Friday, June 05, 2020

Farewell to my readers

My life is over. This was all had now its gone. They've taken blogger away from me. The shitholes that do blogger just had to change things,  I can;t  use the new blogger it wont allow one to work the way i have to work. You can;t save  long posts  I would have to write and post all  in one sitting I can't work that way. I'm not gone just yet I will keep going as long as they let me work in legacy. I don;t know how long that will be.

This was a voice in a world that didn't want me to have a voice. Even though hardly anyone cared about it it was better than nothing. Now I have nothing. Thank you to the readers who stuck with me through   the years.

I will still be blogging but it could go at any time I will say farewell now.



Wednesday, June 03, 2020

How Do we Know God is not Evil?

This is still part of the Seminar on Theodocy 

Photobucket




I've seen atheists ask this in various forms. The most recent I've seen is "prove God isn't evil." I answered that with three arguemnts only to find the atheists pulling the old relativism thing. How do we know good and evil even exist at all they said? Well, first of all, in answering the question about "prove god is not evil," the challenge was in reference to Christian ideas. To even ask the question assumes a Christian framework. You can't say on the one hand "God might really be evil," then say "but there's no such thing as evil."  One get's the feeling of being set up for a cheap trick. Like we say "ok so God is evil in the sense that there is no such thing as evil. so what?" they say "O you admitted it, God is evil you said it ok that's the end of Christianity!" Those are two completely different questions to answer the one you must bracket the other. first I will present my arguments to prove that God is not evil, and to do that assume the Christian framework for good and evil. Then I will deal with the relativistic stuff (that there is no good or evil).
 ,,,,I am assuming there is such a thing as good and we all have a general idea of what that is. Now I also noted that many atheist in the discussion I allude to above (where the challenge was made "prove God is not evil") were assuming a contradiction in the Bible where on the one hand God says "love your neighbor" and on the other hand he says "slaughter the Amelekites kids." So there's the problem of a contradiction between the values God expresses and the behavior God exhibits. Thus we assume the values expressed are true values of good, and that is a meaningful term, but the question is does God seem to betray the very values that he instigates. Before giving three positive reasons to think God can't be evil, (that is a logical impossibility) we have to deal with the seeming contradiction in the Bible.
....The Bible seems to paint a picture, at least in the OT, that God is wiping out other groups of people and commanding he slaughter of their infants and so on. That is pretty strong reason to suggest that God might be seen as evil. He's doing things that the Bible tells us are evil. Then there is strong evidence that the Amalekite passage is added in latter. The text of 1 Samuel is one of the most heavily redacted in the Bible. As we will see, it's very presence in the canon has been brought into question, but the version we have is probably a corrupted second rate copy, and the LXX is closer, and Q4Sama at Qumran closer still, to the actual original.


Biblical Archaeology, Dead Sea Scrolls and OT


"1&2 Samuel"

"For the past two centuries textual critics have recognized that the Masoretic Text (MT) of 1&2 Samuel has much textual corruption. The Samuel MT is shorter than the LXX and 4QSama. The Samuel MT has improper word division, metathesis, and other orthographic problems. Certain phrases and clauses go against the Hebrew grammar rules. Parallel passages vary from each other" (See Charlesworth, 2000, pp.227-8).

Redaction of Infant Slaughtering Passage


Notes in the New Oxford Annotated Bible on 1 Sam 15:1-35

"Another story of Saul's rejection: The late source. Compare this section with 13:7-15, Samuel, not Saul is the leading figure once more."

This is the very passage in which Samuel relays God's command to wipe out the infants. So even though I still need to find more specific evidence for that very passage, there is a good chance of proving redaction. While its true that I can't produce an actual MS showing no infant slaughter command, the passage in which that command is given has been redacted. The odds are very high that this command was not part of the original passage, or we can regard it as such. We know that slaughtering infants in evil, and we have no obligation to accept a command as divine that we know to be totally at odds with God's law and God's moral code.

All the other verses must be dealt with in similar fashion, one by one, and an overview entailing a theory of inspiration adopted so that one knows how to approach scripture. For an example on this one might consult my page on the nature of Biblical revelation as an example.

