallacy is often used by politicians and in debates between a theist and an atheist. One may argue against a certain idea or worldview such as Christianity and in doing so appeal to the emotions of the audience. Even Christians often argue for their faith being based on feelings. People often express their views beginning with “it just feels right to me,” or “it just doesn’t feel right to me.” Arguing from an appeal to emotions does not provide evidence for anything being true or false. The embracing of this illogical reasoning will result in self-centered people who care more about their wants and comforts than caring for the truth

The human mind was created to work with others for the purpose of caring for this world (Gen. 1:28). After the fall, greed crept in, self-centeredness, envy, and the desire to follow others before God. Consequently, sin resulted in the human mind becoming emotionally weaker and more vulnerable. Upon hearing the gospel message and choosing to deny Christ the honest skeptic has accepted the wages of sin is death (Rom. 6:23). Upon rejecting Christ, one chooses to believe life is meaningless, hopeless, and thus in the end there is only death. Therefore, on the basic level even the skeptic accepts those who reject Christ presuppose self-centered actions/sin will ultimately result in death. For those who deny the possibility of God existing, one cannot expect such a person to care about truth, much less seek after it, thus these survivors will naturally linger where their herd is grazing. If there is an ultimate moral authority, the biblical God, naturally those who deny this authority have fooled themselves and have allowed themselves to be fooled. For many who want to be accepted and relevant, truth and facts become secondary issues, if even considered at all, for on average humans are prone to gathering with those who shout the loudest.

 People are often prone to being lazy thinkers, being easily persuaded because of an appeal to ignorance. This logical fallacy is where one is choosing to believe or not believe while not considering the possibility of their being evidence against their worldview. With this fallacy a proposition is true because it has not yet been proven false or vice versa. This view does not consider perhaps one has done insufficient research, therefore insufficient information resulted in one concluding a proposition true or false. In debates, appeal to ignorance is sometimes used to shift the burden of proof. If a teacher declares to a class there is scientific evidence for evolution and no evidence for God, this is appealing to the ignorance of the students. Often Christians’ choose to be ignorant of certain subjects because of their fear in discovering some truth contrary to their faith. The one who claims to be faithful while fearing truth will not be able to grow spiritually, and neither prove very productive in helping others to grow. When the faithful one grows in their knowledge of science, culture, history, religion, etc. one grows in their confidence to better engage with a diverse group of people. The humble yet educated learner will listen and wait for the right opportunity to share their understanding on the subject in question. For example, concerning Darwinism, the Christian must first understand the arguments for and against atheistic evolution before attempting to persuade the naturalist to believe in Christ.

Appeal to popularity is using the popularity of an idea as evidence for this being true. For example, in America today the idea of Communism being a good thing is growing in popularity, despite historical evidence to the contrary. Often people will want to accept what the majority believe out of fear of being treated as an outcast. Companies make use of this deception to sell their products with clever marketing through the media. Social and political figures seek to win the approval of others by claiming to support whatever belief or idea is trending. Sadly, appeal to popularity is a common logical fallacy used to indoctrinate young minds. The Christian needs to come to a point in their life where doubts and questions about the faith are no longer pushed to the side. One must seek after the truth individually while still depending on the research done by other minds. This journey of discovery is most exciting as seekers of truth will see how science and history are supportive friends of Christianity.

 An example in recent history which proved how easily large groups of people can be fooled was during the O.J. Simpson trial. All the evidence showed O.J. Simpson was the murderer. The defense lawyers appealed to each of these logical fallacies and proved large groups of people can be easily manipulated. A trial for the murder of two innocent people became focused on racism and corrupt police officers. The defense lawyers successfully convinced the jury and thousands, perhaps millions of viewers, racism was the true reason Simpson was being accused of murder. The jury found Simpson innocent of all charges and multitudes cheered when the verdict was given. The simple truth is people are easily influenced and quick to believe misinformation presented by authoritative figures. Even the renowned scholar and sceptic Bart D. Ehrman was troubled to learn the majority living in Sweden were educated to believe Jesus was never real, seeing Him to be a fabricated character like the Easter bunny.[17] The clear lesson from history is all people are vulnerable to being fooled, even in large numbers, as evidenced in Nazi Germany during WWII, or observed during the O.J. Simpson trial. An entire nation can be fooled into believing a lie.

A person must first recognize and then confess to being guilty of not thinking properly, before one can begin to discover and accept what is true. If there is absolute truth, being the mind able to reason and question, everything cannot be meaningless. Instead of just accepting what can be observed as true and simply seeking out the essentials for survival, the human mind cannot rest. The human mind could have easily never existed but at the same time is the most significant observable truth. If the universe had a first cause, this means space and time came into being from a source outside of the natural realm, thus the first cause is supernatural and timeless/eternal. The reason the universe appears to be designed and finetuned for life is because the universe has been designed. The individual mind recognizes their existence is certain, the reader knows this is the most apparent absolute truth one cannot deny. But the individual recognizes their existence is not something that must be. The most necessary truth must be an eternal invulnerable mind.

