Alan Kurshner, contributor to Allahu Akbar and Omega Ministries, (and contributor to Triablogue – how does that work, again, if you’re a fellow terrorist sympathizer, and contributor to the group accusing the other of being terrorist sympathizers?) endorses Triablogue review of Roger Olson’s book. I don’t know if I can trust Triablogue, now, after these dealings with terrorist dupes.

Continuing the series I started with in my prior post, we’re examining the About.com article “Seven Reasons Why Mormons are Christian”, by Rachel Bruner. In our prior post, recall that we examined 1) The remarks of their elder statesmen on this topic, 2) The distinct tendency on the part of the LDS to “redefine” terms in the Christian lexicon, and 3) The necessity for a transcendental argument to settle the question.

In this installment, we will examine the first reason we are given for believing that Mormons are Christian.

1. Christ is Head of (the) Mormon Church

I’ve duplicated the link from the article, as we will discuss the content found therein, as well. The article gives the following as support for the preceding statement:

Everything we teach and everything we do is to bring us unto Jesus Christ. He is the Son of God and all our beliefs and doctrines focus on Him as our Savior and Redeemer. He is the head of our church (see Ephesians 5:23), which many people refer to as “Mormons” but that is only a nickname. The proper name of our church is The Church of Jesus Christ of Latter-day Saints.

When the Nephites disputed what to call the church, Christ said:

“And how be it my church save it be called in my name? For if a church be called in Moses’ name then it be Moses’ church; or if it be called in the name of a man then it be the church of a man; but if it be called in my name then it is my church, if it so be that they are built upon my gospel” (3 Nephi 27:8).

Now, let’s address some presuppositional commitments, before we get into the response. The “Jesus Christ” of Mormonism is who, precisely? According to the link for #1, “Jesus Christ is the firstborn spirit child of God^[1] and although each of us is a spirit son or daughter of God, the Eternal Father, only Jesus Christ is God’s son in the flesh. Born of the virgin Mary, Jesus Christ, is the only begotten son of the Father.”^{[2] [3]} Now, let’s compare this conception of Jesus to the Biblical conception of Jesus. Gill puts it thus: “[H]e is an individual, distinct, though not separate from the divine nature, he has in common with the Father and the Spirit; he subsists of himself in that nature distinctly, and independently; is not a part of another, the whole fulness of the Godhead dwells in him; nor is his human nature, which he assumed in time, a part of his person, nor adds anything to his personality; but being taken up into union with his person, subsists in it; he has life in himself, and is the living God; is intelligent, has understanding and will; knows himself, his Father and the Spirit, and all creatures and things, and does whatsoever he pleases.”^[4]

Let’s set forth these conceptions of Christ in antithesis, as they ought to be placed – we will draw from other places in Mormon writings to give us a fuller picture, as well.

This suffices for our purposes at the moment; it does, however, clearly illustrate that the Mormon and Christian conceptions of “Christ” are fundamentally at odds! Since we have our two worldviews at antithesis on the most basic of levels, we must transcendentally argue our case(s), as what is at stake is the very intelligibility of what it is we are saying. Mormonism, after all, claims to be founded on the Christian Scriptures, and merely a continuation, to be carried along by their “living prophets”. Christianity, on the other hand, claims that the revelation of God is complete in the 66 books of the Bible, and that in that Scripture alone we may rest secure, and find certainty. So, what are we to do? Throw up our hands? Not in the least! We will argue on the level of worldviews, rather than over individual facts, in a piecemeal fashion. If Christ is the head of the church – which we both seem to affirm – which church is that, precisely? As we saw in the last installment, it is quite clear that whatever “church” the “Jesus” of the LDS is the head of, is not the church that orthodox Christians are members of. On the other hand, Scripture tells us that Christ is the head of His church, and that the church is defined as all of the elect throughout history^[28]. So, how are we to resolve this?

Let us take the doctrines of Christ, and of the Church, and set them in opposition. First, will proceed to do an internal critique of the LDS position, and demonstrate that the position of the LDS church is incoherent, and makes both “Christ” and “Church” unintelligible.

To the LDS church, we have been without a “valid” church since shortly after the apostles were martyred.^[29] At very least they point to Nicea as an example of the “great apostasy” that had gripped the “Christian” church.^[30] So, in effect, there was no valid church from at least 325 until 1820 (but probably longer than that). In the eyes of the LDS, there was effectively no church on the face of God’s earth for centuries. Only with the “Great Restoration”^[31] of Joseph Smith was the church brought back in any meaningful fashion. So, we can say that to the LDS, Jesus is the head of the LDS church, and all else is apostate.

There is a problem with this assertion, however. Are we to believe that the church who Christ told Peter that “the gates of Hades”^[32] would not stand against fell, for centuries? That God did not preserve for Himself a remnant^[33]? On the one hand, we have the Scripture that the LDS claims to believe telling us that the church will not fall; On the other hand, we have the testimony of Joseph Smith and his fellow “Latter Day Saints” that the church did fall! If, as the LDS claims, the church of Jesus Christ went into apostasy in a wholesale fashion^[34], what are we to believe of the promises of God^[35]? Even more urgently, however, how shall we explain the seeming contradictions between the teaching of the Apostles themselves, and the LDS church, on a massive variety of points? For instance, the Apostles taught, explicitly, that God is One^[36]. So did Christ.^[37] If this is the case, how are we to believe that in reality, (as the LDS teaches) they taught that there are many gods? It is undeniably the case that the Old Testament and New Testament both teach that God is one in being^[38] However, the LDS church teaches that there are a plurality of gods. In order to make their teaching an intelligible continuation of the teaching of the Old and New Testaments, it would have to be the case that the OT and NT teach that there are a plurality of true gods. In Scripture we are told of that there is a plurality of false gods, but never that there is a plurality of true gods. Even more problematic, how are we to ground, for instance, the one and the many^[39] in a pluralism of deities? How are we to ground an objective morality in a plurality of deities? How are we to ground logic, or uniformity in a mutable, temporally-bound pantheon such as Mormonism presents us with? As Mormonism presents it, there is no visible uniformity in their ecclesiology^[40], nor in their doctrine of scripture. Both are presented as mutable, and discontinuous^[41] – even contradictory^[42]. As such, their inability to grant us the preconditions of intelligibility^[43] in human experience and external reality make their worldview impossible.

In contrast, Christianity presents us with an ecclesiology and doctrine of scripture grounded in monergism^[44]. From first to last, the work and nature of God is the precondition for every doctrine we believe. The church is made up of those who are elected^[45] from eternity^[46] by the Father, brought to the body of Christ by the work of the Spirit, and atoned^[47] for by the death and obedience^[48] of Christ. In the Triune God, there is a foundation for the unity and diversity of the church, the certainty of revelatory and ecclesiological continuity and objectivity.

Let us move on the the doctrine of Christ. In the Old Testament, we are presented with multiple “theophanies”^[49], as well as the express revelation of God to man. In the New Testament, it is revealed that God the Son took on flesh, and walked among us. We are told by the LDS church that God the Son became the Son at a certain point in time, and was conceived physically by intercourse with Mary. We are also told that God the Son is of the same order of being as we are, differing only in his degree of exaltation, as we (and Christ) differ from Elohim only in our degree of exaltation. We are told that Christ is of the same order as the angels, as well, since Lucifer is his spirit-brother. We are told that he did not create the world ex-nihilo^[50], but that he organized pre-existing matter, which is conterminous with God; who is similarly temporally infinite, if not timelessly eternal. In fact, we are told that “spirit” is merely a different order of matter! He is not the eternally begotten Son, but the temporally begotten son of Elohim. On this basis, how can we affirm that by him were all things made? He, himself, is a made thing. Of pre-existing matter, to be sure, but the Father is, to the LDS, himself, pre-existent matter. Ne is no different in order, essentially, from any other human, be they humble or exalted. So, is he to be considered as creator of himself, or is he similarly the creation of another, as to the LDS, “creation” is the reorganization of pre-existing matter? This is a gross contradiction. He cannot be both creator of all and not-creator of all at the same time, and in the same sense. Further, how is he to say “I AM that I AM” in true self-sufficiency, being a created thing as any other? How is he to be “who was, and is, and is to come”^[51] in a properly eternal sense? An endless succession of moments is not, properly, eternity. Yet, to be truly eternal, there must be no change. Change, however, did occur, in the very nature of the Christ of the LDS. Hence, he is not properly eternal, nor self-sufficient, nor self-existent, nor immutable, and certainly not perfect. Perfection is to have no lack. Christ had to become, and needs still become, to be as great as his father, in the doctrine of the LDS. In short, the Christ that the LDS presents is unintelligible. He is a self-contradiction. Their adherence to the Christian Scripture merely points out the contradictory nature of their conception of Christ; the Christ shown purely by the LDS’ distinct writings is similarly self-contradictory, if not so obviously so. By presenting as “God” an exalted man, spirit child of Elohim, firstborn of the flesh, they have presented a “Christ” that is expressly self-refuting. A “Christ” who is an imperfect creation, one of many, not one of a kind except in an incidental sense, whose church fell almost immediately. This “Christ’s” “atonement” paid for nothing in any meaningful sense, was challenged by Lucifer as a being on par with himself, achieved no lasting benefit, and had to be “jumpstarted” 1800 years later in order to be even known at all. A “Christ” such as this does not resemble the πρωτότοκος that Scripture depicts. It is a weak, powerless figure that couldn’t be further from the “Faithful and True” on Revelation’s white horse.