Now I present the three arguments that prove God is not evil:

I. Being is good.

Being is not evil. We are all part of being, we all engage in the act of being. We know from our existence that existing is good and it's not evil. There's no reason to think it is. It's hard for a lot of people to get thier minds around the idea of God as being itself. I've certainly spent a lot of time blogging about the concept. I wont go into it here. It can be found on Doxa in several pages. I'm also just finishing my second book which is on the subject. Wait a couple of years and it will be out.

syllogism:
*God is being itself

being is good.

therefore God must be good.

One objection to this is that some atheists tried to evoke the notion that life is not good. One cna mean this either in terms of "my individual life sux," or in terms of amorality or some form of relativism. That would be cheating the issues here becuase I explain above the original challenge assumes Christian categories of good and evil. Moreover, one can condemn the concept of life itself by one's own experiences. I can have rotten life (to some extent that's what I make it) that doesn't mean all life is rotten. There is a goodness about life itself. Here I take life as a pragmatic form of existence. Existence in and of itself is "good," if not in a moral sense (which is one confusion of the argument--the mixing of senses between moral and pragmatic) at least just in the sense of the (apparent) goodness of open ended possibility.


II. Love can't be evil.

This is one of those mysterious points that of which atheists are most incredulous. Almost every time they will say "you are logic is so bad" on this point. When pressed they never say why. they can't give me a rule of logic that's violated, nine times out of ten it's a matter of rejecting the concept of a priori. That unusually happens becuase they have self esteem problems, as atheists are known to have.

The nature of love makes it the very definition of Good. What is the nature of the good, it's what love is, being kind, being gentile, caring about others, giving to others, living for others. How do we know this? First we have to realize we are not talking about butterflies in the stomach. Many atheists try to lose the concept of love in the emotions that go with it, which they sweep away as the side effect of brain chemistry. The kind of love experienced in romance, puppy love,infatuation, lust, sexual attraction and the like is what is meant here by "love." Here I speak of agape. This is "God's love" sometimes translated "charity." Although that is not a good translation. Paul Tillich defines it as "the will t the good of the other." I think that is a most apt decryption. The Greek does imply the willingness to assign to others the human dignity due them.

It is more or less an axiomatic tenet that love is the background of the moral universe (consult Saint Augustine, and Joseph Fletcher). I am not sure it can be proved, thus making it "axiomatic." Like most axioms trying to deny it would be absurd. This is certainly true in terms of Christian theology.

1 John 4:
7 Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. 8 Whoever does not love does not know God, because God is love. 9 This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. 10 This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. 11 Dear friends, since God so loved us, we also ought to love one another. 12 No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us. 13 This is how we know that we live in him and he in us: He has given us of his Spirit. 14 And we have seen and testify that the Father has sent his Son to be the Savior of the world. 15 If anyone acknowledges that Jesus is the Son of God, God lives in them and they in God. 16 And so we know and rely on the love God has for us.
God is love. Whoever lives in love lives in God, and God in them. 17 This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Jesus. 18 There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love.
19 We love because he first loved us. 20 Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen. 21 And he has given us this command: Anyone who loves God must also love their brother and sister.

,,,,Don't even think about trying to argue that "you are trying to prove the Bible by the Bible." I am not trying to prove the bible I'm demonstrating the Christian categories which the original challenge assumes (so I have to go by the to answer the challenge). This is exactly what atheists would do to try and prove than an idea was Christian. If we are considering Christian ethics then we must consider that love is the background of the moral universe. Love is the basis of God's character. That either the issue becomes redundant if we consider the relativist position (which we will soon enough) or it rebounds onto the Christian categories and becomes a matter of what we think about the Bible. With a fundamentalist view of inerrancy it's hard to see how there is not a contradiction in the categories, what God says and what God does. Yet of course that is not the only Christian answer; there are several other views that take up different approaches to the bible that serve as alternatives.syllogism:

Love is not evil

God's nature is love and God is the original source of love

therefore God is not evil.


Thus, from the perspective of the Christian categories each of the above arguemnts individually prove that God is not evil and cannot be construed as evil.

