Book Review: Scientism and Secularism

Book Review: Scientism And Secularism by J.P. Moreland

All scientific research, discussion, and education is affected by a series of underlying beliefs that include what one grants as sources of knowledge. It is quite common in today's culture for people to accept "scientism," which limits sources of knowledge entirely to the sciences to the exclusion of any other claimed knowledge source or places all other sources of knowledge under the authority of the sciences.

Both of these philosophies stifle scientific discovery, places knowledge of anything outside of the natural realm beyond reach and erects seemingly impenetrable barriers in discussions about ultimate reality (including morality, beauty, and theology). This has serious implications in the sciences, education, politics, and basic everyday life. In his book "Scientism and Secularism: Learning to Respond to a Dangerous Ideology" Christian philosopher J.P. Moreland aims to demonstrate the dangers of scientism, how it is (unwittingly?) accepted and exercised in culture even by Christians, and provide an alternative philosophy of knowledge that will avoid the dangers, expand humanity's knowledge of reality in general, and move forward Christians' internal discussions of theology and the world and give them another tool in their evangelical toolbelts as they provide "...reasons for the hope that [they] have..." (1 Peter 3:15). In this review, I'll provide some of the key points, several important quotes, and my recommendations.

How does an older generation communicate the truth of the Gospel to a newer generation?

We have to distinguish between content and method. The content (the Gospel) is the ontological truth that can not be divorced from reality, thus that content may not be changed from generation to generation. The method is how the content is communicated which may be changed from generation to generation within objectively true (more content) moral limits.

Tradition does consist of both content and method. It is important that we recognize that no matter how old or new a truth-claim is, if it is false, it must be rejected; but if it is true, then it must be accepted. The historical event of the Resurrection of Jesus is the content that has not changed since the day it happened (1 Cor 15). Part of our discipling the next generation must include historical instruction- a defense of the historical event of the Resurrection (the ontological truth that must be passed down to the next generation).

But if a method of communication falls outside the limits of morality, then no matter how old or new it is, it must be abandoned. If it is within the limits, then it may continue to be used. The Apostle Paul stated that he adapted his method of communicating the Gospel not just to a new generation but to different cultures. Part of our discipling the next generation must also include moral instruction- ethical views (and a defense of the particular view based upon both moral content given in Scripture and logic) that will give them both freedom and limits to guide how they communicate what must be passed down.

While there will always be differences in preferred methods of communication from generation to generation, there will always be methods of communication that are within the moral boundaries. If we wish to communicate the truth of the Gospel to the next generation, we must be willing to recognize that there is much more moral freedom in our methods of communication than some people realize, and we need to make the choice to adapt the method to the next generation.

Tradition, when its claims are true, meet the new generation of people in the older generation's choice to change how that truth is communicated so that the new generation will understand it, accept it, and transmit it when they become the older generation.

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Book Review: The Magna Carta Of Humanity🗽

The Magna Carta of Humanity: Sinai's Revolutionary Faith and The Future of Freedom

In today's world it is difficult to be online, at parties, with family, at work, or even just in public without hearing about the current cultural and political climate in the United States. Even if the Christian case-maker tries to avoid politics, they still confront culture and will be challenged with the hypocrisies of the Church and those who claimed to be members of the Church who just happened to also have founded The United States of America. And it is rare that challenges stop there.

People are passionate about one political view (or party) or another. Extremes on the different sides constantly accuse opposing sides of trying to destroy democracy, the Constitution, and even freedom itself. The rhetoric and apparent goals of different politicians can get our heads spinning out of control as we try to make sense of what is going on, how it affects us (and our future), what we can do about it to bring some measure of sanity in the conversations we inevitably get sucked into, and how we can respond logically with both gentleness and respect when the challenges come.

That is where I have found great value in Os Guinness' "The Magna Carta of Humanity" (Hard copy, audiobook, Kindle). Guinness digs into the foundations, principles, and histories of the cultural and political divide in America. He compares and contrasts them in such a way that brings crystal clarity to the current situation. He points out that before we can even talk about "make America great again" (MAGA), we must truly understand what made America great in the first place. And before anyone wishes to reject the ideals that founded America, they must first truly understand those ideals and truly understand the implications of the ideals they are trading them for.

In my effort to help you determine if this is a book that is worth your time (and I believe it is), I will include a few of the skeletal points of the book, several of my favorite quotes (mainly from the Introduction- I don't want to spoil too much), and my more specific recommendations.

All Worldviews Must Address Death and Suffering

Suffering is a great challenge of life and a great inconvenient truth to the world's religions and worldviews. Many different worldviews offer different ways to address this challenge. The worldview of naturalism simply makes the recognition that "life is suffering, then you die." If naturalism is true, then this is a very accurate, though bleak, view of life- you suffer for no apparent reason then you die and become worm food.

I have heard some people claim that this is quite satisfying because it frees them from any expectations of others and grants them the satisfaction of being able to do whatever they want to numb, avoid, or drown out the suffering of life. Granting that "life is suffering, then you die" is not satisfaction, though; it is surrender. It is not inspiring; it is depressing. But the truth is that if atheism is true, it really doesn't matter if this statement represents surrender or if it is depressing; if it is true, then we are stuck with it and its implications of surrender and depression.

Introduction

Evil and suffering are making their existence painfully known in our world. Whether we realize it or not or intend to do it or not, evil, pain, and suffering do cause us to reflect philosophically on their meaning and purpose. At some (breaking) point, they force us to ask deep philosophical questions of life:

Why me? Why now?
Is God really there?!
If he is, does he really care about my suffering?
What purpose could he possibly have for my suffering (not to mention everyone else's too)?