In contrast, we have the eternal, self-existent Son of God; timeless Word before creation or time began. The Creator of all, Sovereign Lord and Redeemer; unchallengeable and unconquerable. Omnipotent, unrivaled, glorious and without peer – firstborn above all creation, He who took on our sins for the glory of God the Father^[52], and is glorified beyond all mortal knowledge. Omniscient, unchanging, in whom all things hold together.^[53] In Him alone are hidden all the treasures of wisdom and knowledge.^[54] It is such a Christ that makes all else in His creation make sense, and in whom we may know, and repose in certain faith. There is no shadow of turning^[55] in Him; no contradiction, or alteration. Only in the eternal and immutable Sovereignty of the Scriptural Christ of Christian orthodoxy can we find the meaning to all we might desire, and all that He designs to reveal of His eternal purpose.

The “Christ” of Mormonism, and it’s long-failed church fail to give us coherence and an intelligible reality. They fail to ground the meaning of all creation in the person of Christ. They are mere shadows; echoes of the triumphal beauty of the Christ revealed in Scripture Alone. With the impossibility of their position, we alone can say that our Christ does that, and is truly all in all. Only the Christ of Scripture is the head of a Church worth worshiping in. May the Mormon people find Him, and may they rest in His certainty, rather than in the morass of doubt that Mormonism entails.

1. ^[1]D&C 93:21↩
2. ^[2]John 3:16↩
3. ^[3]Original references duplicated when possible↩
4. ^[4]Gill, Body of Doctrinal Divinity↩
5. ^[5]μονογενής – single of its kind, only↩
6. ^[6]LDS.org: Firstborn↩
7. ^[7]Duties and Blessings of the Priesthood: Basic Manual for Priesthood Holders↩
8. ^[8]Matt 1:20↩
9. ^[9]LDS.org: Jesus Christ↩
10. ^[10]Hebrews 1:5↩
11. ^[11]Duties and Blessings of the Priesthood: Basic Manual for Priesthood Holders↩
12. ^[12]Isa 40:21-31↩
13. ^[13]Isa 6:1↩
14. ^[14]John 12:41↩
15. ^[15]Duties and Blessings of the Priesthood: Basic Manual for Priesthood Holders↩
16. ^[16]“This one and the same Jesus Christ, the only-begotten Son [of God] must be confessed to be in two natures, unconfusedly, immutably, indivisibly, inseparably [united], and that without the distinction of natures being taken away by such union, but rather the peculiar property of each nature being preserved and being united in one Person and subsistence, not separated or divided into two persons, but one and the same Son and only-begotten, God the Word, our Lord Jesus Christ” – Chalcedonian Definition↩
17. ^[17]D&C 132:19-22↩
18. ^[18]Ensign: The Father and the Son↩
19. ^[19]1 Tim 1:17↩
20. ^[20]Ensign: The Father and the Son↩
21. ^[21]John 4:24↩
22. ^[22]D&C 131:7-8↩
23. ^[23]Heb 13:8↩
24. ^[24]“All men were first born in pre-existence as the literal spirit offspring of God our Heavenly Father…and are in the similitude of the universal Father and Mother, and are literally the sons and daughters of Deity…Christ, destined to be the Only Begotten Son in Mortality, was the first spirit offspring in pre-existence” (Mormon Doctrine, p. 84).↩
25. ^[25]“God the Father is a perfected, glorified, holy Man, an immortal Personage. And Christ was born into the world as the literal Son of this Holy Being; He was born in the same personal, real, and literal sense that any mortal son is born to a mortal father. There is nothing figurative about his paternity; He was begotten, conceived and born in the normal and natural course of events, for He is the Son of God, and that designation means what it says” (Ibid. p. 742)↩
26. ^[26]Rom 5:10-11↩
27. ^[27]McConkie, The Purifying Power of Gethsemane↩
28. ^[28]Eph 1, Heb 12:23↩
29. ^[29]Early Signs of the Apostasy↩
30. ^[30]The Fulness of the Gospel: The Nature of the Godhead↩
31. ^[31]The Message of the Restoration↩
32. ^[32]Matt 16:18↩
33. ^[33]Psa 100:5, Psa 119:90↩
34. ^[34]Early Signs of the Apostasy↩
35. ^[35]2 Cor 1:20↩
36. ^[36]James 2;19↩
37. ^[37]Mar 12:29↩
38. ^[38]Exo 3:14, John 5:44↩
39. ^[39]Also known as the problem of unity and diversity or of universals and particulars↩
40. ^[40]Doctrine of the Church↩
41. ^[41]having intervals, or gaps↩
42. ^[42]in logic, a proposition so related to a second that it is impossible for both to be true or both to be false.↩
43. ^[43]What is required to render meaningful, or make understandable↩
44. ^[44]the doctrine that the Holy Spirit acts independently of the human will in the work of regeneration; may also more widely applied to the work of God in general↩
45. ^[45]the choice by God of individuals, as for a particular work or for favor or salvation↩
46. ^[46]in timeless and immutable self-existence↩
47. ^[47]the reconciliation of man with God through the life, sufferings, and sacrificial death of Christ↩
48. ^[48]both active and passive obedience – see Gill, A Body of Doctrinal Divinity, Book V, 3,4↩
49. ^[49]“appearance of God”↩
50. ^[50]Out of nothing↩
51. ^[51]Rev 1:4,8↩
52. ^[52]Phil 2:6-11↩
53. ^[53]Col 1:17↩
54. ^[54]Col 2:2-3↩
55. ^[55]Jam 1:17↩

In About.com‘s article “Seven Reasons Why Mormons are Christian“^[1], Rachel Bruner offers us some interesting claims to examine.

Her Seven Reasons are as follows:
1. Christ is Head of Mormon Church
2. Faith in Jesus Christ
3. Prophets Preach of Christ
4. Scriptures Witness of Christ
5. Mormons Act in the Name of Christ
6. Holy Ghost Testifies of Christ
7. Mormons Believe in Atonement of Christ

In this series, we’ll examine each of her claims. In this post, we’ll examine some presuppositional issues, and provide some introductory comments. For reasons not given by the author, it is deemed important that the title “Christian” be applied to the LDS Church and its adherents. When we look at the very statements of Mormon statesmen, however, we find that there is no such desire to be found numbered among Christendom.

“I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: “they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.”” ^[2].

Note this; if you follow the link, you will find that Smith specifically mentions Methodists, Baptists, and Presbyterians as the target of these words – so, we are being informed that none of these groups are Christian – yet the article’s author is arguing that Mormonism, on the contrary, is Christian. Keep this in mind.

“The fact is that orthodox Christian views of God are Pagan rather than Christian.” ^[3]

If the orthodox Christian view is Pagan – what are we to believe is ‘Christian’? Further, note that anything that “Christians” consider “orthodox” is, by this definition, pagan. If so, who is determining what is Christian, and why does it seem to be exclusively unorthodox?

“The Roman Catholic, Greek, and Protestant church, is the great corrupt, ecclesiastical power, represented by great Babylon….” ^[4] “Both Catholics and Protestants are nothing less than the “whore of Babylon” whom the lord denounces by the mouth of John the Revelator as having corrupted all the earth by their fornications and wickedness.” ^[5]

Pratt, apparently, is even more willing to throw out every putative Christian group in his sweeping statements. We are left wondering; who is left, by this point? The modern apostates and cults who self-identify as ‘Christian’? (Simply because they are too new to fall under this indictment, obviously.) Mormonism, evidently, is self-identifying itself as, if not the only, at least the best ‘Christian” group, isn’t it?