III. Evil can't be the first thing.


Evil is the absence of the good. That means there has to be a good preceding evil to be departed from to create an absence. evil is rebellion against good. Evil is rejecting the good. all of this implies good is first.God is eternal so God has to be first. A lot of people reject the categories of good and evil becasue they don't like the way they are made. One of the major issues in atheism (even though many atheists don't realize it--a psychological problem) is self rejection leads to rejection of the idea that a loving God would make me the way I am. I was an atheist I know what it is to think that way. The old cliche "God is not finished with me yet" has it's uses and this is one of them.If you don't like the way God made you it's only becuase he's not finished yet. If you rebel against God you are not letting him finish you.

That means there has to be a good preceding evil to be departed from to create an absence.

Actual Atheist Objection:
"That doesn't follow. A hole is an absence of earth, the existence of a hole doesn't imply there was earth. Counter example to your premise." I this I argued "are you kidding? Isn't a hole defined by what's around it? That's like saying "I don't believe donuts exist, only the holes exist." A hole with nothing around it is nothing.



syllogism:

evil is falling away from, therefore, good is prior to evil

God is eternal and thus is prior to all things

therefore, God can't be evil.


Now we come to the issue of relativism. For those who do not hold to the Christian categories of good and evil but try to define them either by sweeping them away, or by using the terms relative to other standards, how does one come to ascertain the truth content of the Christian categories? The only way one can really do this is empirically. Of course this assumes there's a god. Though many atheists will try not allow such an assumption, it's pointless to ask about God's character if you don't assume there is a God, at least for the sake of argument. I have certainly spent enough time on this blog giving reason enough why one can assume God based upon any number of things. For those tempted to make comments and demand reasons I tell you now, see my 42 arguments, especially no 7 and no 8. I single out those two becasue they form the basis of the empirical approach. One might also see my essay on phenomenology and Method.
Certainly we are talking about taking religious experience seriously. The same reasoning that would allow one to understand God as reality would also allow one to understand God's character as love. It makes no sens to take up a challenge or to even issue one about God's goodness then turn around and say "you can't prove that becuase you can't prove god exists." Ok so that what sense would it make to argue "god is fictional but he's really evil?" The realization that leads to faith is the same realiation that allows us to understand God's love. It's simply an empirical matter. We experince God's presence, swe sesne God's love. In a life of 30+
years that has never been disproved. Even in times when I lost faith and thought God was disproved, even in times when I lost everything and thought God was evil, he was neither evil, or absent nor unfaithful. (see part 2 here).

excerpt from those last two links:

Looking back on it things actually were better after we left the house. At the time, however, we couldn't see that. Then it seemed like the end. We were scared, we were homeless, we couldn't find an apartment because we had "financial leper" on our credit. Since 9/11 getting an apartment in Dallas was next to impossible. When I first moved away form my parents and went to New Mexico back in 80, no one cared who I was or what my credit was. I gave them money they gave me an apartment. By 2006, however, in Dallas, it was next to impossible even if your credit was good. It really seemed like the end. I began saying "I am dead, I died, they just haven't told the corpse to lay down yet." I also began to say "God has cursed me." "God loves to crush his own guys, this is what I get for caring about my parents." You know I was practicing for the glee club. I was a tower of faith. We did find an apartment, we had a couple of thousand dollars from the guy who bought the house (because he was a Christian he said) even though the mortgage company actually makes them promise not to help the victim, not to give more than the mortgage price in a short sale. It's set up so the the victim losing the house can't get anything for his/her hard earned ears of struggle to buy the house. He bought the furniture and car and then let us keep them.
God was faithful to me even when I was not faithful to him. I was calling him a lair and shouting at him and I said worse than that. I called him a monster and told him he loved to hurt people. He didn't care, he's heard it all. I didn't shame God into helping me, he was working to help me anyway, I only held up the process and made it take longer by not trusting and not looking to seek the spiritual instead of freaking out because things didn't look good. Easy to forget, we walk by faith and not by sight. That means its' going to look grim. That doesn't mean anything you just have to trust God. Cultivate your spiritual relationship with God. Cultivate our inner life! It's a life long project, work on it every day.

That requires a life of faith to understand. The first step is to seek. Then it will fall into place. It wont fall into place when you renounce God and make skepticism your watchword. If your principle is to see through everyging, as C.S. Lewis said, you wind seeing nothing.








