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Robert Kortus is an aspiring writer, musician, social justice advocate, and recovering worldoholic. He is passionate about the life and teachings of Jesus, and does his best to live his life accordingly. Robert grew up on the west coast, near Seattle, WA, and was heavily influenced by the culture and music of the great northwest. He currently resides in Sioux Falls, SD with his wife and two children. For the last five years has has worked for an NPO that works with prison inmates. In his free time he enjoys working with rescue dogs, brewing (and consuming) beer, and shopping for guitars. Recently, Robert started an organization, The Armistice Project, that works to bring LGBTs and churches together. Having grown up in a fundamentalist Christian home, Robert has seen the dark side of religion and the church. Over the last few years he has been on a "second journey" of rediscovering God, Jesus, the Bible, faith, and what it all means. This blog is about that journey and what he's learned along the way.

Take Aways: Misquoting Jesus

Today’s review is on Bart D. Ehrman’s Misquoting Jesus: The Story Behind Who Changed the Bible and Why.  Ehrman is one of my favorite authors on the subject of religion and I was happy to find this book at the local library.  Ehrman is considered one of the leading authorities on the New Testament (NT), and his wealth of knowledge and experience comes through in all his books. In Misquoting Jesus, we take a close look at the history of the NT, who wrote the individual books, how and why they were edited over time, and how the 27 books that now make up the NT came to be canonized.  As the title suggests, the crux of the book is on the many, many changes that were made to the books of the NT throughout the centuries, why they were made, and how they influenced Christian doctrine.

A couple important points to start with.  You will often hear believers talking about various Bible translations being better than others because of how close the are to “The original Greek and Hebrew” texts.  This is misleading because there are no original Greek or Hebrew texts in existence.  All that we have are copies of copies of copies.  And speaking of copies; apologists will often claim that the large number of copies we have of the NT are evidence to the Bible’s reliability.  While, it’s true that there are thousands of copies of NT books, virtually no two copies are the same.  In fact, there are more discrepancies between the different copies of the NT then there are words in the entire NT.  Regarding these discrepancies:

Of all the hundreds of thousands of textual changes found among our manuscripts, most of them are completely insignificant, immaterial, or not any real importance  other than showing that scribes could not spell of keep focused any better than the rest of us.  It would be wrong however to say -as people sometime do – that the changes in our text have no real bearing on what the texts means or on the theological conclusions one draws from them.

Because of all the mistakes and alterations, and due to the fact that we do not have the original manuscripts, it is virtually impossible for us to know what the original authors’ true words were.  This poses a big problem for those who claim that the Bible is the “inspired word of God”.  Even if God had inspired the writers of the original text, we have no way of knowing what that text actually said.  If God was so concerned about preserving his words, why not ensure that they were passed down, unaltered, throughout the generations?

It would have been no more difficult for God to preserve the words of scripture than it would have been for him to inspire them in the first place.  If he wanted his people to have his words, surely he could have given them to them (and possibly even given them the words in a language they could understand, rather than Greek and Hebrew).

Some have argued that the people making the copies took great diligence to ensure that the manuscripts were as unaltered as possible.  This is also false; the scribes copying were largely not religious scholars, but people outside the religious community:

Texts were typically copied either by professional scribes or by literate slaves who were assigned to do the work within a household.  That means, among other things, that the people reproducing the texts throughout the empire were not, as a rule, the people who wanted the text.

We need always remember that the copyists of the early Christian writings were reproducing their texts in a world in which there were not only no printing presses or publishing houses, but also no such thing as copyright laws.  How could the authors guarantee that their texts were not modified one put into circulation?

As mentioned above, most of the mistakes found throughout the various copies are relatively insignificant.  However, sometimes the changes were more drastic.  Many manuscripts have whole sections that have been altered, added to, or taken out all together.  A couple of well-known examples are Mark 16:9-20 and the story of the adulterous women found in John 7:53-8:12.  Both of these accounts are not found in the earliest copies that we have, and were added later.  Sometimes only a single word was changed, but these deliberate changes could have significant impact on the overall message of the text, as we will see shortly.  Often the texts were changed to suit the views of whichever scribe happened to be copying to better fit the prevailing “orthodox” view at the time.

We see this in regards to how women were viewed, and their role in the church.  For example, I Cor 14:26-33 directly contradicts what Paul says in chapter 11:5 regarding women prophesying, and was likely added later on.  It also contradicts the many times that Paul recognizes female prophets, including Euodia and Syntyche (Phil 4:2), Phoebe (Rom 16:1), Priscilla (Rom 16:3), and Junia (Rom 16:7).  In regard to the last example, many texts purposeful changing of the word Junia to Junias.  This is problematic however, as Junia was a common women’s name, but there is no evidence in the ancient world for “Junias” as a man’s name.  Many modern English translations of the Bible still carry this error.

The alteration was no doubt made by a scribe who was concerned to emphasize that women should have no public role in the churches, that they should be silent and subservient to their husbands.

During the second century, hostilities between Jews and Christians were rising, and many Christian leaders wanted to put a real emphasis on the fact that it was the Jews who killed Jesus, and God would not forgive them for it.  Some manuscripts are missing Luke 23:34, most likely because certain scribes didn’t like the idea of Jesus forgiving the Jews.  Also, in one of the earliest complete manuscripts, the Codex Sinaitus, Luke 23:25 reads that Pilot “handing him over to them [i.e. to the Jews] in order that they might crucify him”, thus emphasizing who was really responsible for crucifixion of Jesus.

One of the most controversial subjects in early Christianity was the nature and divinity of Jesus.  Texts were often altered to match the particular Christology of whoever happened to be copying the manuscripts.  For example, John Wettstein noticed that the Codex Alexandrinus had been altered in I Timothy 3:16.  The original manuscript had been altered from saying Christ “who was made manifest in the flesh” to say “God made manifest in the flesh”.  Also, we can see in the books of Luke and Acts that there seems to be a discrepancy regarding when Jesus became divine.  The author states Jesus as Son or God, but did he become the Christs (Luke 2:11), at baptism (Acts 10:37-38), or at resurrection (Acts 2:38)?

So how did the Bible come to be as it is?  It was well-known early on that there were a great amount of discrepancies amongst the early manuscripts.  As Ehrman notes:

 Already in the second century, the pagan critic Celsus had argued that Christians changed the texts… his opponent Origen speaks of the “great” number of differences among the manuscripts of the Gospels; more than a century later Pope Damascus was so concerned about the varieties of Latin manuscripts that he commissioned Jerome to produce a standardized translation; and Jerome himself had to compare numerous copies of the text, both Greek and Latin, to decide on the text that he thought was originally penned by its author.

The simple answer is this: “The group that established itself as ‘orthodox’ then determined what future Christian generations would believe and read as scripture.”  As time went on, and certain groups rose to power, they decided how the Bible was to be read and understood.  They altered the texts to match their particular theology, and much of that theology has been passed on to present day.

The Bible is a collection of the work of men, with all the biases, mistakes, and corruptions that we would expect from a work that has been touched by countless hands.  It’s time people start treating the Bible for what it is, rather than what they want it to be, and stop basing their beliefs on what ancient men wrote down, and future men edited.

Thanks for reading.














How do millions know what is inthe New Testamnet?  They “know” becasue scholars with unknown names, identities, backgrounds, qualifications, predilections, theologies, and personal opinions have told then what is in the New TEstament.  But what if the transaltors have translated the wrong texts?

The King James is based almost entirely on a Greek text derived from a single twelve-century manuscript that is one of the worst that we have available to us

Can Science Answer Everything?

I’m a huge science nerd.  Anyone who knows me or reads this blog can attest to that.  Of the books I read last year, half of them were science books: biology, cosmology, psychology, neuroscience, physics, etc.  Science is a passion for me and a field that I advocate for and encourage others to also pursue.  Unfortunately, I seem to be in the minority; only 28 percent of American adults currently qualify as scientifically literate.  It seems most people in our society are ignorant of the most basic facts of science, the scientific method, and how far we’ve come in understanding the world around us.

Now, I understand that learning about quantum mechanics, string theory, and multiverses may not be everybody’s cup of tea, but I firmly believe that a very basic understanding of science should be common knowledge.  Science affects nearly every aspect of our daily lives, from the food we eat, to the medicines we take, to the computers we work on; science is at work all around us.  Yet, most people you talk to don’t understand the significance of peer-review.

This becomes apparent anytime there’s a debate in which science is brought up, particularly when the topic centers around religion.  As someone who regularly invokes science whenever religion is on the table, one of the most common responses I get is – “Well, science can’t answer everything!”  This is generally employed as a discussion-stopper; a last ditch, hail-Mary attempt to change the course of discussion.  The implication being, of course, that since science can’t explain it, then God/religion can.  I want to unpack this oft used defense and explain why I believe it is fallacious argument and needs a rebuttal whenever possible.

First, people who claim “science can’t answer everything” generally have no idea what science can and cannot answer.  Science has made some incredible discoveries in the last several decades and continues to make new discoveries almost daily.  One could spend hours trying to keep track of new insights being gained through the numerous scientific fields.  Unfortunately, our public education system also lags behind in providing students with accurate and current information.

So, I understand if people are uninformed about the latest scientific findings; but don’t then presume to know what the limits of science are.  When it comes to the topics of dispute with theists, I’ve yet to encounter one that science doesn’t have an answer for; if not an evidence-backed theory, at least a working, plausible hypothesis.  When it comes to our daily existence, science does provide us with many adequate answers.  A quick Google search is generally all that’s required to find out if science has an explanation for “X”.

Second, the use of the word “can’t” is problematic.  Look back at what life was like for people living in the 1800’s and compare it to today.  Read up on all the discoveries about the universe that we’ve made in only the last 100 years.  Things that only a century ago would have been considered unknowable are now common knowledge.  The amount of progress humanity has made in such a short period is truly remarkable.  It would be unwise to put limits on scientific discovery.  