If necessary, we can delve more into these and similar statements at a later date, but this should suffice to pique our interest; why, if the elder statesmen of the LDS had these things to say about “Christendom”, do modern Mormons want to be considered “Christian”? We are also left wondering due to the explicit statement of D&C 1:30: that “this church” is “the only true and living church upon the face of the whole earth.” Puzzling, to be sure.

It must also be understood that within Mormonism, there is a distinct tendency to “redefine” terms. As Dr. James White puts it, “Mormonism uses our language, our terminology, but it fills those words with utterly foreign meanings.”^[6] As such, when they speak of “Jesus Christ”, it can be conclusively demonstrated that we’re not talking about the same thing we are talking about. When they speak of “God”, they are similarly not speaking of the identical “God” that we are speaking of. We are not speaking of the “atonement” they are speaking of. In short; when we are speaking of practically anything in the Christian lexicon, the Mormons have a different definition for it. When we deal with issues that they raise, we must keep this clearly in mind; we must accurately represent both what we believe, and what they believe – set them in opposition, and argue transcendentally. In doing so, we will not merely be “arguing about the facts” – we will be arguing the meaning of fact, on a presuppositional level – and able to truly compare these two worldviews in a fashion that will be decisive and clear. This we will do in the remainder of our series, Lord willing.

1. ^[1]About.com↩
2. ^[2]Joseph Smith History 1:19↩
3. ^[3]Mormon Doctrine of Deity by B.H. Roberts, p.116↩
4. ^[4]Orson Pratt, Orson Pratt, Writings of an Apostle, “Divine Authenticity,” no.6, p.84↩
5. ^[5]Pratt, The Seer, p.255↩
6. ^[6]AOMin.org↩

Paul Baird responded. He still doesn’t get it. (Surprise, suprise.)

I wonder when they are going to learn that it takes an argument to respond to an argument?

Paul asks “Where’s the beef?” – Which, of course, leads me immediately to ask “Would you know it if you saw it?” He addresses nothing whatsoever that I said. Nothing at all. Further, if he wants to know why I turned the comments off, he can look at out site rules to find out.

Here is his assertion. “It seems to me that the Pagan worldview I put up stands undefeated by Joshua Whipps.”

Isn’t that special? (To quote another 80’s pop culture meme) Now, care to tell us something, anything, about how you plan on demonstrating that? It’s all very well to give us an insight into your personal phantasmagoria, but it really is helpful if you actually say something substantive, instead of giving us your opinion, sans argumentation. Did you plan on dealing with what I said, or did you even bother reading it?

“Every criticism that you’ve made and every piece of firm ground that you claim, I can make and I can claim.”

Which, of course, he states without dealing with anything I’ve argued, specifically, that says this is not the case, and cannot be the case. That, however, would require critical thinking and logical argumentation – which he apparently can’t be bothered to apply himself to.

“It’s annoying isn’t it ? Now if your god would only just turn up it would settle everything wouldn’t it ? Without that your argument is no better than mine.”

What is annoying, Paul, is speaking to a brick wall. Just once, I’d love to encounter just a smidgen of critical thinking on the subject, instead of this bloody-minded obstinacy. At this point, I really do wonder if Paul even reads these. I’m really beginning to think that he doesn’t even bother, and just throws out condescending retorts when he doesn’t have a clue as to what he is responding to. If he is reading it, it’s patently obvious that he doesn’t understand it.

Lastly – he takes a quote from me, and clearly shows he has no idea what I’m actually saying – which is what I was telling him he was doing, and is proceeding to tell me I’m wrong about. Unfortunately, all he had to do was read the context, instead of skimming it for things to respond to with one-liners. He quotes:

“If he persists in doing so, he is going to be left as the only one discussing what he is discussing.”

What was I talking about, folks? Let’s, you know, actually read the context – like people interested in reading what other people are saying do.

“Reinterpreting our statements through his personal experience has done nothing but lead him astray from where the discussion is. If he persists in doing so, he is going to be left as the only one discussing what he is discussing. This is the case, because it bears no resemblance to what we are saying, nor does it accurately reflect what we believe. If he wants to rectify his problematic interpretation of what is being said, all he need do is begin asking questions, rather than making pronouncements about what the subject is. It’s really that simple. The problem is not that we are somehow “hiding” the argument away – it’s that Paul has shown almost no effort whatsoever toward understanding what the argument is, or what it means. It is not especially difficult, were he willing to put in that effort. I hope he does, and begins to ask, rather than to tell us.”

Notice: I point out that he is reinterpreting our statements through his personal experience. What did he just do? That exact thing. It led him astray. I am saying: “Paul is talking about what someone else believes, not what I believe, and eventually we’re going to give up on his perpetual strawman machine.” Paul, apparently, thinks I’m saying: “I don’t want to talk to you anymore”, and his response is “but you keep doing it!” His interpretation of what is being said is problematic. This needs to be rectified. To do so, he needs to ask, instead of pronounce. He doesn’t understand what we’re saying, in even the simplest of matters, and we’ve definitely put in an effort to help him to understand. Instead of taking what was said, he tells us what it means. Sorry to burst his bubble – but I said what I meant. If we are to take what I actually said, and respond with what he actually said, we are left with the fact that it “suits him” to be dealing with something no one else is talking about. As in, something that no one believes, where nobody thinks like he says they do, or holds to what he is critiquing. Apparently, this is adequate, to Paul Baird.

In any case, he doesn’t show any desire to learn, and less evidence of understanding what we’re talking about. So, unless he’s willing to start learning, and converse in an adult fashion, I really don’t have anything else I can say to him. As I said, I really hope he learns something from this – but sadly, he doesn’t seem willing. If he’s interested in having a conversation, he needs to listen to, and comprehend what his conversation partner is actually saying. Thus far, he simply hasn’t shown the least inclination toward doing so.

Paul Baird has given us his opinion in the case of the use of worldviews he does not adhere to.

This is a common complaint ie why argue a worldview that you do not hold ? The answer is the tallest child in the playground argument ie I do not have to be the tallest child in the playground to point out that you are not the tallest child in the playground – I can point out that individual (in this instance it would be a child of equal size).

Paul’s understanding here doesn’t really deal with the problem being brought forward. It may, of course, deal with the problem he thinks is being brought forward, but that is something else altogether. The complaint is in Dustin’s terms, of course, but it may be helpful to put it into the terms that our primary sources use, so that it might be recognizable. I appreciate Dustin’s work of course, but his expression of the problem, to me, seems to be unclear. When we speak of the problem at hand, we are speaking of the ability of a worldview to provide the preconditions of intelligibility. This may be expressed in the context of several different subjects, but chiefly, it must be said that it is only being expressed in terms of entire worldviews. When, for example, we speak of the preconditions for the intelligibility of knowledge, which seems to be the point of contention in the context of Paul’s remarks, we are speaking of epistemology. At this point, we are dealing with the subject of the quote “Choosing Hats” is named after.

Every system of philosophy must tell us whether it thinks true knowledge to be possible. Or if a system of philosophy thinks it impossible for man to have a true knowledge of the whole of reality or even of a part of reality, it must give good reasons for thinking so. From these considerations, it follows that if we develop our reasons for believing that a true knowledge of God and, therefore, also of the world, is possible because actually given in Christ, we have in fact given what goes in philosophy under the name of epistemology. It will then be possible to compare the Christian epistemology with any and with all others. And being thus enabled to compare them all, we are in a position and placed before the responsibility of choosing between them. And this choosing can then, in the nature of the case, no, longer be a matter of artistic preference. We cannot choose epistemologies as we choose hats. Such would be the case if it had been once for all established that the whole thing is but a matter of taste. But that is exactly what has not been established. That is exactly the point in dispute.

As such, it is obvious that this subject needs to be addressed by something more robust than “I do not have to be the tallest child in the playground to point out that you are not the tallest child in the playground.” In fact, it would point to the need for something far stronger than this particular assertion. What are the presuppositional commitments required for the assumption that the examination of epistemological foundations is as simple a matter as the observation of children’s heights? When looking at the subject at the level of presuppositional commitments, we see that it is no such matter at all. You cannot “simply observe” the validity of an epistemological foundation – it must be considered in terms of whether this epistemological foundation can provide the preconditions of intelligibility. Just as it is more than simple observation, it is likewise more than a matter of simple communication to “point out” who the “tallest child” on the playground actually is.

We are dealing with, not observational data collected by the senses, but epistemological foundations. You can’t “just look at” an epistemological foundation without having an epistemological foundation to be looking from. Paul, here, is missing the point in a rather unfortunate way. We are speaking of what makes anything intelligible at all – what must be presupposed in order for the “facts” he wants everyone to consider to be intelligible in the first place. He is making comparisons of that to empiricism, as if it is remotely applicable. It’s rather frustrating to watch Paul beating his head on a brick wall of his own misapprehensions, yet condescendingly dismissing his sore head as the fault of the person on the other side of the wall – on the basis of those same misapprehensions.

When he brings out his “pagan” worldview – he is assuming a commonality in everyone’s assessment of it, of atheism, and of Christianity. If he would care to read through Van Til, or Bahnsen, he would have to address the arguments they make as to why there is no neutrality in those sorts of assessments. What we actually are saying is not what Paul is assuming here. We aren’t assuming that there is some “common ground”, like the playground, where we are all assessing the heights of the respective “children”, or worldviews, in a collegial atmosphere. What we are saying is that the real discussion is over things like 1) Whose playground it is 2) Whether the “children” are children or chimera 3) What “tall” means in the first place 4) How you know what “tall” is supposed to be, anyway. To simply say “well, let’s see what this kid over here says” is to miss the entire point altogether. This is a round-robin affair, Paul. You are not a pagan, Paul. The Pagan child and the Atheist child do not agree with each other, let alone the Christian child. The Pagan and the Atheist agree insofar as their distaste for and disbelief concerning the God of the Christian – but they give wildly variant answers on questions such as “What is this playground?” What is the playground to a pagan? Is it, per Wicca,the manifestation of deity? Is this the same “playground” an atheist has? I can’t see how that is remotely the case. The atheist, as they claim, fails to hold every god-belief. So, for Paul to claim that this “answers” the problem we’re posing requires him to say that he agrees with what the Pagan’s playground is, if he is going to cite the Pagan’s opinion of the matter! Further, and this should be obvious, it necessitates a rather disturbing state of affairs for the atheist – it requires him to state either 1) It is unequivocally not the case that we are on the same playground OR 2) It is unequivocally the case that we are on the same playground, in which case he has to make a positive claim considering WHOSE playground it is. To make an actual positive claim seems to be anathema to an atheist of Paul’s stripe – and it seems that in order to make a claim, he’d also have to make an argument. This mode of operation seems similarly anathema to Paul. It would also require Paul to actually get what we are talking about, which at this point does not seem likely.

Let me reiterate; We are speaking of the nature of playgrounds, tallness, children, and pointing, not about “who is the tallest child on the playground”. We are speaking of the “nature of facts”, not of the “facts themselves”, as if facts are simply “there”, and uninterpreted. When speaking of a worldview, you are speaking of everything the worldview posits – be it metaphysics, epistemology, or physics. What seems sadly absent in Paul’s thinking is the willingness to pay close attention to what we are speaking of. He would rather dismiss it as whatever he thinks it to be, instead of exercising due diligence in understanding it. Since this has been the case up until this point, Paul must decide something for himself. Is he willing to actually look at what we are saying, or will he continue to insist on misrepresenting it? Up until now, he seems to have had serious problems grasping the nature of what he has been presented with. A case in point.

When he brings out Bahnsen’s quote concerning the “self-sufficient knower,” he insists on understanding it as some variant of the cosmological argument. He then proceeds to claim that Paganism fulfills the condition of “self-sufficient knower”. He doesn’t tell us why it does. He just says it does. After redefining what the argument is, for us, he then pronounces that paganism satisfies it! Says who? First, he doesn’t even identify the argument correctly, or it’s proper context. Second, he doesn’t give us any reason to think his worldview fulfills these conditions, or any clear sense of what these conditions are! Let’s examine first what this argument is, and it’s proper context, and then, what is necessary to fulfill that argument’s conditions.

In the cited argument, there is the stipulation that a self-sufficient knower cannot be denied, as the person denying such would, in the nature of the case, be himself a self-sufficient knower. Secondly, it is stipulated that there cannot be a plurality of self-sufficient knowers. You cannot have “two ultimates.” Thirdly, it is stipulated that if the first two are granted as insuperable, then you have three alternatives; solipsistic, skeptical, and revelational epistemology. Paul does not deal with that resultant discussion – and it is very germane to the discussion. It is not germane because it supposedly “develops a cosmological argument” – it is germane because it is an example of an argument from the impossibility of the contrary. In the first case, an argument is given which demonstrates the impossibility of solipsism. In the second case, an argument is given which demonstrates the impossibility of skepticism. Following that, he argues that only a revelational epistemology affirming the God of Scripture – the “self-contained God” Van Til speaks of, satisfies the preconditions for the intelligibility of knowledge. In short, only a self-sufficient knower as God reveals Himself to be can grant us a functional, intelligible epistemology. If Paul would pay more attention to Christianity’s extensive library of theological definition and explanation, and less to his own self-congratulations, he might get somewhere with the conversation, instead of continually demonstrating his need for correction and instruction on what he is claiming to object to.

The Pagan worldview I’ve put forward satisfies all of Bahsen’s and Dustin’s conditions, furthermore Bahsen’s conditions do not rule out the possibility that such a non-Christian worldview could exist, yet Presuppositional Apologetics is based on the assertion that none could exist because of the impossibility of the contrary (to the Christian worldview).

It becomes easier to discern the parlour trick when it’s set out like this and it does perhaps explain why Sye, and his fellow Presuppositionalists, try so hard to focus the exchanges on the areas of the laws of logic and human perception as well as morality rather than, in Chris Bolts words, begin with the question “Where’s the beef ?”

Dustin lists 12 Questions for Mockgodafarians which I’ll answer from the Pagan worldview. Please remember the tallest in the playground argument throughout this. My answers are in purple.

Paul’s problem is that he keeps thinking he has found a “silver bullet” – when his real problem is that he doesn’t know where the beef is at. When he doesn’t investigate these sources, but instead reads them in such a way as it “says what he wants”, he gets something all out of kilter to what is being said. It isn’t contextual, and it doesn’t bear any relationship to what he thinks it says. It is obvious Paul doesn’t own this book. I do. If he had the book, he could look one page over and see an extensive discussion on the particulars and universals of knowledge. He would see exactly what I was speaking of earlier, in terms of entire worldviews, as a universal system of principles, and not merely “the particulars of his knowledge”. Only in a universal system of principles can be found an adequate interpretation of the particulars of knowledge. It is within the entirety of the Christian worldview – in the systematic exposition of Reformed theology – where he can find what it is we are saying. Reinterpreting our statements through his personal experience has done nothing but lead him astray from where the discussion is. If he persists in doing so, he is going to be left as the only one discussing what he is discussing. This is the case, because it bears no resemblance to what we are saying, nor does it accurately reflect what we believe. If he wants to rectify his problematic interpretation of what is being said, all he need do is begin asking questions, rather than making pronouncements about what the subject is. It’s really that simple. The problem is not that we are somehow “hiding” the argument away – it’s that Paul has shown almost no effort whatsoever toward understanding what the argument is, or what it means. It is not especially difficult, were he willing to put in that effort. I hope he does, and begins to ask, rather than to tell us.

Paul Baird recently addressed what he seems to think is the “philosophy that underpins the Christian Presuppositional Apologetics.”^[1] He’s wrong, of course, but let us show him why, shall we? He cites Chris’ citation of an argument tucked away in the appendix of PA:S&D as that supposed “underpinning.” Interestingly, he goes on to ask why “do Presuppositional Apologists not start with this explanation that PA is about establishing the need for a unique self sufficient knower and identifying that self sufficient knower exclusively as the Christian god?”^[2] Well, that is readily apparent – because we don’t believe that to be the case. It’s not only false, but ridiculously so. See, Paul is suffering from the same problems that many do. They take their own presuppositional commitments, map them onto our own, and claim equivalency. This is not only highly detrimental to a proper understanding of what it is we are saying, but highly detrimental to being taken seriously as an objector. If Paul wishes to be taken seriously in his objections to PA, he must actually understand what does underpin it. Namely, he has to understand that Reformed Theology is what determines what we are saying – and that this predates Bahnsen significantly. In fact, he needs to understand that Bahnsen himself is not the one to look to at all for this! If Paul is serious about understanding what PA is, he must understand what Reformed Theology is. It’s that simple. The proper application of Reformed Theology in an apologetic context is what gives us the Presuppositional Apologetic.

So, if this isn’t what underpins the Presuppositional Apologetic, what does? Let’s make sure we, at least, don’t miss the antithesis! What we are after, contra Paul’s assertions, is to “press the antithesis” – indeed, as Bahnsen himself puts it, “This theme of the principial, epistemological and ethical antithesis between the regenerate, Bible-directed mind of the Christian and the autonomous mind of the sinner (whether expressed by the avowed unbeliever or by the unorthodox modern theologian), remained part of Van Til’s distinctive teaching throughout his career.”^[3] Van Til, who we regard as the founder (and revivalist of) Presuppositional Apologetics, said that “It is necessary to become clearly aware of the deep antithesis between the two main types of epistemology”^[4]. In short, if it is to be said that there is a fundamental underpinning to PA, it would be the doctrine of antithesis. Says Van Til, “Rather than wedding Christianity to the philosophies of Aristotle or Kant, we must openly challenge the apostate philosophic constructions of men by which they seek to suppress the truth about God themselves, and the world…It is only if we demand of men complete submission to the living Christ of the Scriptures in every area of their lives that we have presented to men the claims of the Lord Christ without compromise. It is only then that we are truly Biblical first and speculative afterwards. Only then are we working toward a Reformed apologetic.”^[5]

We, then, cannot be considered to be trying to “establish the requirement for there to be a self sufficient knower, a variation of the argument from necessity that is usually articulated as the prime mover argument, and the assertion that that self sufficient knower can only be the Christian god.” That, according to Van Til, would simply be “wedding Christianity to the philosophies of Aristotle or Kant”! Further, Bahnsen argues, it is not this one argument which is the foundation of our apologetic. “In terms of theoretical principle and eventual outworking, the unbeliever opposes the Christian faith with a whole antithetical system of thought, not simply with piecemeal criticisms. His attack is aimed, not at random points of Christian teaching, but at the very foundation of Christian thinking. The particular criticisms which are utilized by an unbeliever rest upon his basic, key assumptions which unify and inform all of his thinking. And it is this presuppositional root which the apologist must aim to eradicate, if his defense of the faith is to be truly effective.^[6]

Our goal is to set the presuppositional commitments of believer and unbeliever in antithesis – not to make a pseudo-cosmological argument. What we are concerned with, however, is arguing by “presupposition” – not by “prime mover”. All too often, neophytes to the study of Reformed theology and its commensurate apologetic pack the baggage of non-Reformed theology and argumentation over into that sphere. This is not the “silver bullet” they think it is – it is, unfortunately, a simple error, and quite commonly made. What Paul seems to have done is to take an argument from an appendix, in a book written when Bahnsen was quite young, incidentally, and make it into an all-encompassing, foundational principle of methodology. It’s neither the case that this argument is foundational, nor that it is fundamental to our methodology. Paul would be far better served by paying attention to what Van Til laid out as those foundations, and what Bahnsen himself said were those foundations. To make such a spectacular leap of unwarranted proportions simply denudes Paul’s comments of their strength and accuracy.

Paul tells us “the argument” is “about establishing that there ought to be a god, not that there is a god.”^[7] If Paul had done the requisite study on the topic, instead of making unwarranted leaps, he would know that this is simply not the case. The PA argument is an argument “by presupposition” – it is a transcendental argument, from the impossibility of the contrary. Further, Van Til expressly states that it’s not about “establishing that there is a god.” Paul is negligent in his treatment of the position he is critiquing, yet again. Van Til tells us: “Christianity offers the triune God, the absolute personality, containing all of the attributes enumerated, as the God in whom we believe. This conception of God is the foundation of everything we hold dear. Unless we can believe in this sort of God, it does us no good to be told that we may believe in some other sort of God, or in anything else. For us everything depends for its meaning upon this sort of God. Accordingly, we are not interested to have anyone prove to us the existence of any other sort of God but this God. Any other sort of God is no God at all, and to prove that some other sort of God exists is, in effect, to prove that no God exists.”^[8] Further, he replies: “The apostle Paul lays great stress upon the fact that man is without excuse if he does not discover God in nature. Following Paul’s example Calvin argues that men ought to see God, not a god, not some supernatural power, but the only God, in nature. They have not done justice by the facts they see displayed before and within them if they say a god exists, or that God probably exists. The Calvinist holds to the essential perspecuity of natural as well as biblical revelation.”^[9] So, as we can see, Van Til says the express opposite of Paul’s assertion. Paul seemed to have implied that our recent Journal was a “waste of 30 minutes” – but with his seemingly consistent misunderstanding of our position, it becomes fairly clear that his reading comprehension and attentiveness is to blame on this score. If he had read my first paper, for example, he would know that I said “our opponent must, in order to actually address us, object to something very particular” – not to mention that I cited Van Til, just as I did above. Further, if he had read my second paper, he would know that I said: “Unregenerate men have knowledge of God sufficient to leave them without excuse; They know the God who created them exists, and enough of what He is like to well know that they are responsible to Him in all respects, and must submit to Him accordingly. They know that they are sinners against that God, and that they will have to account for their sin before Him. Yet, they do not want to hold that knowledge in the light, where it confronts them. They constantly attempt to suppress that truth, and to replace it with an unlivable lie.” Properly, I used a definite article, and was specific.

We do not argue for or about “a god.” This is incontrovertible, despite Paul’s attempted controversies. Second, we are not making some sort of “prime mover” argument, nor is the central, foundational, basic argument of the PA anything other than a transcendental argument. It’s not as if we haven’t explained what the transcendental argument is. It is not as if we have not expressed what the heart of our apologetic is. It is, however, the case that objectors consistently and unaccountably ignore these explanations, in favor of their speculative theories, which are easily countered by reference to what we have actually said. Paul keeps asking what a transcendental argument is. Paul, however, is apparently unable to read our website, OR any of the primary literature which we constantly refer to, to find out what that is. If we did share it with him, again, I have no doubt that he would begin to tell us what we are “actually” arguing, as he did in the post I’ve cited. Instead of making himself look foolish in such a visible and puzzling way, I would once again exhort Paul to take the time to actually examine what it is that we are saying, instead of reinterpreting sidebar discussions as if they are central of fundamental, in the strange and un-compelling fashion he has chosen to do so thus far. When he discusses the quotation from Bahnsen he presents, he shows no evidence of familiarity with the context of the citation. If he’s willing to make such a controversial comment on it, to the tune of an assertion that this, in juxtaposition to our stated position, is the real basis of a PA, it would make sense for Paul to argue why this is the case, would it not? Unfortunately, it does not seem to be the case that Paul even owns this book, nor that he has read it. Contrary to Paul’s assertion, this argument regarding the self-sufficient knower is being made in the context of a transcendental argument. It is pointing out the preconditions for the intelligibility of knowledge, contra solipsism and skepticism. Paul, to be taken seriously with these sorts of comments, really would be better served by reading the books he is making arguments from, as he apparently has failed to do. Chris properly used Bahnsen’s citation in context; Paul failed to do so, in a rather spectacular fashion.

1. ^[1]http://patientandpersistent.blogspot.com/2011/10/fundamentally-flawed-discussing-pa_08.html↩
2. ^[2]Ibid.↩
3. ^[3]Bahnsen, At War With the Word: The Necessity of Biblical Antithesis, Introduction – http://www.reformed.org/apologetics/index.html?mainframe=/apologetics/At_War_With_the_Word.html↩
4. ^[4]Van Til, Cornelius, A Survey of Christian Epistemology [Originally “Metaphysics of Apologetics,”] (New Jersey: Presbyterian and Reformed Publ. Co., 1969), v↩
5. ^[5]Geehan, E.R., Jerusalem and Athens, (New Jersey: Presbyterian and Reformed Publ. Co., 1955), pp 24-28↩
6. ^[6]Bahnsen, At War With the Word: The Necessity of Biblical Antithesis, 1.B.3. – http://www.reformed.org/apologetics/index.html?mainframe=/apologetics/At_War_With_the_Word.html↩
7. ^[7]http://patientandpersistent.blogspot.com/2011/10/fundamentally-flawed-discussing-pa_08.html↩
8. ^[8]Van Til, Defense of the Faith (4th Ed.), pg 34↩
9. ^[9]Ibid., 120, emphasis his↩

There are a significant number of newly “converted” (to presup, at least) folks that are quite zealous for the defense of the faith. This, I consider good. On the other hand, Scripture warns us against “zeal for God, but not in accordance with knowledge”, in Rom 10:2. This is especially important for us to consider. All too often, we have a tendency to “jump right in,” whether we are prepared to do so, or not. Zealousness leads us, with inadequate preparation, all too often to imbalance, and from or along with imbalance, to a sub-Biblical defense. Additionally, there is the problem of not knowing what it is you are to be defending! As putative apologists, we must not overestimate our own abilities, knowledge, or proficiency. This isn’t to say that I consider myself to be “perfect” – or that anyone else should, this side of glory; What I am saying is, we must be very watchful that our desire doesn’t outrun our wisdom.