Regarding the complexity of living organisms as discovered in micro-biology scientists admit there is evidence for design, yet many do not accept the Designer being the God of the Bible. Perhaps for a combination of reasons the average scientist does not confess to believing the Biblical account of creation. Perhaps being influenced by popular opinion among peers who presuppose belief in God is unscientific, or emotional reasons is more often why the God of the Bible is rejected. The most intelligent of minds can often be the most stubborn and prideful. When faced with the evidence for God the naturalist will often take their own leap of faith when proposing a counterhypothesis. Directed panspermia is the idea some advanced intelligent beings were necessary for planting the seeds of life on this planet.[18] After discovering the complexity of DNA, molecular biologist Francis Crick proposed the explanation for the uniformity of the genetic code could possibly be extraterrestrial in origin.[19] This hypothesis is not as outlandish as the multiverse theory because the evidence for design is being observed and accepted. One is still left wondering who created the aliens responsible for creating the life on Earth.

The ET origins for human intelligence does not stand well against scrutiny because of how incredibly old scientists believe the universe is. If atheistic evolution is true advanced ET would have to consistently seek out Earth like planets, always needing resources. As can be observed on Earth intelligent life tends to use up more natural resources as technology advances. According to the Fermi Paradox argument if intelligent ET life existed humanity would know at this point in history.[20] When considering how quickly technology is leading towards AI on Earth, certainly some other civilization in the universe has already sent out advanced probes to other galaxies. Computer experts believe within a century there will be AI capable of duplicating itself.[21] Combining this technology with rocket technology would lead to AI programmed space probes adept to reaching the nearest star system in 40,000 years, from where duplicates could be made and sent out to other galaxies.[22] The human mind is intelligent enough to know eventually the Sun will destroy the Earth, and the only hope for survival is to plan on how humanity can escape this fate. The AI thinkers today strongly hold to the belief in “survival of the fittest,” and as Golata has observed the driving desire for advanced technologists is to “explore new frontiers without limits.”[23] Great human minds are already seeking after creating artificial superintelligence, and pursuing advanced rocket technology capable of sending a probe further into space at a faster rate. From this perspective one must ponder on the improbability of there not being advanced ET life since most planets are billions of years older than Earth. With the technology humans now possess there should at least be some detection of alien probes.

The ET origins for human intelligence is improbable when one considers the hundreds of anthropic constants necessary for intelligent life on this planet to be possible. As astrophysicist Hugh Ross calculated when considering the necessary requirements for intelligent life to arise and survive on Earth the chances are one in 10138.[24] One can rationally argue the universe and human mind resulting from ET intelligence is highly improbable. Ultimately the argument for advanced ET creating the human mind is an appeal to ignorance.

Unlike other religious texts in antiquity the Bible was the first to describe the universe as being created by one God, and then this same God created each living organism. The Christian would not be surprised by the discovery of the universe having a first cause, or the discovery of complex design in living organisms. Instead these recent discoveries would mean in this present age God has willed for the human mind to discover the evidence for what was already divinely revealed in scripture. The observable truth is the origin of the universe and the complexity of life is supported by the biblical text. Upon accepting there is absolute truth, when seeking to discover a greater truth one must keep in mind observable truths cannot be dependent on logical fallacies. See below an example on how a logical argument is formed without depending on logically fallacious assumptions, for each premise can be logically defended.

(1)   The human mind can observe evidence the universe is designed.

(2)   The human mind coming into being by chance is improbable.

(3)   The universe is complexly designed thus a higher intelligence created the universe.

(4)   The universe is fine-tuned to support human life.

(5)   The human mind was intended to recognize there is an eternal Designer.

Another problem keeping people from accepting what is logically true, or observably true, is the human tendency to exaggerate, or argue over rather insignificant issues. All people are prone towards embellishing on the truth, even if unintentionally, which often proves counterproductive. When the Christian claims to be an apologist but begins a debate insisting one must believe in six literal days of creation, this is not necessarily true, and can be counterproductive. As argued throughout this paper the human mind is designed to understand how God has revealed Himself in nature and in His word. In Genesis readers find there was not a twenty-four-hour cycle of the Earth spinning around the sun until the fourth day of creation (Gen. 1:14-19). For God a day is not a twenty-four-hour cycle, so both divine revelation and science are not in conflict if the universe is older than thousands of years (2 Pet. 3:8). Perhaps the universe and the Earth only appear to be quite old, either way it does not really matter.