Many unbelievers think that the very existence of evil, pain, and suffering in life is incompatible with the all-loving and all-powerful God of the Bible. However, the truth is the exact opposite. Allow me to explain:

Why Suffering In the Life of the Unbeliever?

For many of us, it takes a profound, painful event or series of painful events that cause us to seek answers to the deeper questions. God desires to be known, and if there are any experiences that would cause us to diligently seek him, we can expect that those experiences would enter our lives.

"Anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him."- Hebrews 11:6b

When we reflect upon the philosophical questions triggered by evil, pain, and suffering, and we honestly search for an explanation to make sense of them, we are earnestly seeking answers. No one can escape the questions of purpose ("why" questions) without considering a Purposer (God) as an explanation. When we consider God's existence in the faces of evil, pain, and suffering, we cannot merely consider His existence on emotional grounds. Logical and evidential grounds are demanded as well.

"I have found that the more I reflect philosophically on the attributes of God the more overwhelmed I become at his greatness and the more excited I become about Bible doctrine. Whereas easy appeals to mystery prematurely shut off reflection about God, rigorous and earnest effort to understand him is richly rewarded with deeper appreciation of who he is, more confidence in his reality and care, and a more intelligent and profound worship of his person."- William Lane Craig

The evil, pain, and suffering that we experience in life has the ultimate purpose of bringing us into a loving relationship with the Creator and Savior that will last for eternity. The evil, pain, and suffering that we experience must be seen in light of Jesus' death and Resurrection. Hebrews 11:6a states that without faith it is impossible to please God. But the faith that is described here is not a blind leap into the dark; it is a trust based on evidence of the historical event of the Resurrection of Jesus Christ.

The evil, pain, and suffering in your life has brought you to examine the evidence of the reason for the evil, pain, and suffering of Jesus Christ. It is in the light of Jesus' suffering, death, and Resurrection that our suffering makes sense and is given an eternal purpose. God was faithful in the past; He is the same throughout eternity; therefore, God will be faithful in the present and in the future. You can reasonably trust Him with your life now and in the future.

Conclusion

God has a purpose for the evil, pain, and suffering in our lives- "...Our present sufferings are not worth comparing with the glory that will be revealed in us" (Romans 8:18). If the suffering in this finite life brings you to Christ or closer to Him, then what comes of that finite time of suffering will continue into eternity, an infinite amount of time without suffering and only with pure joy.

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Atheists Don't Need Hell To Be Good

Are Atheists "Holier Than Thou?"

Every now and then I come across an atheist who claims that atheists who choose good behavior are more moral than religious people (particularly Christians) who choose the same behavior. The reason that they give for this is that Christians need the fear of hell to scare them away from bad behavior whereas atheists do good for the sake of the behavior's being good. This is simultaneously a character attack as well as a philosophical attack. Both deserve to be addressed; however, today I will focus on the philosophical.

Monday Musings: COVID-19, Gratuitous Suffering, and God's Purposes

The last three years of the COVID-19 pandemic has taken its toll in many ways on every person. It has not really left anyone untouched. Many have had friends and family, if not themselves, in hospitals, barely clinging to life as doctors scramble to give them relief and a chance at recovery.

Rick Carr is one who found himself a victim of the virus, spent many months in the hospital and is still recovering from its effects today. As he could, he brought the readers of his blog along through the journey of pain, prayer, gratitude, and healing. You can read about it at his site Extreme Gratitude.

A line in his post on healing and prayer made a profound point:

"If this long, miserable process has resulted in others being helped, encouraged, strengthened in their faith, and praying like they haven’t before, then it has been worth it."- Rick Carr

Many people wonder how an all-loving God could allow them to suffer, even those who have followed Christ all their lives. The Apostle Paul states the purpose of our suffering in his letter to the Romans:

"We know that all things work together for the good of those who love God: those who are called according to His purpose."- Romans 8:28 HCSB

"All things." Not just the good things. Not just the enjoyable or fun things. "All things" includes the suffering that we endure. Most people have no issues with that part; however, they often think that the suffering is for their good. The profound point made by Carr above, that may be difficult to consider in the middle of our suffering, is that the "good" of Romans 8:28 may not necessarily be for us but for someone else.

We, of course, are not the only one who "love(s) God: who is called according to His purpose." Numerous others are in that category, as well. It is very possible, if not probable, that the suffering that we endure is for the eternal benefit of someone else: whether that benefit is coming to salvation in Christ or coming to know Christ better. And please notice that my use of "or" implies only the minimum of one person's eternal benefit; multiple people stand to have eternal benefits that can include both coming to salvation in Christ AND multiple others coming to know Christ better.

Now, let us back-track in the eighth chapter of Romans to the eighteenth verse:

"For I consider that the sufferings of this present time are not worth comparing with the glory that is going to be revealed to us."- Romans 8:18 HCSB

No matter how much suffering with a finite duration we endure (even all of it combined), it is overcome by a single good purpose of God's with an infinite duration. This means that your finite suffering is not gratuitous. There is a purpose for it, even if that purpose does not necessarily involve you. And a single infinite purpose is infinitely greater than all the finite suffering in the grand view of eternity.

This can be hard to understand, much less accept, when we are in the pain of suffering. But we know that because God has been faithful in the past and that He is the same ("yesterday, today, and forever"- Heb 13:8), we know that God WILL use our finite suffering for the infinite good of someone who is called according to His purpose.

This is not something that is merely hoped for, or blindly believed; it is something that is logically known- a trust that is grounded in the reality of who God is and the reality of what He has done. This is not a blind faith. This is a biblical and logical faith, a faith that demonstrates reason and purpose for our suffering, a faith that demonstrates how and why an all-loving and all-powerful God would allow so much suffering in our lives.

For more on suffering and God please continue your journey of faith with these encouraging posts: