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February 16, 2017
The problem of evil can be used in two different ways. It can be used offensively; that is, in an attempt to criticize and undermine theistic belief, to show that theism is false and that belief in God is unfounded--a very difficult task. But the problem of evil can also be used defensively, i.e., to show that atheism is epistemically warranted, justified, or reasonable. Such efforts can succeed even when the proffered arguments fail to convince theists that God does not exist.
January 28, 2017
"Oh, My God!" is a humorous anecdote involving a door-to-door Bible-thumper and a former minister.
December 31, 2016
Added Ancient Historical Writing Compared to the Gospels of the New Testament (2016) by Matthew Wade Ferguson to the Biblical Criticism page under Christianity, as well as the Argument from Holy Scripture page under Arguments for the Existence of a God in the Modern Documents section of the Secular Web Library.
Unlike historical writing, the New Testament Gospels read like ancient prose novels. Outside of Luke, the Gospel authors say nothing about any written sources that they consult, and even Luke does not name, explain, or discuss the relevance of any sources. In fact, Luke only mimics historical prose for a few brief lines before merely venerating Jesus in the stories that he relates. None of the Gospel authors explain how they came to learn of the alleged events that they relate (though John claims an unnamed eyewitness disciple of Jesus that he probably invented). Instead, the Gospels narrate "events" from an all-knowing perspective that places them within a literary genre unlike that of actual historical works from antiquity. In this essay Matthew Wade Ferguson discusses ten important ways in which the Gospels fall short of the research, independent corroboration, methodology, and critical investigation typical of the historical writing of their time.
December 26, 2016
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Since the Secular Web was founded, Internet Infidels has witnessed the continued growth of those who claim no religious affiliation from 6% of Americans in the 1990s to a full 25% of the population today! Not only do the unaffiliated now represent the largest "religious" category in the United States, but the most common reason given for having disaffiliated is that respondents "stopped believing in the religion's teaching." A recent Public Religion Research Institute/Religion News Service survey found a significant generational shift here: while only 10% of 18-29 year olds had no religious affiliation 30 years ago, just shy of 40% of them have no religious affiliation today. Moreover, over 90% of the unaffiliated were raised in a religious household, indicating a conscious decision by those who disaffiliate to question their upbringing. The survey also found that 70% of the unaffiliated reject the idea that there is a personal God with whom we can have a relationship.
As religionists take steps to try to buck these trends, we need to keep the momentum going.
December 20, 2016
Added In Defense of an Evidential Argument from Evil: A Reply to William Lane Craig (2016) by Jeffery Jay Lowder to the William Lane Craig page under Criticisms of Christian Apologetics and Apologists page, the Biological Role of Pain and Pleasure page under Evidential Arguments for Atheism, and the Naturalism page under Nontheism in the Modern Documents section of the Secular Web Library.
In a popular article about general arguments from evil against the existence of an all-powerful, all-knowing, and perfectly good God, William Lane Craig raises objections to such arguments that are consistent with those he earlier raised against Paul Draper's evidential pain-and-pleasure argument from evil in an oral debate with Draper in 1998. In this article Jeffrey Jay Lowder considers whether Craig's points have any force in rebutting Draper's writings on his pain-and-pleasure argument, ultimately concluding that they leave Draper's argument unscathed.
December 7, 2016
A Pulitzer Prize finalist, this scholarly analysis of our modern celebration of Christmas pulls together a thoroughly convincing case for the widely accepted notion that it is a 19th-century creation, indeed a deliberate reformation and taming of a holiday with wilder pagan origins. Christmas was set at December 25 in the fourth century, not for any biblical link with Christ's birth, but because the church hoped to annex and Christianize the existing midwinter pagan feast. This latter was based on the seasonal agricultural plenty, with the year's food supply newly in store, and nothing to do in the fields. It was a time of drinking and debauchery from the Roman Saturnalia to the English Mummers. The Victorians hijacked the holiday, and Victorian writers helped turn it into a feast of safe domesticity and a cacophonous chime of retail cash registers.
December 4, 2016
Can an atheist take part in a religious celebration? Is there some alternative way in which an atheist can enjoy the good things about the Christmas season?