Another reason arguing for the literal days of creation is not necessary is because the idea of atheistic evolution resulting in an intelligent mind is an illogical hypothesis. The opposing side often promotes lies in the schools and in the media. For example, the founders of the supposed Lucy ancestor confessed to being biased and admitted this ape should not be in the family tree.[25] The insistence of atheistic evolution being true is not based on solid observable evidence, and even if some form of naturalistic evolution is true theology and science are not in conflict. A growing number of theologians, apologists and scientists alike have recently united to offer their mutual support for the hypothesis presented by Doctor S. Joshua Swamidass in his book titled The Genealogical Adam and Eve: The Surprising Science of Universal Ancestry.[26] In this book Swamidass presents a logical, scientific, and biblically supported argument unifying evolutionary causes for creation with the biblical account.[27]Despite evolution not being a major obstacle for Christianity hominin fossil seeking paleontologists still tend to exaggerate on their claims. The missing link hunters often insist their worldview is true despite any contrary evidence. What will be noted here is on the ultimate level even Darwin believed there are no “random events,” and there must be a first cause.[28] Considering the improbability of intelligent life emerging by chance the evidence favors a superior intelligence as being the cause. The skeptic may feel it is a stretch for one to claim the evidence is in favor of biblical claims and the Judeo-Christian God. The free minded one will remain open to accepting where the evidence leads.

Readers may question how one can claim to think rationally while at the same time believing in God and miracles like those mentioned in the Bible. The naturalist argues against the possibility of supernatural occurrences, thus there is no God capable of superseding the natural laws. However, because of recent discoveries supportive of an extra-dimensional reality the experts in the higher sciences would disagree with the skeptical naturalist. To be addressed further in this text from the perspective of the experts in astrophysics even the seemingly paradoxical Biblical doctrines, like the Trinity, are logically defensible.[29] There are rational arguments for the supernatural, but what can be observed in nature alone has always argued for the existence of God. Though known for writing one of the more famous objections to miracles, even David Hume stated, “The whole frame of nature bespeaks an intelligent author; and no rational enquirer can, after serious reflection, suspend his belief a moment with regard to the primary principles of genuine Theism and Religion.”[30] Perhaps if Hume knew evolutionists would later believe intelligent life emerging in the universe is quoted as being “less than 10 to the minus one million power” The Natural History of Religion would have never been written.[31] Not only is the existence of the universe a miracle but so is intelligent life.

One should recognize the natural laws are set in place for good reason, but the mind is also designed to identify when an event supersedes the natural laws. If not for understanding and respecting the laws of nature one could not appreciate the greatest miracles to be argued for like the incarnation and the resurrection of Jesus Christ.



[1]Simon Conway Morris, The Runes of Evolution: How the Universe Became Self-Aware, (West Conshohocken, PA: Templeton Press, 2015), 266.

[2] Morris, The Runes of Evolution, 265-266.

[3] Tom Wolfe, The Kingdom of Speech, (New York, NY: Little, Brown and Company, 2016), 3-4.

[4] Ibid., 4.

[5] Paul Golata, The Ethics of Superintelligent Design, (Eugene, OR: Wipf & Stock, 2018), 8.

[6] Werner Heisenberg, Physics and Philosophy, (New York: NY, Penguin Books, 2000), 45.

[7] Wolfe, The Kingdom of Speech, 5.

[8] Unless otherwise noted, all biblical passages referenced are in the New International Version (Indianapolis, IN: Zondervan, 1990).

[10] J.P. Moreland, Love Your God with All Your Mind, (Colorado Springs, CO: NavPress, 2012), 63.

[11] Stephen C. Meyer, Darwin’s Doubt, (Broadway, NY: HarperOne, 2013), 396-397.

[12] Steve Wilkens, Faith and Reason: Three Views, (Downers Grove: InterVarsity Press, 2014), 155.

[13] Anne L. C. Runehov, The Human being, the World and God: Studies at the Interface of Philosophy of Religion, Philosophy of Mind and Neuroscience, (Cham, Switzerland: Springer, 2016), xv.

[14] René Descartes, Discourse on the Method of Rightly Conducting the Reason, and Seeking Truth in the Sciences, (Raleigh, N.C.: Generic NL Freebook Publisher, 1990), 19.

[15] Douglas Groothuis, Christian Apologetics: A Comprehensive Case for Biblical Faith, (Downers Grove: IL, InterVarsity Press, 2011), 214.

[16] Groothuis, Christian Apologetics, 142.

[19] Ibid., 344-345.

[20] Frank J. Tipler, “Intelligent Life in Cosmology,” (International Journal of Astrobiology, Vol. 2(2): 141-148 (2003), 2.

[21] Tipler, “Intelligent Life in Cosmology,” 2.

[22] Ibid., 3.

[23] Golata, The Ethics of Superintelligent Design, 137.