There remains a multitude of questions that scientists have about the universe and for every new discovery, new questions arise.  But to state emphatically that science “can’t” provide an answer is imprudent.  A better way to say it would be that science “hasn’t yet” found an answer.  I have no doubt that many of the big questions we all have will be answered in the next century – what caused the Big Bang?  How did life arise on Earth?  Are we alone in the Universe? – just to name a few.

Lastly, by using “science can’t explain everything” as a reason for believing in a God, you are committing a logical fallacy.  Known as the “God of the Gaps” fallacy, it happens whenever a theist tries to establish “God” as the answer to a question that science hasn’t come to a consensus on.  By stating that science can’t explain everything, the implication is that God and/or their religion can.  Until evidence for said god is given however, and clear indications as to how it was done, “God” is not a reasonable answer.

Another fallacy related to this, is when theists assert that if a scientific theory is proven false, then their theory, i.e. “God” is automatically true.  This is what’s known as a False Dilemma – assuming that there are only two correct answers.  Let’s say for example, that evolution is falsified; that does not automatically make creationism right.  Creationists still have to come up with scientific evidence to support their claims.

In his book Everybody is Wrong About God, James A. Lindsay posits that the need for explanations, or the need to attribute cause, is one of the fundamental psychological needs that a god-belief provides people.  He states, “A particularly ugly problem regarding attributional frameworks including ‘God’ is that it isn’t only when we lack natural explanations that we resort to religious ones; it also occurs when the natural explanations before us are too threatening to our deeper psychological needs.”  By claiming a belief in a god based on scientific ignorance, theists are hanging their faith on a very fragile thread, or as Neil deGrasse Tyson calls it – “an every receding pocket of scientific ignorance that’s getting smaller and smaller as time goes on.”

There’s nothing wrong with saying “I don’t know”.  To quote Lindsay again, “Honest doubt and frank ignorance are vastly superior to pretending to know or believing for the sake of believing, so far as intellectual virtues go.”  

Science is the most reliable and currently the only method we have of understanding the natural world.  Who knows what new and wondrous discoveries await us in the future?  And as we discover more and more about the universe we live in, the less people will feel the need to rely on mythological explanations.  Thanks for reading.

Three Years In – Some Thoughts

Last month marked the three year anniversary of this blog.  What started as a platform for “coming out” as a progressive Christian to my largely Evangelical friends and acquaintances, soon became the logbook of my journey out of religion.  It was never my intention to lose my religion, in fact I actively fought against it, but the desire to have my beliefs line up with reality eventually won out in the end.

It’s interesting to look back at my early posts and see the gradual transition from faith to reason.  I started off being an outspoken advocate for the teachings and life of Jesus, social justice, and progressive Christian values.  My frustrations with organized religion and self-reflection can be seen in my post where I lament, “It’s a long, messy road when you start picking through your faith, when you start dissecting everything you’ve been taught and believed.”  This frustration soon lead to my break from the Church.   Not long after, I came out publicly as a non-believer, denounced Christianity and its teachings.  I dabbled briefly in mysticism, but science and reason eventually prevailed.

Since that first year, my blog has focused mostly on science, critical thinking skills, counter-apologetics, and calling out bullshit when I see it.  As an atheist living in the Midwest, I feel a certain responsibility to speak out for other non-believers, letting them see that it’s OK to be an open and outspoken secularist.

One of the blogs that made an impact on me when I was de-converting was Neil Carter’s “Godless in Dixie“.  As a former pastor-turned-atheist living in the Bible Belt, he wrote from a place that I could relate to.  He was also kind enough to answer my emails and provide encouragement.  My hope is that Second Journeys can provide that for someone else.

Now in my third year of writing, I’ve been once again doing some self-reflection.  Perhaps it’s time to make some changes in the focus of my writing and my overall mindset in general?

The catalyst for this thinking came from reading James A. Lindsay’s Everybody is Wrong About God.  The book is a “call to action to address people’s psychological and social motives for a belief in God, rather than debate the existence of God.”  A good summary of the book would be, “The debate about God has long been settled, atheism has won out, so now what?”  Lindsay’s book challenged my thinking on a number of points and made me reconsider my approach to talking about religion.  I want to hash through some of these points here.

Lindsay argues that apologists have been unable to provide any evidence for the existence of God, therefore theism is dead.  As such, atheism should also go away, as it has no purpose of meaning anymore: “By dwelling on atheism, we dwell on the debate, and by dwelling on the debate, we perpetuate its counterpoint, theism, as something debate-worthy instead of something that already lost. […] It’s time to move on, and the path we should follow is to stop pretending that theism deserves serious consideration.”

When Bill Nye debated Ken Ham a couple of years ago, many atheists and scientists were upset at Nye for giving Ham a platform to promote his pseudoscience.  They felt that it only helped validate his position and did little in the way of changing opinions.  I think there’s a lot of truth to that, and to the idea of debating theists in general.  By engaging in debates over topics where there is no longer a debate to be had, are we really accomplishing anything other then giving credence to their views? 

Lindsay points out that debating can have the opposite effect of what is desired – people often becoming even more  entrenched in their views when faced with contradicting information.  Unfortunately, facts and evidence don’t carry the weight that they should with many people.  In religion, devout believers have mastered a myriad of tricks and techniques to avoid critical thinking and make their beliefs impossible to falsify.

Nowhere is this more apparent than in the field of apologetics, the so-called  “defense of the Christian faith”.  I’ve talked about apologetics failures before, but Lindsay boils the typical apologetic arguments down to this simple observation, “All these people are saying is that they lack an explanation for these admittedly complex and mysterious phenomena and don’t like the resulting feeling of psychological discomfort enough to pretend they have one in a myth called ‘God'”.

Lindsay observes that at this point in history, apologetics has become a very redundant and foolish endeavor.  Using Sam Harris’s metaphor of religion providing comfort to people the same way that believing there is a diamond the size of a refrigerator buried in one’s back yard might provide comfort, “Taking this metaphor at face value, if religion is believing that there’s a diamond the size of a refrigerator buried in one’s yard, theology is arguing over the brand of the refrigerator.”

So what does this mean for atheists and those like myself?  For one, it means being very selective about who we choose to have debates  (discussions) with regarding theism (or creationism, climate change, etc.).  While some people may be in a place where they are open to hearing new information and are genuinely curious, most have no intentions of changing their pre-determined stance.  This can be tricky to do, especially if you’re someone like me, who enjoys a good debate.  Lindsay points out that, “Because nonbelievers are branded with this unfortunate word (atheist), they are suddenly expected to defend a lack of belief, a burden that isn’t there’s and yet they routinely accept for themselves. […] Part of the nature of this trap is that it enables religious people to misunderstand atheism as a thing like a religion, which they reliably do.”  

This isn’t to say that we shouldn’t make efforts to correct false information and dispel myths when we encounter them.  It simply means not getting drawn into the futile debates, or “lose ourselves in the weeds” as Lindsay says.  Don’t give validity to empirically false ideas by engaging in debates with people unable to handle critique or process contradicting information; i.e. people who suffer from cognitive dissonance.  Be honest. Be direct. Be unapologetic.  State the facts, sight your sources, and move on.  If someone counters, demand evidence and be open and willing to listen if they provide any.  This is not an attempt to shut down discussions in any sort of forceful way, but rather to “facilitate productive conversations that move us forward.”

Equally important, however, is being able to also admit when you don’t have a solid answer.  There’s nothing wrong with saying “I don’t know” and it’s certainly preferable to false certainty.  As Lindsay states, “Honest doubt and frank ignorance are vastly superior to pretending to know or believing for the sake of believing, so far as intellectual virtues go”.

Finally, it is important to acknowledge and understand that peoples’ beliefs in God come from somewhere. “‘God’ means something when people say it, and that something is related to their attempts to meet psychological and social needs.  These needs manifest primarily in three ways: attributional, for a sense of control, and regarding sociality.  When people talk about their ‘God’, they are talking about how they make sense of ideas that allow them to meet or ignore these needs, and they are telling is that they do not really know how to meet them.”   People of faith are not stupid, delusional, or mentally ill – they simply have wrong information about the world we live in.  Wrong information can be corrected.  With this in mind, it is important to not simply tear down false ideas, but to also build up correct ones.

Above, Lindsay points out three main needs that religion provides for people, and we need to be prepared to help meet those needs post-theism.  If we are going to debunk supernatural claims about the world, we need to be providing natural explanations (attributional).  We need to help people understand that the world can be a scary place, but you are ultimately in charge of your life (control).  Alternatives when it comes to the social benefits that church once offered also need to be met (sociality).  There’s no denying that churches often do community really well.  Non-believers are lacking in this department and we need to be better at providing social interactions for people looking to get out of religion.

So what does all this mean for myself and for Second Journeys?  Honestly, I’m not quite sure!  Just as my personal journey out of faith (and this blog) evolved over time, I’m sure it will continue to evolve over time, just in a different direction.

It will likely mean spending less time on counter-apologetics, both on this blog, on social media, and in person.  Theists aren’t coming up with new arguments for the existence of God, just repackaging and rehashing the same old ones anyways.  I plan on continuing my “Mythbusters” series and calling out correct false information and stereotypes.  I will also continue to promote critical thinking skills and provide tools and resources.  A helpful addition may be giving people a glimpse of life on the other side of religion, providing resources, and maybe working on some sort of on-line community for people.  This will be as much for my benefit as anyone else.

I think Lindsay is right that it is time for us to move forward into a “post-theist” society, similar to what Scandinavian countries have done.  “The next rational step is to stop treating the idea of ‘theism’ seriously at all.  The war of ideas is over.  The goal is not to create an atheist society so much as to create one that has left the idea of ‘God’ behind in its superstitious past.”  It’s time to move past the atheism/theism debate and start constructing new, healthier, evidence-based world views and trying to solve real world problems.  This doesn’t mean shying away from using the term “atheist”, but simply acknowledging that you don’t believe in a god and moving on to more important matters.

Thanks for reading.












