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As always, this note will start off as a brain-dump, which I’ll tidy up and segregate into hyper-linked topics in due course. Note that while this caveat persists, this note (which has been whacked out in a couple of hours, and shows it) is in DRAFT, and cannot be taken to represent my considered views. As it’s hidden down a long chain of hyperlinks, maybe no-one will notice it until I’ve had the opportunity to tweak it a bit.
I’ve admitted that I have “problems” with Christianity. So, what are my “problems”? I need to address this question from at least three angles.
I’ve always maintained that our most fundamental beliefs are held as an interconnecting matrix, though with some form of hierarchy of belief. That’s what I tried to describe in my Christian Tractatus (updated1 version in progress). So, this statement of issues (and of the alternatives) can’t really be viewed in isolation. However, if I try to expand on all this here, I’ll be repeating what I’ve said elsewhere. This summary will have to remain simplistic.
A final preliminary point is that not all Christians (the more zealous may accuse these of being Christians “falsely so-called”) will find all of my objections to be real issues2. However, the versions of Christianity I have “problems” with are those that posit an active God and a supernaturalist worldview. Weaker versions, it seems to me, make no practical difference to our lives, and confuse issues by using supernaturalist terminology with a naturalist meaning.
So, what are the issues? I’ll list them with elaborating footnotes to be provided in due course.
It may be that it is possible to make an accommodation for all these objections, as liberal Christianity has done, but in general the supporters of the “strong” versions of Christianity won’t have any of it – probably for good reason: such a version of Christianity is hardly worth believing in, and is nothing but muddle and equivocation.
It is worth pointing out that there are some aspects of Christianity that often feature in popular objections that I don’t take issue with, either because I reject the objections, or because the tenets objected to are not properly part of Christianity. A brief summary:
Firstly, those popular objections I don’t think cogent:
Secondly, those items that are part of orthodox Christianity, but which may not me properly Bible-based, and so their rejection isn’t relevant to the rejection of Biblical Christianity:
And what alternative explanation can be given? This is highly complex, as there are so many plots and sub-plots. Also, it cannot be incumbent on the unbeliever to give a precise alternative account of the origin of what he sees as myth. Who knows precisely how the Greek myths arose, but does this ignorance mean that it’s incumbent on us to believe in them. The reason I may have for feeling an obligation to provide an alternative account of Christianity is that it is (even to the contemporary western mind) not quite so ridiculous as the Greek myths. Also, it is a worldview I myself have espoused and a good many intelligent contemporaries also espouse. I excuse myself from having to give an alternative account of the other religions that satisfy the second point on account of the failure of the first: I am profoundly ignorant of them, and even if I wasn’t, think that experience “from the inside” is necessary before pouring on the scorn.
I suppose my alternative account would be along the lines of “religious progress”. An initial propitiatory, tribal account of the relation of the individual / society to God was improved upon, firstly within the propitiatory framework of animal sacrifice, ultimately seeing that such actions can’t work, and by refining the concept of God. I think it’s a suggestion of genius to see these sacrifices as “types and shadows”, leading up to the one true sacrifice of Jesus. But this doesn’t make this suggestion correct. Just why does God need propitiation in the first place? As for Jesus’ own views, I don’t subscribe to the “mad, bad or God” trichotomy that C.S. Lewis proposes. It’s not likely that Jesus directly claimed to be God (despite the suggestions in John), but it is likely that he acted out the role of Isaiah’s suffering servant. I would have to say that in this he was mistaken, but this doesn’t make him mad or bad.
I need to add a footnote on probabilities, maybe using the game of Cluedo (Wikipedia: Cluedo (https://en.wikipedia.org/wiki/Cluedo)) as a springboard. The basic idea is that if we deny that Colonel Mustard did it, we don’t have to believe that Professor Plumb did it. There are many alternatives. The most likely suspect isn’t thereby guilty. We can be assured that p(it is not the case that Colonel Mustard did it) = 1 – p(Colonel Mustard did it). If Colonel Mustard didn’t do it, then even though each of the alternatives has low initial probability, yet one of them must be true. Say I bought 1,000,000 tickets for yesterday’s lottery. Then, presumably, the odds on my winning the lottery were greater than the odds on any other entrant. Yet I still didn’t win it, and was unlikely to have done so. I mention this because I’ve recently read a somewhat silly paper asking whether it’s rational for Christians to believe in the Resurrection (of Jesus). The “pro” author thinks there are four sensible alternatives, and picks them off one by one. So Jesus must have risen from the dead. This reasoning is fallacious.
My personal worldview
… to be supplied: not because I’ve not got one … it can probably be deduced from my Christian Tractatus … but because I haven’t got round to writing up a quick summary yet. We don’t live in a vacuum, and it’s all very well being negative. However, ab initio, this is a very complex and creative task, which is why the alternative “package deal” approach is so much more popular (though maybe the “don’t know, care less” approach wins the day in the popularity stakes).
This document constitutes my philosophical thoughts on the validity of Christianity. Its name and format are modelled on a well-known (and, of course, infinitely superior) work by Ludwig Wittgenstein. So as not to deceive the unwary, this evaluation is reluctantly negative. I am not a scoffer, so the evaluation is a serious one. However, I cannot see how Christianity or any other religious system can be made to work without either intellectual compromise or denuding the religious system of content.
The text of this document has not had a major overhaul in almost the last ten years, so my ideas have probably moved on somewhat in the interim. Readers may find the style rather inclined towards ex cathedra statements. This is because the document was written as an attempt to structure my views on these subjects rather than to seek to justify them in exhaustive detail. The web-based format does allow expatiation ad infinitem, and I will seek to progress in that direction in due course.
The document revolves around 20 basic assumptions into which my argument is broken down. I'm not yet happy that these are the best 20 and that there are no redundancies. However, given the whole document is geared around these fundamental tenets, I feel reluctant to change them until I have a clearer idea of how the structural change would affect the entire argument. So, we're stuck with them until inspiration strikes.
These 20 primary points of the argument, together with 4 appendices, are as below.
To find out more about each statement, click on the hyperlink to the underlying document, where the statement is broken down into more detail and, where possible, justified.
For a concatenation of the whole document in topic-title sequence, follow this link.
Please address any criticism of or suggested improvements to this paper to email@example.com.
Footnote 2: (The Church as Guardian of the Truth)
The problem is exacerbated by the general ultra-protestant claim that the Church “lost it” immediately after the apostolic period and started promulgating all sorts of false doctrine. We have no reliable historical tradition of correct interpretation, the rediscovery of the full truth having to await an early 20th century East Ender. I expect this explains why the reformation protestants didn’t reject patristics, or at least accepted (or took into consideration) those Church Fathers most consonant with their own position. Otherwise, the (non-) believer is left very much to his/her own judgment – both as to the reliability of the old books, and to the reliability of those who might help to interpret them.
Interestingly, I have some fairly extensive correspondence with the Prior of Parkminster from the early 1980s on this issue, which I hope to make available on-line in due course. Naturally, his view was that the moderating influence of the Church is required to maintain order. I might accept this if we could both agree who “the Church” is, and if the opinions of the various branches of the Church weren't so often obviously wrong.
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Timestamp: 01/08/2020 02:31:19. Comments to firstname.lastname@example.org.