[24] Norman L. Geisler and Frank Turek, I Don’t Have Enough Faith to be an Atheist, (Wheaton, IL. Crossway Books, 2004), 106.

 

[27] Ibid., 174-178.

[28] Tipler, “Intelligent Life in Cosmology,” 2.

[29] Hugh Ross, The Fingerprint of God, (Orange CA: Promise Publishing Co., 1989), 183.

[30] David Hume, The Natural History of Religion, (London: UK, A. and H. Bradlaugh Bonner, 1889), Introduction.



Wednesday, May 15, 2019

Examining Rowe’s Evidential Argument and the Problem of Evil

0 comments | Read more...



Examining Rowe’s Evidential Argument and the Problem of Evil

by

Leonard Lee Brunk

Introduction
The problem of evil has been examined by many philosophers and theologians over the years, and in recent years the evidential argument from William Rowe has inspired intellectuals to more critically reexamine the problem. In this paper Rowe’s evidential argument will be examined premise by premise to determine if this argument is sound, and to do this some arguments against his position will be observed as well. Rowe’s main objection towards belief in God is founded primarily on the idea being if God is truly good and just, He would not tolerate gratuitous evils. Now, Rowe is very confident all people must ultimately confess there are evils which have occurred, and will occur again, serving no greater purpose, completely unbeneficial for humanity. The notion of unnecessary evils must be examined, and one must consider to what degree the evils tolerated by God help serve a greater purpose. If Rowe is correct about unnecessary evils being evidence against a good and just God, this will be revealed upon investigating the counterarguments to his claim.  
Considering the First Premise from a Biblical Perspective
In this world where unnecessary suffering seems to occur quite often there are those who have concluded because of purposeless suffering God must not exist. Here is where Rowe begins the argument, in stating the first premise being;
1.      There exist instances of intense suffering which an omnipotent, omniscient being could have prevented without thereby losing some greater good or permitting some evil equally bad or worse.[1]
The theist should first consider what knowledge the scriptures provide with regards to these unnecessary instances of suffering. Unsurprisingly, there is an entire book found in the scriptures, Ecclesiastes, dedicated to addressing what appears to be meaningless in this world. In this book Solomon wisely expresses how sorrow can be good for the heart, better than laughter, because when one is lost in pleasure they fail to recognize and care for those who are in mourning (Ecce. 7:2-4 NIV).[2] The writer later speaks on the need for one to be balanced. Readers are told to not be too righteous, which could lead to self-righteousness, but neither should one be overwicked, for there are instances where the wicked live long lives while the righteous die prematurely (v. 15-18). He goes onto state, “The man who fears God will avoid all extremes” (v.18). In the conclusion readers are reminded on how apart from God everything is meaningless, so people are to revere God and trust in His commands, for He will rightly judge all the good and the evil (v. 12:13-14). So, the Christian theist recognizes because there are instances where people suffer horribly, as a result there comes those who are sympathetic with the sufferer. For the one who has only ever focused on the pleasures of life there is a lack of empathy and therefore a lack of wisdom. The theist recognizes all people are capable of being balanced, but the reason one can be balanced is because the amount of evil in this world does not outweigh the greater good. In the end, God will righteously judge all such matters and the good will triumph over all evil. From a Christian theist perspective, one recognizes God took direct responsibility for what had come of His creation, and in Christ one has hope in a redeemed world to come.[3] So with regards to the first premise presented by Rowe, the theist can argue even if there appears to be unnecessary suffering, in Christ one sees God has paid a price offering hope of escape from this fallen world. Therefore, when the faithful witnesses what appears to be unnecessary suffering, one is more inclined to long for Heaven, and the day God will bring an end to all suffering and injustice. Even the worst of evils cannot cause the Christian to forget the great hope found in Christ, thus from the suffering the Christian matures spiritually, and the greater good prevails.
The Soul-Building Argument
One argument presented to counter Rowes’ first premise is inspired by John Hicks’ soul-building theodicy. Hick believes the evils known in this world help humans grow morally and thus the soul-making process is enthused as a result of evil and suffering.[4] Hick argues if in another world God made humans aware suffering was for the sake of soul-building, such people would have no compulsion to overcome evil, for they would recognize there was no greater evils to overcome.[5] In other words what motivates humans to seek out ways of overcoming certain evils in life would not be possible if people could perceive of there being meaning behind every form of evil tolerated by God.[6] What is interesting here is the point being the potential soul-building resulting from certain evils is only possible because there is seemingly excessive evil which seems to serve no purpose. So, the paradox is soul-building happens because of the seemingly unnecessary evil.[7] Though respecting the counterargument from Hick, Rowe still seems to believe a person can determine how much evil is necessary for soul-building.[8] Rowe explains how the number of those killed in the Holocaust could have been less and the building of souls would have still come as a result, so therefore there is excessive evil which serves no purpose.[9] This reasoning should bring to mind for the Christian the unjust suffering Christ endured and His unwarranted death on the cross. The one who recognizes Jesus in history but denies His resurrection may at first see the suffering endured by Christ as unnecessary. Yet even in rejecting Christ deity the scholar cannot deny the greater good which can come about as a result of one placing their faith in Christ. Rowe brings up the hypothetical fawn who dies a horrible death for no reason.[10] One can just as easily imagine a scenario where an innocent lamb is tortured by young boys for sport, and no one is there to prevent the poor lamb from being tortured to death. If God desired to prove the greater good is somehow exemplified by the seemingly unnecessary evils He would have to directly connect with the fruitless death of the innocent.

Rowe argues for their being an excessive amount of certain evils incapable of serving a greater good and feels this is difficult to deny.[11] Therefore, the second premise to the argument, which will be analyzed more closely later, argues if God is real, He would prevent certain horrific evils without preventing a greater good or bringing about greater evil.[12] If God is the Christian concept of God, then noticeably the human mind would be limited at understanding the mind of God. A person should humbly recognize their thoughts and ways are incomparable to Gods’, just as His realm is higher than the human realm so must Gods’ ways and thoughts be higher than a finite being (Isa. 55:8-9).
Stephen Wykstra offers a relevant counterargument to the evidential and deductive stages of the argument sanctioned by Rowe. Wykstra argues from the perspective being humans cannot rightly judge the mind of God, for what appears to be an evil God is unjust in tolerating may indeed serve a justifiable purpose.[13] Where Bruce Reichenbach argued for Rowe being guilty of appealing to ignorance, Wykstra recognizes this may not be the case because in the example given of the fawn dying a slow death Rowe comments on there not ‘appearing’ to be a greater good attributed to the suffering the fawn endured.[14] So, one must wonder if the appearance of unnecessary evil is enough of an argument to outweigh any evidence pointing towards the possibility of a greater good resulting from the evil. What is worth noting is on how what appears to be the case for Rowe may not appear as such for the faithful Christian. Wykstra refers to the Condition of Reasonable Epistemic access, or CORNEA, which challenges what Rowe believes to be strong evidence against God.[15] The wisdom of God would obviously be much greater than the wisdom of man. So, when the finite human judges for what God should do, or what He should not allow, this is like a toddler judging their parents’ actions.[16] Therefore what appears to be true for Rowe would not appear as such from Gods perspective. Rowe has accepted the evidential point to Wykstra’s CORNEA, but still feels the apparent excess of meaningless evils in this world is enough for one to rationally conclude God does not exist.[17] Rowe does not feel God has any justifiable reason for tolerating certain evils’, and perhaps this is because Rowe is not truly considering the kind of God Christians’ believe in. One must remember when arguing against the Christian God and using the problem of evil as a starting point, one is attempting to argue against the morality of a God who created human life at the cost of personal suffering. One is attempting to argue against a God who personally endured suffering out of love for those undeserving. In this case, considering how God does offer a promise of eternal joy in a realm without suffering, when one argues against God because of the suffering in this world one is rejecting His offer. All the answers will not be discovered in this temporary realm of existence. However, there is enough good reason to believe God is love, as found in Christ. One can never fully trust in someone until taking the initiative to enter a relationship with the person. In this world there is not too much evil to prevent one from recognizing the greater good and having rational reasons for trusting in the love of God.

When analyzing the first premise Rowe presents one is intended to recognize based on the rationality behind what can be observed about potentially unnecessary evils, one should conclude God does not exist. Rowe asks readers to consider the suffering of the fawn in the distant forest, a suffering which serves no purpose.[18] Because one could rationally assume suffering which serves no purpose does occur Rowe presents his second premise, where the first part states, “(2) An omniscient, wholly good being would prevent the occurrence of any intense suffering it could…”[19] To this first part Alvin Plantinga has already agreed, but in his Freewill Defense he has successfully argued logic permits one to believe God could not have created a world containing only moral good without there also being moral evil.[20] Which, the second premise to Rowes’ argument concurs the only reason God would not prevent certain sufferings is if in doing so the cost would be losing a greater good or letting an equal evil or worse evil occur.[21] Rowe agrees Plantinga may have solved the logical problem of evil but when considering the epistemological form of the problem the atheist has a rational reason for not believing in God.[22] Rowe believes the freewill argument fails because any person can imagine a better world than the present one, where the lack of certain evils would not take from the greater good. The argument is if the world contained less immoral fiends like Hitler this would not take away from peoples’ freewill to choose between right and wrong, and since God does not prevent the extreme evils, atheism is justified.[23] What Rowe is actually saying is from a personal perspective certain evils seem unjustified therefore one has a right to judge God and reject Him.
When considering the second premise from a biblical perspective one must remember God is a righteous judge. The evil allowed is building up to a point where when God does bring judgement down all will recognize He is a righteous and just God (Gen. 15:16; Dan. 8:23).[24] People may wonder why Christ did not return sooner, as the early Christians’ believed He would, but God is patient and He desires for many more people to become His children (2 Pet. 3:8). If Jesus returned too soon so many in the world who never heard of His teachings, His sacrifice, the resurrection, they would simply be confused knowing nothing about this God. Others would see the early return of Jesus as a sign of Him seeking after revenge and wanting to punish those who wronged Him. In other words, if Christ returned too soon the entire gospel message would be misunderstood by most of the world, and His justice balanced with His great love would not be freely recognized. In the present day most of the world has heard about who Jesus Christ is and what He has to offer those who will accept Him. Jesus made clear He would not return until the whole world has heard the gospel, until all nations have knowledge of who He is and what He has done (Matt. 24:14). Even today if Christ returned for all to see no person who has heard about His sacrifice and resurrection could rationally argue He is wrong to bring down judgment against all evil and those who chose to reject Him. Even considering the profuse amount of seemingly unnecessary evils, if the whole world knew of what Christ has done, upon His return and impending judgment, no person could rightly judge Him as being unjust. Rowe is simply trying to argue one is rational to believe God does not exist because of gratuitous evil, yet in the same paper admits the theist has rational reasons to believe in God.[25] This just serves to prove God has created a world balanced enough where a person can freely believe in God, for rational reasons, or choose to argue there appears to be good enough reason to reject God. Therefore, Rowe is admitting his entire argument is not direct evidence against God, but simply meant to show an atheist can rationally justify their lack of belief, just as well as the theist can justify their belief.[26] This is equivalent to someone choosing to not believe in God simply because one cannot see God, yet also agreeing an unseen God may likely exist as well.