When we have something we desire to do, we often run ahead, to the detriment of our preparation for doing so. Similarly, we often dismiss preparation for either pragmatic or pietistic aims, at the expense of doctrinal orthodoxy. Part of an adequate apologetic is the ability to teach. If you aren’t convinced of that, I would point you to the instances of apologetic encounters in Scripture. If you are defending the faith, there are certain preconditions for doing so. Principally, there is the precondition of knowing what you are defending. Secondarily, there is the precondition of an ability to teach what Christian doctrine is, so that it may be clear to your audience what in fact it is to be defended. Thirdly, it must be clearly said that there is the precondition of grace; and that graciousness is the product of sanctification, not of formal study. None of these aspects can be overlooked or dismissed; and they must not be dismissed, because Scripture clearly commands them of us. In fact, dismissal of these requirements is tantamount to rebellion. To overlook these requirements is a function of ignorance – but the intent of this post is to render you, the apologist, without excuse – and hence, repentant. We cannot afford ignorance in the cause of Christ.

So, let us look at what we are called to do. Those who are called to apologetic ministry must be within, and under the authority of, the local church. They cannot be “lone rangers,” and they cannot be “loose cannons”, or “independents”. If we are of those who believe, we must be within the fellowship, and be in fellowship (Acts 4:32). If we are of those who believe, we must be under the authority of elders (Acts 14:23). Apollos, we know, was a powerful advocate for the cause of Christ. Yet, he was amenable to being instructed by those who were older and wiser than himself. In addition, he was willing to be sent, and not to send himself. It was the brethren that sent him, and encouraged him – and in that fellowshipped sending, he in turn encouraged the elect, and refuted their opponents. (Acts 18)

Next, we must see that only those with adequate preparation should be engaging unbelievers. Apollos had been instructed in the way of the Lord. Paul, of course, had intensive training as a Pharisaical student – but even that did not suffice, did it? He spent 3 years being “taught of God” before he began his ministry – interestingly, roughly the same amount of time the other Apostles spent with Christ. I’m not trying to say we should all go be desert dwellers of some sort – or that we are all called to be seminarians, either. What I am saying, however, is that we cannot neglect an intensive, intentional course of study in the foundations of our faith, if we are to be apologists. This is not negotiable. In order to defend the faith, we must know what we believe, and be unshakably convinced of the truth of what we know before we are involved in ministry of this sort. Apologetics is no ministry for neophytes. The Christian life is likened to warfare, in Ephesians and elsewhere. Front-line troops are experienced, well-trained soldiers. They know precisely where they fit into the ranks, what their duties are, and have undergone systematic training in the art of war. No soldier learns his trade by osmosis. His trade is soldiery. Soldiers are trained; so must we be. This training is primarily not in the assemblage of arguments, philosophical justifications, or evidenciary studies. Those of you who are in the military; where did your training start? It started with the discipline a soldier required. Next, it moved to the care and operation of your equipment. Then, training moves to the proper movements of troops, of which you are a part.

The disciplines required of the apologist are both mental and spiritual. The primary discipline is the systematic study of the Word of God, and the doctrines therein. We must also be as fervent and constant in prayer and the confession of sin as we are fervent and constant in study. We must systematically practice the spiritual disciplines along with the mental disciplines we work to cultivate.

We must also be able to teach. In a Biblical apologetic, we are responding to the anti-Christian from, and with, Christian doctrine. As I have said for some time, it seems to be the case that the vast majority of objections stem from a fundamental ignorance of Christian doctrine. As Christians, we must admit that this is often the fault of those whom we have championed; and those champions themselves are either unable, or unwilling, to defend the Christian faith as a system of doctrine, rather than a philosophical abstraction. The defense of “a god” flies directly in the face of the Scriptural testimony. Keeping the doctrines of Christianity at “arms length” in their putative defense is nothing more than folly, if that is what we are truly defending. We cannot make an arbitrary distinction between what we believe and what we defend. We can do only damage to the doctrines we love by defending an abstraction rather than the reality. If you do not know, love, and cherish the doctrines of Scripture, you are simply fighting for yourself, not the fellowship of Christ. If what you defend is unrecognizable in comparison to the God you claim to know – it is readily apparent, and worse than useless. The knowledge of the Holy is understanding, and the fear of the Lord is the beginning of wisdom. Do not forget it for an instant.

When we as apologists engage in the defense of the faith we must be able to both recognize and correct the misconceptions that are foundational to, and undergird the objections raised to that faith. When we hear an objection, we must compare it to what it is we know. We waste an enormous amount of time responding to things that we know are inapplicable, or false. We waste so much energy that could be better used in teaching these objectors what it is they need to know about the God they reject. Objections should be filtered through the matrix of sound doctrine – and responded to as they warrant, not as the unbeliever assumes. We all too often consider the unbeliever’s conception of God to be “plausible”, or “possible” – while in reality, they are objecting to a man of straw. Instead of letting this pass unchallenged, take the opportunity to correct their misapprehensions. This is helpful to your fellow believers, as well! It is quite a redemption of the time (that unbelievers waste for themselves in their ignorance) to grasp that opportunity to teach what it is they should be addressing, and to outline for your fellows (and for other unbelievers) where it is they went wrong in their approach. Granted, we know that unbelievers both applaud and prefer their ignorance – but in responding in such a way, we leave them without an excuse, don’t we?

Lastly, we are to answer with gentleness and reverence. This does not mean that we do not step up boldly to answer; it does, however, mean that we are not to savage our opponent on a personal level, or to respond in kind when we are personally attacked. This does not proscribe a righteous zealousness for the doctrines of God; it does, however, proscribe an unrighteousness zealousness for personal vengeance and returning offense when it is given. It is often the case that unbelievers act like fools. We are to answer a fool according to *their* folly – as it deserves – but NOT to become like them. This is a trap many fall into – myself included. We are to be reverent of God, and mild in our responses.

We must also see that the Lord’s slave must NOT be quarrelsome; must be able to teach; must be patient when wronged; and must gently correct those in opposition. They must not engage in foolish or ignorant speculations – they produce the quarrels warned against.(2 Tim 2) Be mindful of your limits. Be watchful of your temper. Be wise concerning where and when you engage with unbelievers. Be discerning in your responses, and teach whenever and wherever it is appropriate. Be patient when you are attacked, or offended, or wronged. Do not engage in endless quarrels; know when and where to enter, and when and where to leave a discussion.

All of this I have given above is the product of the work of God, friends, not of your own efforts. It is the work of God; sanctifying and preparing you for His own work, not your own. We are bought and paid for – we are not our own possession, but His. Whatever you think you might be, you are either His, or you are your own – and God surely knows His own. You think you’re a presuppositionalist? Let me tell you what a presuppositionalist is.

We are to be those who have a deep, abiding love for the Scriptures, and the God whose revelation they are. We are to have a healthy, humble assessment of where we are in our relationship to God, and a deep understanding of whose we are. We are to immerse ourselves in the doctrines of Scripture; We are to flee speculation, and embrace the certainty Scripture provides us. We are to teach patiently, correct patiently, and learn patiently. We are not to be self-serving, not arrogant, and always mindful of the grace which we ourselves have received. We are to understand that what we have, is ours by the grace of God, and by no other means. We are not to coddle doubt, but to destroy it by the means God has provided. We are to know, to the depths of our soul, that what we defend is that which God has given – and how we are to defend it is also given by that same grace. Does all of this humble you? Does all of this make you feel inadequate? Does it remind you that we are, indeed, bought with a price, and not our won, and must thus work to the benefit of His church? If so, you might be a presuppositionalist – but be wary, lest you fall. We are all warned, and we must heed those warnings.

I’ve mentioned before that Presup is Sola Scriptura in an apologetic context. If you study Ephesians 6, the only weapon we have is Scripture. Hence, that is the only weapon we use. All of defenses are also God-wrought, so we have nothing to fear. Fear not – and stand.

I’m not going to link all of Paul’s posts in this – they’ve been linked ad nauseum from here, already. His blog is Patient and Persistent – I trust our readers are more than capable of finding these comments of his 🙂

There are times when I’m engaged in an exchange with someone and I’m not sure if I’ve understood them correctly. That’s how I felt reading Chris Bolt’s stuff. It turns out that I did understand him correctly.

Note: Paul does not here explain 1) What he understood correctly, or 2) How it is the case that he understood Chris correctly. I don’t think he understood Chris correctly. If he did, he wouldn’t say what he does. I cheat. I ask Chris 😉

Missing Clarity

So, let’s be clear then. The solution to the problem lies in a transcendental proof?

It’s quite unclear which problem Paul is referring to, here. From the quote from Chris that he has cited, there are several we can choose from.

(a) “the alleged problems he (Paul) cites with either APR or my (Chris) dismissal of PR2.”
(b) “the disagreement between Person A and Person B above”
(c) “how their respective revelations ground their abilities to engage in rational discourse.”
(d) “a discussion of how the respective revelations differ from one another.”
(e) “the disagreement between Paul and I, since we both claim to have worldviews which ground our abilities to engage in rational discourse.”

If I were giving Paul the benefit of the doubt, (and providing a healthy dose of speculative translation for our audience) I’d vote for (e), as that obviously makes the most sense in context. However, since Paul is an exceedingly “muddy” writer, with what seems to be a tendency to avoid specific referents for terms such as “that”, “what,” when the context is either extensive, or his referent is vague, this is guesswork, at best. Further, he fails to provide specificity when referring to something using the definite article – such as “the problem,” when there are many problems present. For a writer who (I would imagine) wants to communicate clearly, this tendency toward a lack of clarity is exceedingly unfortunate.

Just for clarity, is that a transcendental proof or a transcendent proof? I wouldn’t want to be pedantic or anything.

We’re speaking of transcendentals. It’s not pedantic to ask for clarification. I sincerely wish that objectors would do so more often. It saves trouble for everyone in the long run. However, nobody was talking about “transcendental proofs” that I saw.

Also, given that, on Paul Jenkins analysis, Chris posts his comments at a ratio of seven to one I think you can understand a request for the edited highlights of this transcendent/transcendental argument.

First, while this might be fascinating societal conversation, is there some sort of relevance to be had by mentioning this?

Second, where was this request made, and what does it have to do with the conversation thus far? Or, perhaps, are you confusing “transcendental proof” with “evaluating the exchange transcendentally”? There is a difference. Feel free to ask. We do teach this, after all 🙂

Is ‘yogic flying’ involved for example? Is it available on the NHS? Does it come it pill form, or, more importantly, is it falsifiable and repeatable?

I have no idea what this is even supposed to be. What does “yogic flying” have to do with the transcendental argument, and since you have, and I quote:

heard the PA argument and a host of other Theistic arguments and none of them interest me enough to divert my attention

Can you tell me how this supposed connection between the two makes any sense whatsoever? Or did you try listening for comprehension? If you don’t, it’s a waste of time.

Missing the Plea

Then, here it comes

This is not the Christian position. Perhaps Paul does not mean to represent the Christian revelation here. I do not know. He is, again, exceedingly unclear.

and that, is the expected special pleading. Hook, line, sinker, fishing rod, keepnet and the meat paste sandwiches to boot.

Can you cite a Reformed Systematic theology, confession, or author that gives this:

by it’s very nature is an internal mental experience

as the definition for “revelation” please? I’m extremely confused as to why you think this is special pleading, to use the terminology of theology in describing… theological terms. If you’re unaware of what the term’s definition is, that’s one thing – but reacting as if we’re “special pleading” when we’re using terms with a long-defined meaning is truly remarkable.

For instance, from the 1689 London Baptist Confession:

I.6. The whole counsel of God concerning all things necessary for his own glory, man’s salvation, faith and life, is either expressly set down or necessarily contained in the Holy Scripture: unto which nothing at any time is to be added, whether by new revelation of the Spirit, or traditions of men. Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word, and that there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed.

For the Christian, “revelation” is the Word of God – the Scriptures. This is nothing new, nor should it be a new phenomena to Paul. Unfortunately, what should be the case, and what is the case in the realm of internet atheism is something else altogether. You see, Paul is equivocating. He is equivocating the *experience* of a direct communication with God with what Christians are committed to – the finished revelation of the Christian Scriptures. For what I can only see as rhetorical points, at the expense of accuracy, he is insisting that what we actually believe, and have confessed, at this point, for over three centuries, is special pleading. Yet, without an argument. This is also sadly typical of internet atheism. It is no wonder that Chris has had to attempt to painstakingly walk Paul through a simple modus ponens – which Paul himself requested.

Missing the Argument

You see, it has been exceedingly difficult to watch the exchange. Paul asks a question, Chris answers, perhaps asks a question in return – Paul responds with mockery, yet does not address Chris’ answers, or questions with any seeming understanding of what is being discussed. At this point, one is left to wonder; is Paul really this obtuse, or is he simply engaging in sophistry in order to make himself look good? Perhaps both? I really cannot see another option. In fact, given Paul’s utter lack of argumentation in favor of whatever position he is attempting, I don’t think it’s even arguable that one or the other is in fact the case. This same pattern has recurred throughout this exchange. From what we have been presented with, Paul is apparently incapable of following even the simplest of arguments, even if they include premises that he specifically agrees with. If, and let’s illustrate, Paul asserts the following:

“I have had a revelation from a non-Christian supernatural transcendental entity that I use to ground my worldview.”

If, in further illustration, he demands the following:

Disprove that revelational epistemology, preferably in less than 1,000,000 words.

Then, naturally, we should expect Paul to be able to follow the response given to him, should we not? Unfortunately, Paul has proven especially unable to comprehend that which was presented to him, which was as follows:

If atheism is true, then PR is false.

Atheism is true.

Therefore, PR is false.

So, for those who are able to grasp a simple modus ponens, let’s break this down.

PR, I gather, stands for “Paul’s Revelation”. If, and this is apparently a big if, Paul actually is an atheist, then he would agree – If atheism is true, then PR is false. He seems to have completely failed to understand the point in question. Here is how it breaks down.

1) Paul is not attempting to say that this “supernatural entity” is a god, and the mere assertion is enough to “counter” our Revelational Epistemology in some way (he doesn’t say, as far as I can tell)
2) Paul is positing this “supernatural entity” as a god, and that mere assertion is enough to “counter” our Revelational Epistemology in some way (he doesn’t say, as far as I can tell)

In the case of 1), I really don’t see how he could mean anything else apart from “a god”, given the use of the negation of “Christian”, as well as “supernatural”. If he wants to make this an argument with any sort of force in regards to RE, it must a) Be parallel to RE, and therefore be a potential defeater. b) If there is some parallel to be had, despite not being revelation from a “deity”, *yet* supernatural, that’s Paul’s case to argue. Simply asserting that there is some vague “defeater” is frightfully poor argumentation. c) I would, simply, ask Paul to provide us with this revelation for examination, since his assertion is that it supplies, in contradistinction to RE, the preconditions of intelligibility. As I commented to him previously, it would be eminently useful for such dialogues if he would do a bit of research on these types of objections prior to offering what is, frankly, an objection we’ve dealt with many times previously, and which he has shown no awareness of in the course of this discussion – from either side. The assumption of novelty due to ignorance is a rather poor starting point for a meaningful discussion. It seems that Paul thinks this objection is either new, or unanswered. Neither is the case.

In the case of 2), Paul is forced into the argument Chris posits. Paul is an atheist. He is not a “non-Christian supernatural entity-ist”. So, Paul is not actually arguing his own position. He is offering a hypothetical he doesn’t even believe to be the case. As such, there is no argumentative force here. Paul agrees with all the premises of Chris’ response to his posited hypothetical, obviously. Paul believes that if atheism is true, then PR is false. Paul believes atheism is true. Paul therefore believes that atheism is true. This argument defeats Paul’s assertion, from within his own worldview. This is an internal critique. Now, Paul cannot do the same thing when addressing our worldview, because we actually believe it to be the case. There cannot be an *internal critique of our position* on the same basis that he is positing here. It is not a parallel, it does not affect our worldview, it is not a defeater, and it is, in all honesty, irrelevant. This is self-defeating. Paul cannot be an atheist and not-atheist at the same time, and in the same way. He cannot be an atheist to this supernatural entity, and believe in the revelation of this supernatural entity. Therefore, 2) fails internally.