The Privileged Immunity of Beliefs, and Why They Don’t Deserve It

Recently I came across a post on social media that a friend had shared.  This friend, by all counts, is a left-leaning liberal and makes no apologies about it.  Most days I agree whole-heartedly with what she posts.  This post, however, had me shaking my head a bit:

By now, everyone on social media has seen the rash of “spirit animal”  memes popping up on their news feeds.  Nowadays, EVERYTHING is considered a “spirit animal”, from real animals to fake animals, real people to fictional people, and even inanimate objects.  I have no dog in the fight and find the whole trend annoying.  But, I bring it up as a spring board for a discussion on the topic that I’ve been thinking about for a while now- the censoring of ideas.

As the post above seems to imply, Mari is wanting to shut down the use of “spirit animal” jokes and references, claiming that spirit animals are “sacred”, part of her “deeply help religious beliefs”, and claiming that non-Natives “do not get one” and should use other words.  Mari isn’t the only one denouncing the use of spirit animals.  Articles have been written claiming that non-Natives shouldn’t claim to have spirit animals, or that only Anishinaabe tribes can use them.  Some have gone so far as to argue that it is casual racism.

Should people stop making light of Native American religions, or is this a case of political correctness going too far?  Let’s delve into this issue.

I’ll start by stating this bluntly:

While people intrinsically deserve respect – beliefs /ideas do not.

No belief, ideology, or thought is above reproach; all ideas needs to be on same level playing field of inquiry.

In the marketplace of ideas*, beliefs of every description are attacked from every angle to test how well they stand up to rigorous scrutiny.  This is how ideas are weeded out to determine how well they match up to our current understanding of reality.  The marketplace is responsible for identifying and eradicating those ideas that are based on deception, ignorance, or error.  No idea is immune from this scrutiny, regardless of long it has been around or how strongly held it may be.

Nowhere will you see this call for “criticism immunity” more clearly then in adherents of religion.  There are many who would loudly argue that religious ideas, traditions, and beliefs are somehow “off limits” from criticism, inquiry, or satire.  Some countries have taken this to the extreme in the form of blasphemy laws – laws limiting the freedom of speech and expression relating to blasphemy, or irreverence toward holy personages, religious artifacts, customs, or beliefs.  These laws go so far as to give redress to those who feel insulted on account of their religion.  In some countries, such as Saudi Arabia and Iran, violation of blasphemy laws can be punishable by death.

Here in America, we see this sort of “privileged immunity” come most often from Christians who are quick to cry ‘persecution’ anytime someone attacks, questions, or disrespect their religious beliefs.  Yet, I am also seeing this same sentiment more and more from liberals and atheists.  They are quick to attach labels such as “prejudice”, “racist”, or “phobic” on anyone who points out the harm that religion is causing in the word.  Public figures are often labeled “Islamophobes” for offering up harsh criticism of the religion, a trend that has made many people afraid of speaking out against the atrocities carried out in the name of Islam.  Free-speech fundamentalists will argue that all opinions are deserving of respect and should be given a platform, regardless of how hateful and dangerous they may be.

(RELATED: Why free speech fundamentalists are undermining the case for free speech)

Daniel Dennett famously wrote about this subject in his book Breaking the Spell: Religion as a Natural Phenomenon, in which he argues that religion is in need of scientific analysis so that its nature and future may be better understood.  The “spell” that requires “breaking” is not religious belief itself but the belief that it is off-limits to or beyond scientific inquiry.  He likened religion to a virus in the way that it protects itself from questioning.  “What a fine protective screen this virus provides,” he observes, “permitting it to shed the antibodies of skepticism effortlessly!”  Dennett is confounded over the notion that it is sacrilegious to question your own beliefs and an insult for anyone else to try – “It is commonly supposed that it is entirely exemplary to adopt the moral teachings of one’s own religion without question… I am urging, on the contrary, that anybody who professes that a particular point of moral conviction is not discussable, not debatable, not negotiable, simply because it is the word of God… should be seen to be making it impossible for the rest of us to take their views seriously, excusing themselves from the moral conversation, inadvertently acknowledging that their own views are not conscientiously maintained and deserve no further hearing. […] Those who are religious and believe religion to be the best hope of humankind cannot reasonably expect those of us who are skeptical to refrain from expressing our doubts if they themselves are unwilling to put their convictions under the microscope.”

I want to emphasize a point I mentioned earlier – When it comes to criticism in this context we are talking about ideas and beliefs, not people.   This is a distinction that needs to be understood.  I am advocating the open discourse of the validity of ideas that people hold to, not the people that are holding to them. (This same concept also applies to the often misunderstood idea of tolerance**) I understand that this can be a tricky path to navigate, as many people hold to their beliefs (especially when it comes to religion) so strongly that to them, a jab against the beliefs can feel like a jab to them personally.  However, this should not stop anyone from calling out bad ideas when we see them.  Some people cannot differentiate between their beliefs and their person, which can lead to attempts at manipulating or intimidating detractors into silence.  I’ll give an example.

A few months ago, a friend of mine who recently de-converted from Christianity posted something on social media which pointed out the ineffectiveness of prayer.  Knowing my friend sense of humor, I posted this in the comments section:

My friend found this admittedly crass joke funny, as did some other people.  One person in particular (we’ll call him “Eric”), however, took offense to it.  He went on a lengthy tirade in the comments section, claiming that “devaluing prayer and my beliefs is an insult” and that we were “attacking him emotionally”.  When pushed by others, Eric responded with threats of Hell – “Those who speak against him [Jesus] and don’t accept him as Lord and Savior are condemned to Hell.”  In one of Eric’s final responses, he claimed that he should have, “the freedom to choose [his beliefs] without insult. It is a human right. A constitutional right. It doesn’t matter if you believe, that is your choice, but to mock those that do with jokes… mocks that freedom.”  As a great example of Christian Exceptionalism – Eric is under the opinion that not only should he have the freedom of religion, but also the freedom of not having his religion/beliefs mocked or critiqued in anyway that makes him feel uncomfortable.  I pointed out to Eric that my comments had not been directed at him, nor did I mention him in any way. It was a joke shared with a friend that Eric happened to come across, took offense to, and then demanded that people not insult his “strongly held beliefs”.  The amount of entitlement it takes for someone to demand that no one ever mock or criticize their religious beliefs on social media is not only astounding, but unfortunately all too common.  As a college professor of mine once said, “There’s a difference between an insult taken and an insult given”.  Eric chose to take offense over a joke that wasn’t aimed at him.  He chose to make the joke about him and not about his beliefs.

“If people can’t control their emotions, then they have to start trying to control other’s behaviors” – Robert Skinner

Personal attachment to religious dogmas should also not persuade skeptics from only going after the low-hanging fruits of religion.  I’ve heard many atheists claim that they don’t really have a problem with religion; it’s fundamentalism they take issue with.  Well, I’m not one of those people.  I do have a problem with religion, particularity Christianity.  Because it’s not just it’s more extreme factions that are causing harm.  As one blogger rightfully points out: “Most damage done by religious beliefs doesn’t involve clinic shootings or suicide bombings: it happens in small, unremarked-on ways, in people’s health and finances and schools and sex lives and relationships, but if you could collect all the tears cried over it, you could put out every burning building on earth.”  

(RELATED: The “Not All Like That” Fallacy and why Christian doctrines inevitably leads to bad behaviors) 

 I often hear people argue that it is OK to be critical of ideas, but not acceptable to make jokes about people’s beliefs (like I did above with the joke about prayer and masturbation).  I firmly disagree.  Trying to limit how one criticizes is just another way of trying to claim privileged immunity.  That being said; again, it is important that one is careful to belittle the belief and not the individual.  The line between satire and outright mockery isn’t always a clear one, but one should make efforts to distinguish the two.  James A. Lindsay explains in Everyone is Wrong About God why satire is important in the marketplace of ideas, specifically when it comes to religious “faith” – “The benefits of satire is helping people see the laughable for what it is.  The sacred, rather by definition, is never funny exactly because ‘sacred’ means little more than always being considered with the utmost seriousness.  It breaks down central taboos and weakens bad ideas.  Humor cuts through the vein pomposity of faith deftly and, if the joke is good enough, permanently.  The power of effective satire is to take the puff out of the sails of faith and expose is as a false virtue that people will want to avoid.  It does so by breaking the powerful taboo on profaning the allegedly sacred.  Once sacredness falls away, the belief in question can more easily be reconsidered and, in many cases, revised.”

Internet memes, jokes about “spirit animals”, standup comedy, etc. are good examples of satire used well.  Regardless of which religion is the butt of the joke, “breaking the taboo” of sacredness is a worthy goal.  Supernatural beliefs should not be encouraged nor respected.  By shining a lot on the nonsensical beliefs, it may make people reconsider and hopefully revise their position.

In summary; people have the right to believe in whatever they want, and should have the freedom to express those beliefs.  But this does not mean that those ideas are off limits from scrutiny.  When people claim that you are insulting their “deeply held religious beliefs” or label you as “intolerant” for denouncing racism, this is an attempt to silence opposition and gain some sort of privileged immunity. Why is the open-season on ideas so important?

Because, ideas are everything, and bad ideas can spread, and if left unchecked, can take us down very destructive paths.  I am not okay with people believing whatever comforts them — not those beliefs which have harmful consequences for other people, at any rate.  

People are more important then beliefs.  No exceptions.

The only way to combat bad ideas is with good ideas.  Bad ideas need to be attacked forcefully, ideally at their roots.  For that, we need people willing to stand up and call out bullshit when they see it.  In the “post-fact” society we are living in, this is more important then ever.  Freedom, equality, reason, and scientific inquiry should be fought for at every turn. “I want to believe as many true things as possible, and as few false things as possible”, to quote Matt Dillahunty, and I want others to do the same.  It is imperative to having a functional society that we do so.  Thanks for reading.


*The “Marketplace of Ideas” comes from this video by TheraminTrees on this same topic.  Well worth the watch:

** While we should make every effort to tolerate people who are different then us, we do not need to tolerate the opinions or beliefs shared by said people, nor about said people.  People of different backgrounds, ethnicity, and sexual orientation deserve respect.  However, we do not need to respect the opinions of others about these people.  It is intolerance to pass judgment on people based solely on their skin color or sexual preferences –  it is not intolerance to take a stand against racism and homophobia.