The theist should sympathize with the point Rowe is trying to emphasize in his argument. Wykstra is right to argue the finite mind cannot understand Gods’ purposes for allowing certain evils, but this does not mean God has no good reasons.[27] However, Rowe does not simply leave readers with the hypothetical scenario involving the suffering fawn, but he brings up a real scenario which forces the theist to respond. The theist is asked if there is rational reason to believe God is justified in allowing the suffering endured by a five-year old girl, who was beaten, raped, and strangled to death.[28] Rowe is wanting readers to ponder the epistemic probabilities, and the critical theist should not overlook what Rowe is trying to argue.[29] Though no one would argue for the rape and murder of children being justified to serve a greater good, the Christian is left remembering why there is a Hell for the unrepentant murderer, and why there is an eternal Heaven for the child victims. The main point to the argument Rowe gives is the claim there are certain evils which no greater good can outweigh, or defeat.[30] Simply stating one cannot be certain this is true because one cannot understand the mind of God, does not seem to be good enough for Rowe and others, when considering the rape and murder of a five year old girl. The theist is being called to recognize every incident of horrific evil, which cannot be countered with greater redeeming good, lowers the probability of God existing.[31] The theist needs to determine if this is a rational and fair proposition. Perhaps the Christian should take a moment and reflect on a truth which has been determined by statistical probabilities. Wherever and whenever the church is the most comfortable the church is the weakest. Where there is the increase of pleasure and comfort the growth of the church decreases, and there is an increase of those who leave the church. Wherever and whenever there is an increase of unjustified persecution against the church, there is the increase of faith and often the church grows. In China even when those against the church provide the lowest estimates these numbers prove despite the persecution, or as a result of the persecution, the church in China is growing rapidly.[32] Even the persecuted faithful Christians in the Middle East do not take what non-believers would deem the easier route and renounce their faith.[33]
The argument Rowe presents is the kind meant to encourage like-minded peers, proving worthwhile to atheists, but not so impressive to the intellectual theist.[34] The one who supports the freewill defense has already established the existence of God is not incompatible with the degree of evil known in this world, nor even the apparently pointless evil.[35] Imagine a righteous judge has promised to bring justice against all the criminals in the City of Despondency. Furthermore, this judge promises compensation for the innocent victims, ten times from the amount they had lost or suffered. If the judge proves able to accomplish what was promised the judge cannot rightly be labeled as unjust for not arriving to the city sooner. If the judge can prove righteousness prevails over the lesser evil, then even the worst of evils cannot be used as an argument against the justice served by such a judge. Arguing the instances of seemingly meaningless suffering is evidence against God fails on multiple levels. This argument does not prove so rational an argument to counter neither the freewill defense, nor the soul-building argument, neither the Calvinist view of Gods' grace or the Arminian view.[36] If one can present evidence for the justice and love of God far surpassing all the evil known in this world, this is enough to properly defend the Christian God, regardless of some apparently senseless evils. 
Apart from Christ Rowe would be Correct
The Christian must argue against the proposal given by Rowe while bearing Christ in mind. Many still proclaim Rowe presented a solid and praiseworthy argument against theism. Nick Trakakis even stated, ‘the only rational course of action left for the theist to take is to abandon theism and convert to atheism.’[37] Therefore, in concluding the argument Rowe asserts;
“(3) There does not exist an omnipotent, omniscient, wholly good being.”[38]
Rowe assumes this to be true, because of personal observations of apparent evils which do not serve a greater good, or hypothetical evils which should not be tolerated by God. If there was no notion of there being some great evil necessary to overcome, the entire gospel message would be meaningless. All stories true and those inspired by the truth involve characters' who often stand against seemingly impossible odds. When one hears of an innocent child being brutally tortured and murdered the hearts of most have not grown so cold to leave one unmoved by such an unnecessary evil act. No, most people who hear of such a despicable evil feel anger against a cruel world capable of such unnecessary suffering, and one also feels remorse. In the least all people will recognize the world needs to change and is very broken. The Christian is at an advantage, for their very faith is grounded in the suffering of their Lord, hence the temporary trials and suffering in this world are expected, but the hope Christ gives proves far superior.[39] Because of the evil Christ allowed to be done to Him, and because of His sacrificial suffering and death the Christian is empowered to express humility and share the love of Christ even when knowing of, or facing the greatest of evils.[40] So, again the argument Rowe presents may make sense from the perspective of an atheist, but from the perspective of the Christian theist Rowe presents no valid evidence against God.
Many missionaries recognize often those in the most hopeless of situations are more likely to respond to Christ than those who come from the most prosperous and pleasure ridden places. For the child dying of Aids in Africa the only hope the one suffering has is found in Christ. For the widow in a war-torn village after a genocidal raid resulted in the deaths of her children, if not for knowing her family loved Jesus, and the belief in eternal life, the widow would be left hopeless. 
(1)   Even the greatest of evils cannot make hope in Christ obsolete, or break the spirit of the faithful. 
(2)   In the face of the most horrible evils, for the Christian their hope in Christ increases so the greater good proves more evident.  
(3)   The Christian recognizes there are many gratuitous evils in this world seeming to serve no purpose, but at the same time this truth affirms the world needs a Savior. 
(4)   The greatest of evils do not extinguish hope in a greater good, hence the greatest of evils compels the faithful to depend on the love of Christ even more. 
(5)   Since there is no evil which proves so powerful as to extinguish the hope of the Christian, but instead only increases ones' hope in Christ, then it would appear there are no gratuitous evils which fail to amplify the greater good. 
This argument only proves illogical if faith in Christ proves to be in vain. Since history has proven without the use of force or intimidation faith in Christ grows even more despite suffering, this proves hope cannot be extinguished. God allowed certain evils so His love would be fully recognized in Christ upon Him defeating evil and death on the cross.[41] This also serves to prove apart from Christ not only is all suffering meaningless, but all is meaningless. Since most people recognize there is hope despite the excessive evil in this world, hope proves more powerful, particularly hope in Christ. For the Christian who loses a child, even if by some horrible circumstance such as the child being murdered, even still their only hope is found in Christ. When the faithful suffer their longing for Heaven increases, along with the desire to tell others about the only hope there is. 

            Rowe attempts to argue all people recognize there are meaningless evils serving no purpose thus there must be no God. This argument has been analyzed from multiple perspectives but ultimately this paper has argued apart from faith in Christ Rowe would be correct. There are horrible evils in this world, but the amount of evil does not overpower the greater good. Since seemingly meaningless evil only serves to test and improve on the faith of the Christian the hope one has in Christ proves relevant, and thus the evils in this world do help to point one towards a greater good.



Adams, Marilyn McCord and Adams, Robert Merrihew. The Problem of Evil. Oxford, NY: Oxford University Press, 2009.

Feinberg, John S. The Many Faces of Evil. Wheaton, IL: Crossway, 2004.
Hick, John. Evil and the God of Love. New; New; ed. Basingstoke: Palgrave Macmillan, 2010. doi:10.1057/9780230283961.
Hopkins, Philip O. "IRAN'S ETHNIC CHRISTIANS: THE ASSYRIANS AND THE ARMENIANS." Journal of the Evangelical Theological Society 61, no. 1 (03, 2018): 137-52, http://ezproxy.liberty.edu/login?url=https://search-proquest-com.ezproxy.liberty.edu/docview/2048051607?accountid=12085.