I purposely gave Paul two challenges at this point – both in the case of 1), and none in the case of 2), because 2) is self-defeating. In the case of 1), Paul has to provide an argument for one or the other of these positions:

1a) Paul is not attempting to say that this “supernatural entity” is a god, and he must make an argument that this is sufficient to “counter” our Revelational Epistemology in some way, as well as prove that it originates within his OWN worldview.
1b) Paul is not attempting to say that this “supernatural entity” is a god, and must provide the content of PR2 to “counter” our Revelational Epistemology in some way, as well as prove that it originates within his OWN worldview.

Note that these options include Paul making an actual argument, not an assertion. This, I hope, will be instructive both to him, and to our readers. Shotgun assertions are simply that, assertions. The wider the pattern of the shot, the more ground you cover, and the less lead penetration you get. Shotguns are terribly ineffective weapons in the field of logical argumentation. Arguments are what we deal with, not assertions. In order to “make this stick”, Paul will have to come up with a real live argument, all on his own (hopefully after studying the requisite literature on his not-as-novel-as-he-thought attempt).

Further thoughts on 2)

There is a problem with Paul attempting to use 1) at this point, however. The problem is, of course, that he has already committed to 2) as his argument. So, any usage of 1) will be ultimately, inconsistent.

“As a non-Christian Theist I have had a revelation from my ‘God’. It reveals to me some things that I know for certain. This enables me to ‘ground’ my worldview such that I can critique the Christian worldview.”

Paul, at this point, has to resort to 2a) and/or 2b) – so let’s examine those.

2a) Paul is attempting to say that this “supernatural entity” is a god, and he must make an argument that this is sufficient to “counter” our Revelational Epistemology in some way, as well as prove that it originates within his OWN worldview.
2b) Paul is attempting to say that this “supernatural entity” is a god, and must provide the content of PR2 to “counter” our Revelational Epistemology in some way, as well as prove that it originates within his OWN worldview.

So, let’s break it down some more.

Why does Paul have to prove that it originates within his own worldview? Obviously, because he’s trying to say that you could make arguments, if it were true. If this is truly a parallel to CT, it must prove that without it, “one could not prove anything.” Given that he’s asserting that you can make an argument, it’s hardly the case that he can make the argument from his own worldview, atheism, deny the one he is proposing, yet say that that worldview he just denied provides the preconditions for intelligibility. So, let’s examine Paul’s statement in his previous comment:

“I don’t have to actually hold that worldview in order to put it forward as a successful counter to the exclusively Christian PA.”

If he’s going to actually object to our worldview, if he’s going to prove that this “other revelation” is a real defeater, it has to have a defeat for our argument from the impossibility of the contrary, which he claims to have studied, or at least to know. To do that, it must *actually be the case* that this worldview provides the preconditions of intelligibility.

Missing Theology

But let’s step out of his claims for a minute, and deal with what he doesn’t seem to be taking into account at all. In the first place, he is dealing with a revelation that actually exists, has a multi-millenial history, and has more written about it than any other body of writing in the world’s history. It has it’s own, tremendously massive body of literature to accompany it – the accumulated scholarship of the ages, to deal with, and to address. The *basic* tool of the churchman in dealing with this tremendous body of work is the creed, which summarizes very compactly, what it is we believe. At the next level of detail is the confessions and catechisms, whereby we teach and instruct the church in what it is they are to believe. Then, there is the systematic theology, which is probably the most accessible format for someone who wants to learn what it is, precisely, we believe. Instead of availing themselves of these resources, it is all too often the case that the unbeliever will simply do some cursory research, and ignore these invaluable tools. A systematic theology puts all of the theology and doctrine of Christianity into a system – organized, referenced, and cohesively designed. As I wrote in my recent paper for our Journal, “we are defending something very particular, and our opponent must, in order to actually address us, object to something very particular. … In essence, in order to be actually objecting meaningfully, they must object to God, as He reveals Himself in Scripture.” Paul dismissed the Journal, apparently, as a “waste of 30 minutes” recently. If he wants to understand what we are saying, and to interact meaningfully with us, those articles are far more than a thirty minute read, and what they urge on the unbeliever is what they truly must understand in order to be taken seriously on any level.

At the level Paul is operating at the moment, he has, as Bahnsen put it, “made himself ignorable”. This is unfortunate, as his ignorance seems to merely feed his pride, and fuel his mockery. Even more unfortunately, his mockery is of something he doesn’t even understand. The modern atheist’s unwillingness to engage in any serious study of his opponent’s position reduces his objections to shadow-boxing. He is not “landing punches” if he cannot even see what he is swinging at. Paul is merely tossing a “Flying Spaghetti Monster Style Counter” out into the room, and acting as if this is some philosophically meaningful action. The FSMSC is a chimera. It has no substance. He isn’t dealing with a “parallel” of Christianity – he’s just making stuff up, and saying “nuh uh!” Not only that, but he just asserts that he doesn’t have to believe it, but it’s still a valid counter! Is this really what we’re supposed to be impressed by?

Paul would also be well-served in the study of Christian theology, and especially theology proper, should he decide to actually engage us in a serious fashion. His fundamental issues with such concepts as “revelation” serve him poorly. He may consider himself “well-read” in the field, but we have seen where he has stated that he “heard” the “PA argument” – and yet he is already asking what it is. All he has to do is do a search for “transcendental argument” on our site, and he’ll get a dozens of results. Shall we google it for you, Paul? Our site teaches the method. If he wants to know what it is – read the site. This is not difficult. We have seen where he has asserted that PA only “gets to a generic supernatural entity,” despite the amazing lack of comprehension that entails, and the appalling lack of argumentation he has provided to support this amazing claim. In fact, despite the specific argumentation we have on the site to the contrary, that isn’t addressed. I’m starting to wonder if Paul is on the outs with google, or with search engines in general.

Missing Hats

We have seen him say:

“The rebuttal is a counter-assertion of a non-Christian revelation that provides the same grounding and certainty for a worldview that can then be used to critique the Christian worlview without falling into the trap of having to accept the Christian god in order to deny the Christian god.

It’s like wearing a different hat.”

We have, therefore, seen his inability to comprehend what is actually meant by the name of our website, and what he has to provide in order to escape the argument it offers.

We have seen him assert:

“I don’t have to actually hold that worldview in order to put it forward as a successful counter to the exclusively Christian PA.”

Yet, we have not seen him prove this.

Missing the Target

Paul is very big on making grandiose assertions. He is very big on telling us what he knows. He is very big on mocking what he shows no evidence of understanding. He is, however, not especially big on making arguments. Arguments, you see, should result in proofs. Assertions apart from arguments do not provide proofs. Paul is very big on asserting what he thinks, and mocking anyone who disagrees – but I have yet to see him demonstrate a single assertion he has offered. I’m not feeling very mocked by someone who doesn’t know what it is he is mocking.

Chris also pleads for a debate – why, when it must be oh so simple to lay out, with brevity, what his transcendent/transcendental proof is ? He said I should ask. Again, I bet it will contain special pleading.

He has. You have to let your mouse do the clicking, Paul. (I googled it for you above. You’re welcome.)

If he feels insulted by my comment about his pomposity then he should reread the relevant paragraph in the style of the Rev Ian Paisley to see my point. I’ll be reading out in the Skepticule podcast recording using my impersonation of the esteemed cleric. 😀

I’m pretty sure it would have to be true, to be insulting. As I’ve read the exchange, the pomposity seems to be coming from your direction, Paul. Please hear me when I say this. You don’t know what you’re talking about. Please learn, before you embarrass yourself further. I would be more than happy to answer your questions, in whatever format you wish – but as it stands, your comments are simply embarrassing, arrogant, ignorant, and pompous. To be taken seriously requires taking the subject seriously. I’ve spent a good few years studying atheism and unbelief, despite the haphazard and inconsistent melange of ideas and contradictory positions most atheists tend to hold. If I can put the work in for y’all, please do yourself a favor and study something that’s actually meant to be studied. Your ignorance does you no favors. Oh, and just to short-circuit a repetitive little silliness from Paul – if you’d bother to write clearly, or study what you’re discussing, we wouldn’t have to spend so much time and electrons 1) Figuring out what in the world you’re saying in comparison to where everyone else is, and 2) correct the multitude of errors you keep pumping out in your (blessedly short) posts. It’s a good thing you have no interest in Presuppositionalism. I shudder to imagine what it would be like if you did. Instead of a “mere” 81 posts on the topic, you’d perhaps be approaching the insatiable obsession of Dawson Bethrick.