Take Aways: The God Argument

(Because of my love for books and the profound insights I gain from them, I thought it would be nice to share some of this wisdom with the rest of you.  Not your typical book review, this series focuses more on the things I “take away” from a book, and the insights I gained from it.)

My latest read was A.C. Grayling’s The God Argument: The Case Against Religion and for Humanism.  A synopsis is not really needed, as the subtitle pretty much says it all.  The book spends the first half arguing against organized religion and the second half discussing why humanism is a better option.

I mainly grabbed this book as I was interested in the second half; what Grayling had to say about humanism as a personal philosophy.  I’ve heard of most of Grayling’s arguments against religion before, but he still offered some insights and new ways (for me anyways) of looking at things.

There’s an old saying when it comes to religion – “They can’t all be right.”  Grayling expresses that same sentiment towards the beginning of the book when describing the term “God” and what it means to people:

Even more significantly for religious people, the word [God] typically invokes to denote the all-encompassing and unanswerable source of authority governing what people can think, say, eat, and wear… The fact that different religions claim that their god or gods have different requirements in these respects should be evidence that religions are man-made and historically conditioned, but religious people think that this insight only applies to other people’s religion, not their own.

Grayling also devotes a good amount of his book to science and how it differs from religious truths, particularly when it comes to the idea of Intelligent Design:

ID theorists know in advance the answer, and are seeking to arrange the right questions to get to it; they know what they wish to prove, and are suborning evidence which, when applied and understood, leads to very different conclusions.  They subscribe for non-rational reasons to one of the many creation myths from the infancy of mankind… and are looking for justification in support of it.  This is far from science, rationality and intellectual honesty as one can get, and it is the essence of the Creationism-ID project.


A central plank of the scientific method is the open invitation to others to test, probe and question the work that any scientist or group of scientists does.  The generalized version of this is the invitation to submit oneself – one’s ideas and proposals, one’s efforts – to challenge by and disagree with others.

One of my favorite subjects of the book was the idea of probability.  In talking with believers about the concept of God and his intervention in this world, the idea of possibility inevitably gets thrown out as a sort of last-ditch effort to get you to consider their position.  Statements like, “Isn’t it possible that God made things appear old, but they’re really not?”, “But isn’t it possible that God caused the Big Bang?”, “Isn’t it a good idea to bet on the possibility of hell really existing?”  Yes, these are all possible – just like it’s possible that there is a Chinese teapot circling the sun.  But, it’s not very probable.  Everything humans believe in is (or at least should) be based not on whether it is possible, but to the degree of which it is probable:

One line of thinking in the theory of knowledge has it that belief is not an all-or-nothing affair, but a matter of degree.  The degree in question can be represented as a probability value.  A virtue of this approach is said to be that it explains how people adjust the weighting they give to their various beliefs as the evidence in support of them changes when more and better information becomes available.  People might not talk of probabilities unless challenged to say just how strongly the believe something, but their beliefs are nevertheless measurable in terms of how subjectively probable they appear to their holder.  In what is known as Bayesian probability theory this is taken to underlie all acquisition and evaluation of beliefs.

In the beginning of second half of book, Grayling gives a concise description of humanism:

In essence, humanism is the ethical outlook that says each individual is responsible for choosing his or her values and goals and working towards the latter in the light of the former, and is equally responsible for living considerately towards others, with a special view to establishing good relationships at the heart of life, because all good lives are premised on such.  Humanism recognizes the commonalities and, at the same time, wide differences that exist in human nature and capacities, and therefore respects the right that the former tells us all must have, and the need for space and tolerance that the latter tells us each must have.

Humanism is above all about living thoughtfully and intelligently, about rising to the demands to the informed, alert and responsive, about being able to make a sound case for a choice of values and goals, and about integrity in living according to the former and determination in seeking to achieve the later.

Humanism is the concern to draw the best from, and make the best of, human life in the span of a lifetime, in the real world, and in the sensible accord with the facts of humanity as these are shaped and constrained by the world.

Humanism is an attitude towards ethics based on observation and the responsible use of reason, both together informing our conversation about human realities, seeking the best and most constructive way of living in accordance with them.

Throughout the book, Grayling distinguishes between humanism and religion.  As one example:

Religious ethics is based on the putative wishes – more accurately: commands of a supernatural being.  For the humanist, the source of moral imperatives lies in human sympathy.  If I see two men do good, one because he takes himself to be commanded to it by a supernatural agency, and the other solely because he cares about his fellow man, I honor the latter infinitely more.

Grayling also points out something that I have been saying for years- you can’t claim to live your life according to the Bible and still live in a modern society; the two notions are mutually exclusive.  One has to pick and choose what they believe and leave the stuff that is no longer culturally relevant (as much as some would wish it was):

When people submit to systems, they are handing over to them (to those who devised them) the right to do their thinking and choosing for them.  Given that almost all the major systems are religious, which moreover originated in a remote past to which most of their teachings apply, they can only be adapted to contemporary conditions by much reinterpretation and temporizing, and alas – by straightforward hypocrisy.

Grayling spends a great deal of time focusing on human interactions on both a small and large scale.  I do wish he would have devoted a little more time to how the philosophy of humanism relates to the earth as a whole – how we treat animals, take care our environment, etc.

Overall, The God Argument was a good read.  I would recommend it to anybody who is on the fence about religion.  For those who have already made up their minds, I would say that you would be safe skipping to the middle of the book.  I’ll leave you with one final quote that is in the book, this one from Leibniz:

In saying that things are not good by any rule of goodness, but merely the will of God, it seems to me that one destroys, without realizing it, all the love of God and all his glory.  For why praise him for what he has done if he would be equally praiseworthy in doing exactly the contrary? 

Thanks for reading.

An Endless Possibility of Shoes

One of the most common arguments I see being used by apologetics is the Fine-Tuned Argument.  Simply put, it asserts that the conditions necessary to support life as it exists on Earth are so specific and narrowly defined, and the odds of such conditions emerging by random chance so remote, that the existence of a deliberate guiding force or creator may be inferred.  Christian apologists naturally assert that this “guiding force” must be the particular god that they worship, without providing any evidence to validate that conclusion.

While reading Brian Greene’s The Hidden Reality I came across a great analogy that demonstrates the main faults in this argument:

The only special thing about being 93 million miles from the sun is that it yields a temperature range conducive to our being here.  If the earth were much closer or much farther away from the sun, the temperature would be much hotter or colder, eliminating an essential ingredient of life: liquid water.  This reveals the in-built bias.  The very fact that we measure the distance from our planet to the sun mandates that the results we find must be within the limited range compatible with our existence.  Otherwise, we wouldn’t be here to contemplate the earth’s distance from the sun.

If the earth were the only planet in the solar system, or the only planet in the universe, you might feel compelled to carry investigation further.  Yes, you might say, I understand that my own existence is tied to explain why the earth happens to be suited at such a cozy, life-compatible position.  Is it lucky coincidence?  Is there a deeper explanation?

But the earth is not the only planet in the universe, let alone in the solar system.  There are many others.  And this fact casts such questions in a very different light.  To see what I mean, imagine that you mistakenly think a particular shop carries only a single shoe size, and are so gleefully surprised when the salesman brings you a pair that fits perfectly.  “Of all the possible shoe sizes”, you reflect, “it’s amazing that the single one they carry is mine.  Is that just a lucky coincidence?  Is there a deeper explanation?”  But when you learn that the shop actually carries a wide range of sizes, the question evaporates.  A universe with many plants, situated at a range of distances from their host star, provides a similar situation.  Just as it’s no big surprise that among all the shoes in the shop there’s at least one pair that fits, so it’s no big surprise that among all the planets in all the solar systems in all the galaxies there’s at least one at the right distance from its host star to yield a climate conducive to out form of life.  And it’s on one of those planets, of course, that we live.  We simply couldn’t evolve or survive on the others.

We live on one of millions of planets found in the Milky Way galaxy.  Scientists believe that there are thousands of planets in our galaxy alone that contain the conditions necessary for life to exist.  Just last month, NASA announced that they had found not one, but seven  Earth-sized planets orbiting a star that could potentially harbor life.  Last year NASA’s Kepler mission confirmed the first near-Earth-size planet in the “habitable zone” around a sun very similar to our star.  If we then calculate all the millions of other galaxies in the universe, each containing billions of planets, it’s mathematically improbable that our lowly little planet should be the only one that contains life.  If we are to go one step further and look at the strong possibility of there being multiple universes (the topic of Greene’s book), then the probability factor goes up exponentially.

It’s unfortunate that the Fine-Tune Argument is still so prevalent, as it has been debunked numerous times by numerous cosmologists, physicists, and mathematicians.  Yet Christian apologists (most of whom are not scientists) keep repackaging this fallacious argument and presenting it as irrefutable “proof” of God’s existence.

I think the main reason this argument keeps coming up is A) it plays into the Christian narrative of humans being the pinnacle of all nature; that this entire universe was created just for us. And B) it sounds very appealing and plausible to those who are scientifically illiterate and predisposed towards any argument that bolsters their religious beliefs.

The Fine-Tune argument is just another appeal to ignorance by theists attempting to validate unsubstantiated claims.  It’s another variation on the all too common God of the Gaps argument – “We don’t fully understand something, so it must be God.”  Apologists will likely continue use this argument, but Neil DeGrasse Tyson offers a wise warning to those who do:

“It doesn’t mean that if you don’t understand something and a community of physicists don’t understand it, that God did it.  If that’s how you want it invoke you evidence for God, then God is an ever receding pocket of ignorance that is getting smaller and smaller as time goes on.” 

Thanks for reading.


Paul’s Sacred Disease

A pastor friend and I were once having a discussion on what it would take to get me to believe in God again.  He asked me, “So, what would happen if you were to have a ‘Damascus Road’ experience?”  My response was, “Check myself into the nearest neurology unit.”

Hallucinations are much more common than people think.  Approximately 1 in 20 people in the general population has experienced at least one hallucination in their lifetime that wasn’t connected to drugs, alcohol or dreaming.  These are healthy people, with no background of psychotic disorder, such as schizophrenia or manic depression.  When one starts to look at experiences of people who do have some sort of medical or neurological issues, the likelihood of having some form of  hallucinations goes up considerably.   One of the most common disorder which causes hallucinations is epilepsy.

Epilepsy is a chronic disorder, the hallmark of which is recurrent, unprovoked seizures.  The human brain is the source of human epilepsy.  Although the symptoms of a seizure may affect any part of the body, the electrical events that produce the symptoms occur in the brain.  Symptoms of seizures very (depending of the area of the brain being affected), and can be motor (twitching of certain muscles), autonomic (nausea), sensory (abnormalities or hallucinations of sight, sound, smell, etc), or psychic (sudden feelings of joy or fear without apparent cause, or sudden, often unusual, trains of thought).  The location of that event, how it spreads and how much of the brain is affected, and how long it lasts all have profound effects. These factors determine the character of a seizure and its impact on the individual.  Epilepsy commonly affects higher parts of the brain, where it may evoke very complex, multisensorial “reminiscence” or dreamlike fantasies.  Essentially, anything the brain can do, it can do in the form of a seizure.

“Ecstatic seizures shake one’s foundation of belief, one’s world picture, even if one has previously been wholly indifferent to any thought of transcendent or supernatural.” – Oliver Sacks 

Hippocrates referred to epilepsy as the “Sacred Disease”, no doubt bowing to the then-popular notion that epilepsy had divine origins (Yet, he himself dismissed such notions, claiming that epilepsy, like all other diseases had natural causes), and was long thought to be a  supernatural, demonic, or spiritual disorder.

Many of histories most prolific figures are thought to have suffered from epileptic seizures which brought about vivid hallucinations and had notable affects on their lives.

Based on transcripts from her trial, many people have concluded that Joan of Arc likely had temporal lobe epilepsy with ecstatic auras.  This would help explain how a farmer’s daughter with no formal education could have been so inspired as to gain the support and admiration of thousands of people in her attempt to drive the English from France.

Vincent van Gogh believed that all expressions should be expressed through colors.  Being the loving and creative man that he was, his epilepsy had once caused him to run after his friends with an open razor, but cut cutting his own ear lobe off instead.

Aristotle was one of the first to point out that epilepsy and genius were often closely connected. He found that the seizure disorders may have the ability to increase brain activity in specific places and maybe also enhance a persons natural abilities to a certain extent.

And, in one of the Bible’s most dramatic stories, Paul was transformed from a zealous persecutor of Christianity into one of its most powerful advocates after being struck down by a blinding light.

The Damascus Road experience is recorded in a few different sections of the Book of Acts.  The accounts differ slightly from each other, but we can form a reasonable account of the events that occurred.  The best account is found in Acts 22:6-11 (Acts 9:1-9 and Acts 26:9-20 being the others), where Paul (then Saul) gives a description of the events in his own words:

“As I was on my way and drew near to Damascus, about noon a great light from heaven suddenly shone around me.  And I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’  And I answered, ‘Who are you, Lord?’ And he said to me, ‘I am Jesus of Nazareth, whom you are persecuting.’  Now those who were with me saw the light but did not understand the voice of the one who was speaking to me.  And I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Rise, and go into Damascus, and there you will be told all that is appointed for you to do.’  And since I could not see because of the brightness of that light, I was led by the hand by those who were with me, and came into Damascus.”

Let’s note a few important points here regarding Paul’s episode.  Paul recounts that he:

  • Saw a bright light
  • Fell to the ground, no indication why
  • No loss of consciousness
  • Heard a voice
  • Was temporarily blinded

Now, let’s look at some common symptoms during an epileptic seizure:

  • Loss of vision or unable to see
  • Blurry vision
  • Flashing lights
  • Hallucinations
  • Numbness, tingling, or electric shock like feeling in body, arm or leg
  • Out of body sensations
  • Feeling detached

The commonalities are striking, to say the least.  But what about Paul’s claims of being blind for three days?  Is there a natural explanation that can account for this?  In turns out that there is.  Episodes of temporary (and even permanent) blindness have been reported among those who have occipital seizures (a type of epileptic seizure): Blindness may follow visual hallucinations and progress to other ictal epileptic symptoms but often occurs as the initial or the only ictal seizure manifestation with an abrupt onset. The duration of ictal blindness varies between less than one minute and days or can be permanent. Onset of ictal blindness in adulthood nearly always indicates symptomatic epilepsy”

This isn’t the only time we read about Paul having unique experiences.  In Acts 16:9, Paul is said to have had vision of a man standing in front of him.  The Lord appears to Paul in “a vision” in Acts 18:9, and also while Paul is “in a trance” in Acts 22:17.  In 2 Cor. 12, Paul describes having an out of body experience and seeing visions: “I know a man in Christ who fourteen years ago was caught up to the third heaven—whether in the body or out of the body I do not know, God knows. And I know that this man was caught up into paradise—whether in the body or out of the body I do not know, God knows—and he heard things that cannot be told, which man may not utter.”

In the above passage, and several others, we read of Paul hinting about his ‘physical ailment‘, by which he perhaps means a chronic illness. In the above passage from Corinthians, he states: ‘But to keep me from being puffed up with pride… I was given a painful physical ailment, which acts as Satan’s messenger to beat me and keep me from being proud.‘ (2 Corinthians, 12,7). In his letter to the Galatians, Paul again describes his physical weakness: ‘You remember why I preached the gospel to you the first time; it was because I was ill. But even though my physical condition was a great trial to you, you did not despise or reject me.‘ (Galatians 4, 13-14) In ancient times people used to spit at ‘epileptics’, either out of disgust or in order to ward off what they thought to be the ‘contagious matter’ (epilepsy as ‘morbus insputatus’: the illness at which one spits).  Paul also hints at having some sort of eye disease in his letter to the Galatians (4:15, 6:11).

The descriptions of Paul’s visions and experiences have led many  to believe that Paul himself suffered from temporal lobe epilepsy.  To put things in another light – Paul’s miraculous transformation from Jewish Zealot to one of the founders of the Christian religion was not the result of some supernatural intervention, but a classic case of hallucination brought on by epilepsy.  Of course, there is no way of knowing for certain whether or not Paul, in fact, had epilepsy.  This is admittedly just an educated guess.  However, it is a far more probably explanation than the supernatural account portrayed in the Bible and believed by countless Christians throughout the centuries.  

One has to wonder what other Biblical figures suffered from then unknown mental disorders which led to their dramatic visions.  Take for example, John of Patmos, the author of the apocalyptic Book of Revelations, which features obscure and extravagant imagery.  The accounts of John’s visions are reminiscent of another well documented church figure.

Hildegard of Bingen (1098-1180), a nun and mystic of exceptional intellectual and literary power, who experienced countless “visions” throughout her life, and left detailed accounts of figures of these.  Modern neurologists have concluded, based on these accounts, that Hildegard almost certainly suffered from severe migraines, which resulted in her vivid hallucinations.

An example (seen above) of one of her visions is a figure of stars falling and being quenched in the ocean, signifies for the “The Falling of Angels”:

I saw a great star most splendid and beautiful, and with it an exceeding multitude of falling stars which with the star followed southward… And suddenly they were all annihilated, being turned into black coals… and cast into the abyss so that I could see them no more. 

This account sounds strikingly similar to John’s visions in Revelations.  Could John have also suffered from migraines, which led to his wild visions?  It’s certainly possible, and far more probable than John being literally taken up into heaven by supernatural forces and given a glimpse of the future.

The Bible contains multiple accounts of very vivid, other-worldly, visions.  While some of these are certainly just the creative imaginations of it’s authors, it’s likely that some are also the very real experiences of the people who had them – as the result of the some then-unknown neurological disorder.  When talking about Paul,  John of Patmos, or even Jesus, one should never overlook the possibility that they suffered from mental illness which led to their behaviors, beliefs, and claims.  Remember, when it comes to extraordinary claims, a natural explanation (no matter how unlikely) is always more likely than a supernatural one. 

Thanks for reading.





Ray Comfort’s “The Atheist Delusion”: A review


The other night a good friend of mine (who also happens to edit this blog, thanks Paul) came over and we sat down and forced ourselves to sit through all 62 minutes of Ray Comfort’s latest film, The Atheist Delusion.  Comfort is well known in the Christian community for his books, tracts, and films on apologetics.  Previous films include Audacity, Noah & The Last Days, and Evolution vs. God.  I’ve had the displeasure of seeing some of these other films, so I had an idea of what I was getting myself into.

Paul and I started drinking right from the start, as we figured we would need the liquid courage to make it though without throwing something at the TV.  We were right.  I’m not going to go minute by minute on this one, but I am going to hit on several of the main points where Comfort fails miserably.