Plantinga, Alvin. God, Freedom, and Evil. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1974.
Rowe, William L. and Trakakis, Nick. William L. Rowe on Philosophy of Religion. New York, NY: Routledge, 2016.
Rowe, William L. "Plantinga on Possible Worlds and Evil." The Journal of Philosophy 70, no. 17 (1973): 554-55. doi:10.2307/2025309.
Strobel, Lee. The Case for Faith. Grand Rapids, MI: Zondervan Publishing House, 2000.
Trakakis, Nick. The God Beyond Belief: In Defence of William Rowe's Evidential Argument from Evil. Vol. 27;27.;. Dordrecht: Springer, 2007;2006;. doi:10.1007/1-4020-5145-X.
Wright, N.T. Evil and the Justice of God. Downers Grove, IL: InterVarsity Press, 2006.
Wykstra, Stephen J., Timothy Perrine, and The Society of Christian Philosophers. "Foundations of Skeptical Theism: CORNEA, CORE, and Conditional Probabilities." Faith and Philosophy 29, no. 4 (2012): 375-399.
Yung, Hwa. "The Church in China Today." Transformation 21, no. 2 (2004): 126-128.



[4] John Hick, Evil and the God of Love, (New; New; ed. Basingstoke: Palgrave Macmillan, 2010), 256-257.
[5] John S. Feinberg, The Many Faces of Evil, (Wheaton, IL: Crossway, 2004), 222.
[6] Ibid.
[7] Ibid.
[8] Ibid.
[10] Marilyn Adams and Robert Adams, The Problem of Evil, 143.
[13] Marilyn Adams and Robert Adams, The Problem of Evil, 155.
[14] Ibid., 130.
[15] Ibid., 152.
[16] Ibid., 155.
[17] Stephen J. Wykstra and Timothy Perrine, and The Society of Christian Philosophers, “Foundations of Skeptical Theism: CORNEA, CORE, and Conditional Probabilities," (Faith and Philosophy 29, no. 4 (2012), 376.
[19] Ibid., 336.
[20] Alvin Plantinga, God, Freedom, and Evil, (Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1974), 44.
[22] William L. Rowe, "Plantinga on Possible Worlds and Evil," The Journal of Philosophy 70, no. 17 (1973), 555.
[23] Rowe, "Plantinga on Possible Worlds and Evil," 555.
[24] N.T. Wright, Evil and the Justice of God, (Downers Grove, IL: InterVarsity Press, 2006), 44.
[27] Ibid., 230.
[28] David Kyle Johnson, "A Refutation of Skeptical Theism," Sophia 52, no. 3 (2013), 426.
[29] Johnson, "A Refutation of Skeptical Theism," 427.
[30] Ibid.
[31] Ibid., 429.
[32] Hwa Yung, "The Church in China Today," (Transformation 21, no. 2 (2004), 126.
[33] Philip O. Hopkins, "IRAN'S ETHNIC CHRISTIANS: THE ASSYRIANS AND THE ARMENIANS," Journal of the Evangelical Theological Society 61, no. 1 (03, 2018), 152.
[35] Ibid., 243.
[36] Feinberg, The Many Faces of Evil, 363.
[37] Nick Trakakis, The God Beyond Belief: In Defence of William Rowe's Evidential Argument from Evil, (Vol. 27;27.;. Dordrecht: Springer, 2007), 341.
[38] Rowe, William L. Rowe on Philosophy of Religion, 336.
[39] Lee Strobel, The Case for Faith, Grand Rapids, MI: Zondervan Publishing House, 2000), 54.
[41] Norman L. Geisler and Frank Turek, I Don’t Have Enough Faith to be an Atheist, (Wheaton, IL. Crossway Books, 2004), 400.


We Are Nicholas Moore

We Are Nicholas Moore
A symbol can be immortal.

Popular Posts

We Are Nicholas Moore

We Are Nicholas Moore
"As a symbol, l can be incorruptible." David S. Goyer

About Me

The shared vision for all of us here at Moore Enterprises: "The united; the new republic. They had everything in common, and they lived a balanced life. Selling their possessions and goods, to give to their brothers and sisters who were in need; for no one would be without. Each member felt peace and lived a comfortable life, growing together in a prosperity more valuable than simply material wealth. Every day they met together and taught each other, growing in wisdom, and love. No one was intimidated by the other, but instead each recognized what their brothers' and sisters' had to offer for the tribe. They encouraged each other, and their children grew up much the same; stable in all key areas and seeing no sense in discrimination. They broke bread and ate together in their homes, which they all helped manage when there was need. There was peace of mind, for no one lived in excess and all were provided for. Their foundation was strong; their new beginning and their future was bright and new. Because of their generosity, their prosperity multiplied... Their numbers grew daily; those who were saved from the past generations greed..."

We Are Nicholas Moore

We Are Nicholas Moore
“Every natural fact is a symbol of some spiritual fact.” Ralph Waldo Emerson

Followers