  • The beginning of the movie starts with Comfort interviewing college students, asking them about nature and evolution.  He hands them a book, and asks them if the book could have put itself together by chance.  That’s right, kids; it’s the watchmaker argument! Comfort has simply repackaged an all too familiar and thoroughly denounced fallacy, and claimed it as his own.  He uses a false analogy to try and claim that since a book can’t create itself, neither can anything in nature.  This is the one scientific question that Comfort claims will “destroy atheism” and sets up the premise for the whole film.
  • He then moves right into talking about DNA, claiming that like the book, some Intelligent Designer (ID) must have created it – it didn’t just come from nothing.  It’s ironic that Comfort uses DNA to try and prove his point, as DNA is unequivocal proof that evolution is true, a point that he conveniently ignores.  He uses a common metaphor that DNA is the “instruction book for life” and then goes on to claim that since the Bible talks about writing the “Book of Life”, then DNA is proof of ID.  Again, using a false analogy, he attempts to claim that “book – book designer, DNA – intelligent designer, i.e. God”.  The problem with this is that the idea of DNA “encoding” information is purely an analogy, since the DNA precedes the information rather than vice versa.
  •  Comfort asks a lady if DNA happened by accident and she rightly replies that it developed over the course of many thousands of years of evolution and development.  Not getting the answer he was hoping for, Comfort moves the goalpost and response with, “The origins don’t matter”.  Yeah, they fucking do, Ray!  Isn’t that what we’re talking about here – evolution vs ID and the origins of all living things?  Like all living matter, DNA also evolved from simpler simpler molecules.
  • Comfort asks one guy if he thinks that the eyes of mammals could have come about by chance.  Again, eyes are a clear example of evolution at work.
  • Comfort spends an inordinate amount of time asking people if “something” can come from “nothing”.  This is what’s commonly know as the Cosmological Argument, a fallacious argument that has been debunked six ways from Sunday.
  • In one of my favorite scenes from the film, Comfort uses an old riddle to try and prove ID.  It goes something like this: “What came first, the chicken or the egg? If the egg came first, what fertilized the egg?  The rooster did.  Therefore – GOD!”  Yes, that is really his argument.  Once again, Comfort’s ignorance and denial of evolution are apparent.  Neither a chicken or an egg just popped into existence, they both evolved over time. 
  • The egg riddle leads into a confusing series of questions regarding eyes, brains, lungs, the heart, blood vessels etc. Comfort falsely assumes that these things couldn’t have simply evolved (hint, hint -they did) and must have been created together just as we see them.  He then asks a strange question, “Do you know of anyone who isn’t fully evolved? Anything on earth?”  His assertion is that everything is created perfectly just the way it is.  There are two problems with this claim.  First, there is no end-point with evolution.  Second, there are species that are continuing to evolve, in fact most species do, including humans.  This has been observed in numerous species, everything from e coli bacteria to elephants.  Oh, and to Comfort’s claim that we don’t see people who have half-evolved legs or other extremities because we are “perfectly evolved”; explain this.
  • Comfort makes the very bold assertion that Richard Dawkins “isn’t really an atheist, he’s an adulterer.”  (Almost threw something at the TV at this point.  Thanks you alcohol)  His reasoning is that Dawkins (like all non-believers) has the wrong idea about God because he cherry-picks the Old Testament and therefore doesn’t understand the true nature of God.  Comfort doesn’t actually address Dawkin’s point, however, regarding God’s character.
  • “The Argument from ID isn’t to convince people of the Christian message, it’s just to just to show them the insanity of atheism”.  Bullshit.  That is exactly why Comfort spends the first half of the film trying to prove ID, so that he can spend the second half of the movie proselytizing to people.
  • Comfort claims that the Bible contains “scientific facts that weren’t discovered tell thousands of years later”.  He first mentions the Earth hangs from nothing, but then goes on to list a number of things which the the writers of the Bible absolutely did not know about, things like germs and the Earth being round.  He then says that the writers of the Bible knew that “life was in the blood”.  This is hardly rocket science.  People long before the Bible had figured out that if the blood leaves your body, you’re going to die.  No mention of all the areas of the Bible which demonstrate how scientifically illiterate its writers were.
  • Two thirds of the way into the film, Comfort changes gears and starts talking about hell.  Because no good Christian witness would be complete without threatening people that their going to burn for all eternity.  Comfort’s “proof” of Hell is that there has to be some sort of retribution for things like the Holocaust.  “When you look at Nazi Germany, instead of saying ‘If God is good, how can He create Hell?  You’ve got to come out saying, ‘If God is good, how can there not be a Hell?'”  No, Ray; I still want an answer to first question, and actual evidence that Hell is real, beyond your assertion that it is.
  • Then comes the “Are you a good person?” part of the film, where Comfort makes people admit what shitty people they really are.  It’s honestly one of the hardest parts of the film to watch because you can see people getting uncomfortable by his questions.  Comfort doesn’t care, of course, because in the Evangelical world, there’s no such things as personal boundaries.  Even to the point where if they give an answer he doesn’t like he’ll keep pushing them tell they admit what he wants them to admit.  More on this later.
  • A couple of times in the film Comfort compares humans to other animals, by wrongfully assuming that they don’t have much of the same emotions and desires that we have.  He implies that animals have no sense of morality or compassion.  This is false.  He also tells one person that they are not like an animal because he has a desire to live.  The will to survive is literally the most foundational force in nature!  Every species of live on this planet carries it.
  • Pascal’s Wager makes an appearance in the film – “The Bible says that Jesus Christa has abolished death. Now, if that isn’t true, we shouldn’t look into it.  But if there’s once chance in a million that it is…  Your good sense should just open your heart and say, ‘I’ll check it out'”.
  • The last bit of the film is Comfort trying to get people to accept his bullshit “Allow Jesus into your hearts” by telling them that they’re going to go to hell for their sins if they don’t.  He makes it very clear that Christianity is all about correct beliefs; our actions are irrelevant.

A few more thoughts about some general themes throughout the film.

Comfort spends the entire film equating evolution with atheism.  He makes the case that if evolution isn’t true, then there has to be a God, and not just any god, but his God.  Comfort is fond of using straw man arguments to make his points, saying things like, “You’re an atheist, so you believe the scientific impossibility that nothing created everything?”  First of all, atheism and evolution are two completely separate topics.  Atheism is the assertion that a God can not be demonstrated.  That’s it.  Whether or not evolution is true has nothing to do with it.  Also, even if evolution was to be proven false, that does no automatically make ID true; it’s a false dichotomy.  Nor would it prove that God exists.  You still need to provide sufficient evidence for both claims.  Comfort also ignores the fact many Christians accept evolution.  Believing in ID is not a prerequisite for believing in God.

All but two of the people Comfort interviews in this film are under-graduate college students; just random kids he’s meeting on the street.  He doesn’t interview any experts in the fields that he is discussing.  If he really wants to know about evolution, why isn’t he interviewing biologists?  If he wants to talk about DNA, why didn’t he interview Francis Collins, a fellow Christians and expert in the field?  Instead, Comfort interviews a bunch of dumb college students, and holds them up as shining examples of what all atheists believe.  This is incredibly dishonest and manipulative.  Ever heard of “bearing false witness”, Ray?  Ray doesn’t include anyone knowledgeable in his fields of inquiry because he knows they would have solid answers for his questions, wouldn’t buy his bullshit, and would make him look like a idiot.  The only expert included in the whole film is a short, edited clip of his interview with Lawrence Krauss, in which Krauss sharply refutes his arguments.  (You can see the full interview here)  Of course he doesn’t pose the “something from nothing” question to Krauss, a man who literally wrote the book on the subject.  The same can be said for atheist in general – why didn’t he interview one of the more well know atheist like Matt Dillahunty or PZ Myers, who he’s spoken with before?  There are a number of atheists and scientists who I’m certain would have been in this film if Comfort had asked them.  Instead he chooses to interview young, ignorant college kids to make his point.  Comfort also has a habit of giving ignorant, but easy answers to complex questions.  Subjects like DNA and evolutionary biology are fields which experts spend decades studying and can’t generally be summed up in a sentence or two.  Comfort chooses to remain ignorant of these topics and instead insists that “God did it!” is a suitable answer to any topic he doesn’t understand.

Or, most likely he did interview some knowledgeable atheists and scientists and simply left those interview out of the video.  As with his interview with Krauss, the entire movie is heavily edited and pieced together.  It’s hard to know for sure what kind of answers the people being interviewed were actually giving.  I’m willing to bet there were interviews which were intentionally left out because they didn’t provide the answers Comfort was looking for, i.e.; they don’t make atheists look stupid enough.

Comfort’s cheery nature and New Zealand accent aren’t enough to masquerader what a self-righteous, judgmental prick he can be.  Around the half-way mark of the film, he accuses pretty much everyone he’s been interviewing that the real reason they’re atheists is because they want to sin, they love their porn, they love their pre-marital sex, etc.  He’s fond of using that the one line that makes every atheist want to punch someone in the face, “You know deep in your heart that God exists; you’re just denying it!”  This comes up several times throughout the film with Comfort insisting people believe in things they just got done telling him that that they didn’t.  This is what’s know as gaslighting – a form of psychological abuse in which a victim is manipulated into doubting their own memory, perception, and sanity.  When talking to people, Comfort attempts to draw out all the bad things they’ve done in their lives to show them how wicked they are and how much they deserve Hell, to the point of actually calling people names.  He does all this “out of love” of course.

When it comes to apologetics, the old saying, “There is nothing new under the sun”, really strikes true.  The Atheist Delusion is nothing put a repackaging of the same tired, fallacious arguments that Christians have been using for decades in an attempt to justifies their baseless claims.  Everything from the Cosmological Argument, the Argument for Design, Pascal’s Wager, to the overall theme that since Evolution is false, then God must be true.  Not once in the 62 minutes of this film did Comfort make a solid, plausible case for either God or ID.

But that really isn’t the point, is it?  Comfort isn’t trying to convert atheist – he’s pandering to his audience of Christians who already buy into his particular brand of religion.  Comfort makes a pretty good living reinforcing stereotypes, pandering to the Evangelical world-view, and remaining willfully ignorant of reality.  It’s not like Comfort’s arguments haven’t been challenged before; he just chooses to ignore any evidence which refutes his position.  Confirmation bias at its finest.

The only redeeming quality of this film is the stock footage that is used as filler between scenes, and to emphasize some points  But it’s not worth watching the movie for, just watch Planet Earth instead.  If you really want to see what the movie is about, just watch the first half to get the gist of Comfort’s fallacious arguments, and skip the sermon at the end.

One final note.  At the end of the film, we get a message from the president of the company that produced the film, Living  Waters, directs you too the movies website, were you can get a four session video course “that will equip you to do what Ray did in the movie, and reach atheists with the love of Christ”.  If there are any Christians who have gone through this course and would like to try it out, contact me and I would be totally game, as would Paul.  I’ll even buy lunch.

If you would like to check out a more in-depth and humorous review of this film, be sure to check out The Bible Reloaded’s great commentary below.  Thanks for reading.


Evidence Explained (or, Why Apologetics Fail)

Webster’s defines “evidence” as – : something which shows that something else exists or is true, : a visible sign of something, : material that is presented to a court of law to help find the truth about something.  To put things in more scientific terms, evidence is that which can be demonstrated, tested, verified, and falsified.

This would seem to be a pretty straight forward idea, and to most people about most things, it is.  However, a strange thing happens when people hold to ideas which can’t be demonstrated to be true with evidence.  Suddenly the definition of what constitutes “evidence” changes or broadens to encompass any arguments or claims they can muster that seem to lend credibility to their position.  This widened criteriaa, however, is only applicable to their own strongly held belief and does not extend to beliefs that other people hold that they disagree with.  More on this later.

Apologetics is defined as – reasoned arguments or writings in justification of something, typically a theory or religious doctrine. gives the simpler definition as “the defense of the Christian faith”.

When I was a Christian, I was big into apologetics, and spent many hours reading books and watching debates from such notable personalities as Lee Strobel, William Lane Craig, C.S. Lewis, Tim Keller, Dallas Willard, N.T. Wright, and others.  After becoming more familiar with the philosophy of critical thinking, logical fallacies, and the scientific method, I soon realized that there was something strangely missing from all apologetic works, both novice and professional: evidence.  Demonstrable, verifiable, empirical evidence.  Despite the common Christian claim that there is an abundance of evidence for their beliefs, I soon realized that this evidence is strangely absent from any work of apologetics I had ever come across.  What I did see over and over where justifications being substituted and passed of as “evidence”.  That’s what I want to talk about here; common apologetic tactics which are not “evidence” and should not be taken as such.


Several years ago I served on a  jury.  Before the trial started the judge went over the rules and guidelines for how we determine a verdict.  One of the points that he made was that the opening and closing statements could not be used in out determination of a verdict.  There’s a very good reason for this – arguments (or argumentation), no mater how compelling, well thought out, or convincing, are not evidence. 

Apologists love their arguments.  The Cosmological Argument, Argument from Morality, Argument from Design, Ontological Argument, Pascals Wager, etc.  There are some problems with this however.

First, arguments can be used to show the plausibility of almost anything.  I’ve heard very convincing arguments for the existence of Bigfoot and the Yeti.  I’ve watched documentaries on how aliens are the only explanation for the how the pyramids of Egypt were built.  Many people are convinced that Hitler escaped Berlin at the end of WWII.  Does this mean that Bigfoot is real, Hitler is alive, or that aliens are responsible for one of the great wonders of the Earth?  Of course not.  Yet this same logic applies to apologetics – just because you can come up with a convincing argument for the existence of something does not mean it is “proof” of its existence.

Second, if arguments are not evidence, then fallacious arguments are even less so.  I’ve yet to encounter an apologist give an argument that wasn’t some form of a logical fallacy.   To use the example listed above, the Cosmological Argument is a classic “God of the Gaps” fallacy as is the Argument from Morality.  The Argument from Design suffers from many fallacies, most notably the Weak Analogy fallacy.   The Ontological Argument is a form of Circular Reasoning and Pascals Wager is an example of Begging the Question.  If anyone can find me a work of apologetics that doesn’t contain logical fallacies, I’ll buy you dinner.

Anecdotes/Personal Testimony

Christians love their personal testimonies.  Whether it’s at church, on social media, at music festivals, or in personal conversations, every Christian has a story about how God answered some prayer,  worked in their lives, or performed a miracle.  For many people, these personal experiences are the main reason for their belief in God.  If I had a dollar for every time I’ve heard a Christian claim,”I’ve experienced him working in my life” as their “evidence” of God’s existence…

Personal experiences and anecdotes are not evidence, no matter how real or convincing they may seem to people.  There are several reasons for this.

First, when people use anecdotes as evidence, they are usually committing a logical fallacy known as post hoc ergo propter hoc (post hoc for short).  The Latin translates to “after this, therefore because of this,” and it occurs whenever an argument takes the following form:

  • X happened before Y
  • Therefore, X caused Y

The reason that post hoc arguments are invalid should be obvious: the fact that Y happened after X does not mean that X caused Y.

Anytime someone claims that God answered a prayer, they are committing a post hoc fallacy.  When someone gives an emotional testimony about how they were an addict, criminal, all around shitty person, and then God miraculously changed their lives, they make the mistake of assuming that since they got better after accepting Jesus into their lives, that it was Jesus who changed them around.

Second, if one is going to admit anecdotes as evidence, then you have to admit all personal stories as equally credible.  That means that the personal stories of Muslims is proof of Allah, anecdotes by Scientologists are proof that their religion is true, and thousands of accounts of alien encounters are proof of aliens.  It is not hard to find very convincing stories by very credible witnesses who claim to have been abducted by aliens.  These people are so convinced of this that they are able to pass polygraph tests when questioned about their encounters.  Is this hard evidence that aliens are visiting earth and kidnapping people?  Most theists would say no, yet they would like to claim that their own stories are “evidence” of God’s existence.  This double standard is known as special pleading –  applying standards, principles, and/or rules to other people or circumstances, while making oneself or certain circumstances exempt from the same critical criteria, without providing adequate justification.  You can’t attempt to argue that your experiences constitute as evidence and then try to discredit the experiences of other believers who disagree with you.

Lastly, anecdotes that affirm a position often ignore anecdotal evidence that contradicts the same position.  Theists can claim that prayer works only by ignoring all the times that it didn’t work.  You can claim that God got you out of addiction, but what about all the people who also reached out to God and are still addicts?  This is confirmation bias – the tendency to seek out information that conforms to their pre-existing view points, and subsequently ignore information that goes against them, both positive and negative.

Luciano Gonzalez over at Patheos sums it up nicely:

“Your experiences are AT BEST reasons for you to believe. They are not (or at least they shouldn’t be) compelling evidence for other people that you want to convince you are right. If you are arguing that your experiences are compelling evidence, I want to know what separates your experiences from the experiences of others that somehow their experiences are not as convincing as yours, or are somehow inferior to yours in such a way that you know your experiences are true while knowing or believing that theirs are not (in cases when you share your experiences with people who disagree with you).”

*(For a more in-depth look at why anecdotes aren’t evidence, check out this article over at The Logic of Science blog)


The Supernatural/Miracles

In a recent debate between Matt Dillahunty and Blake Giunta on the topic of the Resurrection of Jesus, Guinta made the argument that the most plausible explanation for the testimonies found in the Bible, and other sources of people encountering Jesus after his death, was that he had miraculously risen from the dead after three days.  He claims that the actual, physical resurrection is the only plausible explanation for how so many people could have had such similar and lucid encounters.  Remember how we talked earlier about alien abductions?

Miracles, by definition, are a violation or suspension of the laws of nature, thus making them supernatural.  David Hume characterized them as “a transgression of the law of nature” and were thereforethe least likely event possible“.  Yet, miracles abound in apologetics.  In fact, much of the foundation of the Christian faith, such as the Resurrection, prayer, and the divine inspiration of scripture, depend on the supernatural being a very real and active agent in this world.  Contrary to what many apologists think, science can test supernatural claims, and since the scientific revolution four centuries ago, we have learned that there is no supernatural realm.  Natural explanations have been found for that which was previously thought to have supernatural origins in every case that it has been studied.

Occam’s Razor states that when there exist two explanations for an occurrence, the simpler one is usually better.  Another way of saying it is; the more assumptions you have to make, the more unlikely an explanation is.  When it comes to the “evidence” produced by apologists for the existence of God, a natural explanation (no matter how unlikely) is always going to be more likely than a supernatural one.  Back to the debate mentioned earlier, when it comes to an explanation for all the witnesses who claim to have seen Jesus after he arose, there are many natural explanations – mass hallucinations, shared psychotic disorder, groupthink, legendary accretion, mistaken identity, false memories, etc.  No matter how implausible some of these explanations may be, they are far more plausible than the supernatural explanation of a bodily resurrection.  You cannot claim that the most likely explanation is the least likely event possible; a miracle.

One final note, the use of the supernatural by apologetics is another good example of special pleading.  If you are going to accept that the supernatural is real then you must also accept the supernatural claims made by other religions.

Awe and Wonder

“The evidence for God is all around us.  Just go outside and look around!”  Sadly, his kind of thinking abounds within Christianity –   people believing that the natural world is somehow evidence for their particular god-claims.  The Bible claims that God reveals himself through nature (Rom 1:20) and many take that to heart.  When asked for evidence of God, some have claimed that He  is “self-evident” in nature and that is all the “proof” they need.

This is similar to what we discussed above about anecdotes.  Personal experiences, including awe and wonder, are not evidence.  They are nothing more than a chemical reaction in the brain that give some of us a pleasurable sensation when enjoying nature.  I say “some” because this is not universal.  Not everyone has the same feelings or experiences when being outdoors.

Also, the thing about nature is that it is natural and we have natural explanations for why it’s there, where it came from, etc.  No supernatural explanation needed.  A neighbor said to me the other day, “How can people look up at the stars and not believe in a God?”  My answer was, “Study cosmology”.  This isn’t to say that there can’t be mystery in the universe, but you don’t get to fill in your ignorance of the natural world with “God” and then credit that as evidence.

A common logical fallacy that falls under this category is an appeal to emotions – the use emotion in place of reason in order to attempt to win the argument.  This happens when someone attempts to manipulates peoples’ emotions in order to get them to accept a claim as being true.  This one is easy to spot; anytime someone makes of “feeling God in their heart”, or knowing that “the Holy Spirit is at work”, or feeling some sort of positive emotion and correlating them to a deity.

Absence of Evidence

This one presents itself in a couple of ways.  The most obvious is the classic argument from ignorance – when a proposition is considered true from the fact that it is not known to be false.  It’s common for people to argue that since you can’t prove God doesn’t exist, then he likely exists.  This line of reasoning could be used to support almost any claim: aliens, vampires, fairies, other gods, or a teapot orbiting the sun.  Ignorance about something says nothing about its existence or non-existence.

Another common argument is that, “the absence of evidence is not the evidence of absence”.  The basic idea being that we can’t be sure something doesn’t exist just because we haven’t seen it yet.  First of all; this isn’t entirely correct.  But more importantly, most situations which make very specific claims can test for evidence.  In these cases, a lack of evidence is evidence of absence.  Put simply – the absence of evidence, when evidence should be present, is evidence of absence.

Apologists often claim the “historical reliability of the Bible” as evidence for their God.  Yet, we’ve seen over and over that when evidence for very specific events, such as the Exodus and Israels’ forty years of wandering are investigated, no historical or archaeological can be found.  It is therefore more likely that these events never took place.  Many apologists would like to claim that just because evidence hasn’t been found, that these events could still have taken place, and we just haven’t found the evidence yet.  This is not rational thinking.  As Matt Dillahunty is fond of saying, “The time to believe in something is after evidence presents itself, not before.”  This goes for aliens, Bigfoot, conspiracy theories, and deities.  It’s completely reasonable to lack a belief in something as extraordinary as a deity if you know of no evidence to support such a claim being reflective of reality.  It is unreasonable to lack extraordinary evidence and still have an extraordinary belief.


People will go to great lengths to justify unsubstantiated beliefs.  When these beliefs are challenged, things like “evidence” and “proof” suddenly take on a different meaning than they would in a normal, day-to-day, situation.  A good rule of thumb when debating an apologist is this – would this kind of reasoning hold up in a court of law or a science lab?  If not, then they are likely trying to substitute something else for real evidence, and have no solid case.  And as Hitchens famously said, “What can be asserted without evidence can be dismissed without evidence.”  

Hope this was helpful.  Thanks for reading.

Trump and the End of Evangelicals’ Moral High Ground

With the election now thankfully behind us, we can hopefully move forward, let the dust settle, and be thankful elections only come once every four years.  We can also reflect on the lessons learned from this presidential race.  And one of the biggest lessons that we’ve all learned is where Evangelical’s, Fundamentalist’s, and really most Christian’s loyalty really lies.  As Bill Maher so eloquently put it:

“Before leaving this election behind, we must all thank Donald Trump for the one good thing he did – he exposed Evangelicals, who are big Trump supporters, as the shameless hypocrites they’re always been.” 

That’s right.  Watching Christians in America throw themselves before the alter of the most vile, immoral, and bigoted presidential candidate this country has ever seen, exposed the world to the ugly underbelly American Christianity.  Those of us who were once part of the Evangelical ranks are all too familiar with what’s behind the “Jesus is Love!” facade found in most churches, but even we were a bit surprised at just how low they stooped this time.  Making decisions based on fear, ignorance, and tribal rules has always been the Religious Rights MO, but with Trump; they’ve taken it to a whole new level.



I kept waiting for the shoe to drop.  I kept waiting for Trump to say something or do something that was so outlandish, so immoral, that Christians would finally wake up, see that this emperor has no clothes, and withdraw their support.  But, no.  A full 81% of white Evangelicals backed Trump this election, with other Christian denominations not faring much better.  Even the infamous “pussy grabbing” tapes weren’t enough to turn most Christians.

This election will certainly go down in history for a number of reasons, but there’s one in particular I want to talk about today.  After this election, Christians in America can no longer pretend to have a monopoly on morality.  They can no longer claim to be morally superior than those outside their tribe.  They no longer get to attempt to be societies “designated adults”.  Christians have lost any perceived higher ground they once had to judge how other people live out there lives.  This election has proven, once and for all, that when it comes to morals, most Christians don’t have a fucking clue what that word really means.

“This year much of the Church has been fully complicit in elevating to the highest levels of the political process, a man completely devoid of anything remotely representing Jesus, and passed him off as sufficiently Christian. Celebrity pastors and name-brand Evangelists have sold him as “a man after God’s own heart”, or at the very least a decidedly imperfect tool of Divine retribution in the style of the Old Testament—and they’ve repeatedly bastardized the Scriptures, insulted the intelligence of the faithful, and given the middle finger to the Gospel in order to do it.

And millions of Christians have held their noses and washed their hands while still trying to make their beds and cast their lots with the most openly vile, profane, hateful Presidential nominee in history. The desperate theological gymnastics and excuse making professed Bible-believing churchgoers have engaged in to try and justify it all has been the height of tragic comedy, with all the laughs coming at the expense of the Good News.” – John Pavlovit

And spare me the excuses – I don’t want to hear them.  If I had a dollar for every time I’ve heard someone trying to make excuses for Christians selling-out to Trump…

“They don’t really support Trump, they just think he’s the lesser of to evils.”  First of all, you don’t get to claim “two evils” when there where four fucking candidates on the ballet!  Secondly, I don’t care by what standard you measure “evil”; Trump wins by a landslide.  This goes especially for those who claim that they “live their lives according to Jesus”.  Can people honestly convince themselves that Trump in any way, shape, or form, is anything that even remotely resembles the life and teachings of Jesus?

Jesus healed the blind, Trump mocks the handicapped.

Jesus taught to turn the other cheek, Trump threatens to sue anyone who speaks badly of him.

Jesus loved his enemies, Trump wants to bomb their families.

Jesus taught not to look at a women with lust, Trump sexually assaults them.

Jesus taught to “let your ‘Yes’ be ‘Yes’ and your ‘No,’ ‘No’”, Trump is a compulsive liar.

Jesus taught not to take up treasures on Earth, Trump is a greedy, corrupt billionaire.

Jesus cared for the poor and needy, Trump wants to kick them out of this country.

Jesus taught peace, Trump insights violence.

Another common excuse I hear is that people are voting for Trump because they believe he is “pro-life”.  Please.  Just because he has made baseless claims of appointing a SCOTUS judge who will overturn Roe vs Wade to pander to his gullible voting base, in no way makes him pro-life.  (Never mind the fact that it was a Republican SCOTUS that legalized abortion, and a Republican SCOTUS that upheld it in Planned Parenthood v. Casey)  “At the heart and core of what it means to be pro-life is a deep, unshakable belief, that all life has infinite worth and value,” writes Benjamin Corey, “and that this innate worth should be something we as a culture honor and value.”  Corey continues:

“Nothing about saying, “I like to just grab women by the pussy” reflects a view that all people have sacred value and that they should be honored.

Nothing about mocking people with physical disabilities says that a person holds a foundational belief that all life has worth and value.

Nothing about grabbing a woman and kissing her without consent, telling an employee that she’d “look really good down on her knees,” or saying that it’s hard for women with small breasts to be beautiful, tells us this is a man who believes that the image of God in others must be honored and protected.

Nothing about deporting the undocumented parents of U.S. born children, destroying family units and creating orphans, speaks to a foundational belief about the value of human life.

Nothing about advocating that we kill the entire families of suspected terrorists tells us that he believes that all life is sacred.

To claim that Donald Trump is pro-life is to say that one can belong to a movement without *actually* believing the foundational beliefs that a given movement is based upon.”

Christians are without excuse when it comes to their unwavering support of Donald Trump.  They can claim “lesser of two evils” and “pro-life” all they want, but the real reason Christians support Trump is pretty clear – they’re towing the party line.  The Evangelical church got into bed with the Political Right decades ago and it has been their primary source of “truth” ever since.   Having sold their souls to the Republican party, seemingly intelligent, well meaning Christians all over America voted for a man that is the polar opposite of everything they claim their religion to be about.

So, from now on, whenever a Christian chimes into a discussion regarding social and political issues and wants to claim that they have the all answer, or the “TRUTH”,  because they read the Bible, follow Jesus, go to church, whatever; you can politely remind them that if they supported Trump, they no longer get to claim they have a superior moral standing than anyone else.

Pavlovitz writes in his article 7 Things Christians Are Giving Up By Supporting Donald Trump:  Christian no longer get to talk about “family values” or the “sanctity of marriage” “after supporting a candidate currently on marriage number three, one with a documented history of infidelity. Their continued efforts to deny LGBT people a single marriage on the basis of protecting supposed God’s ordained one man-one woman standard, ring noticeably hollow as they tolerate Trump’s trinity of ever-younger spouses.”

Christians no longer get to claim to be “pro-life” after supporting a candidate who, with his open racism, misogyny, xenophobia, and his contempt for immigrants and the working poor, Donald Trump has shown contempt for a great swath of Humanity. Advocating for him to preside over all the laws of our country and all of its people, is not a gesture that honors life beyond the most narrow definition of it. It becomes more about politics and semantics than defending the living.”

No longer do they get to police people’s “sinful behavior” as societies designated adults.  One of Evangelicals favorite pastimes is evaluating the conduct of other people and measuring their moral worth accordingly. Celebrity preachers and ordinary pew-sitters like to pull-quote Jesus and demand to see “the fruit” in the lives of others as conformation that they are people of Jesus, that they have sufficiently repented, that they indeed have been born again: the proof is in the pudding. To then rationalize away the orchards of rotten fruit in Donald Trump’s personal and business history by saying ‘God looks at the heart’ and warning those who bring these things up by chastising them ‘not to judge’, puts them on really shaky ground and gives them zero credibility to ever critique anyone else again.”  

And finally, no longer do Christians get to ask atheist, agnostics, and “nones” where we get our morals from.  No longer do they get to claim, “No God, no morality!”.  We have all seen what the Evangelical standards for morality are and just how far they are willing to go to excuse one of their own’s behavior, no matter how deplorable it is.  You don’t get to question where my morals come from while supporting a man like Donald Trump.

This election is yet another reminder of why this country needs to become one based on secular principles, not religious.  Secular countries surpass the US in just about every category that matters.  The Religious Right has been the sole obstacle to social progress for far too long.  Let’s hope that this election marks the turning point, where religion starts to loose its power and influence over society and politics.  Want to “Make America Great Again”?  Start by getting religion out of politics.

Thanks for reading.