Sunday, May 31, 2020

Theodicy Seminar 1:Soteriological Drama

This is the shocking scale of human suffering I've seen in Yemen

I am going to present my basic theodicy idea here, Wednesday deal with assumption that God is good and cannot be evil. The necessity of free will is expressed in this segment,



The Free Will Defense is offered by Christian apologists as an answer to any sort of atheist argument such as the problem of pain or the problem of evil. The argument runs something like: God values free will because "he" ("she"?) doesn't want robots. The problem with this approach is that it often stops short in analysis as to why free will would be a higher value than anything else. This leaves the atheist in a position of arguing any number of pains and evil deeds and then crying that God had to know these things would happen, thus God must be cruel for creating anything at all knowing the total absolute pain (which usually includes hell in most atheist arguments) would result from creation.

The apologists answers usually fail to satisfy the atheist, because in their minds noting can outweigh the actual inflicting of pain. Something atheists evoke omnipotence and play it off against the value of free will, making the assumption that an "all powerful God" could do anything, thus God should be able to cancel any sort of moral debt, make sin beyond our natures, create a pain free universe, and surely if God were all loving, God would have done so.

The better twist on the free will defense would be to start from a different position. We should start with the basis for creation, in so far as we can understand it, and then to show how the logical and non self contradictory requirements of the logic of creation require free will. What is usually missing or not pointed out is the necessity of free will in the making of moral choices. This is the step that atheists and Christian apologists alike sometimes overlook; that it is absolutely essential in a non-self contradictory way, that humanity have free will. Thus, free will must out weight any other value. At that point, since it is a matter of self contradiction, omnipotence cannot be played off against free will, because God's omnipotence does not allow God to dispense with Free will!

Before moving to the argument I want to make it clear that I deal with two separate issues: the problem of pain (not a moral issue--tornadoes and diseases and the like) becasue it doesn't involve human choice. Pain, inflicted by accident and nature is not a moral issue, because it involves no choices. Thus I will not deal with that here. I am only concerned in this argument with the the problem of evil that is, the problem of moral choice. The free will defense cannot apply to makes where the will does not apply.


Basic assumptions


There are three basic assumptions that are hidden, or perhaps not so obivioius, but nevertheless must be dealt with here.

(1) The assumption that God wants a "moral universe" and that this value outweighs all others.


The idea that God wants a moral universe I take from my basic view of God and morality. Following in the footsteps of Joseph Fletcher (Situation Ethics) I assume that love is the background of the moral universe (this is also an Augustinian view). I also assume that there is a deeply ontological connection between love and Being. Axiomatically, in my view point, love is the basic impitus of Being itself. Thus, it seems reasonable to me that, if morality is an upshot of love, or if love motivates moral behavior, then the creation of a moral universe is essential.


(2) that internal "seeking" leads to greater internalization of values than forced compliance or complaisance that would be the result of intimidation.

That's a pretty fair assumption. We all know that people will a lot more to achieve a goal they truly beileve in than one they merely feel forced or obligated to follow but couldn't care less about.

(3)the the drama or the big mystery is the only way to accomplish that end.

The pursuit of the value system becomes a search of the heart for ultimate meaning,that ensures that people continue to seek it until it has been fully internalized.

The argument would look like this:


(1)God's purpose in creation: to create a Moral Universe, that is one in which free moral agents willingly choose the Good.

(2) Moral choice requires absolutely that choice be free (thus free will is necessitated).

(3) Allowance of free choices requires the risk that the chooser will make evil choices

(4)The possibility of evil choices is a risk God must run, thus the value of free outweighs all other considerations, since without there would be no moral universe and the purpose of creation would be thwarted.


This leaves the atheist in the position of demanding to know why God doesn't just tell everyone that he's there, and that he requires moral behavior, and what that entails. Thus there would be no mystery and people would be much less inclined to sin.

This is the point where Soteriological Drama figures into it. Argument on Soteriological Drama:


(5) Life is a "Drama" not for the sake of entertainment, but in the sense that a dramatic tension exists between our ordinary observations of life on a daily basis, and the ultiamte goals, ends and purposes for which we are on this earth.

(6) Clearly God wants us to seek on a level other than the obvious, daily, demonstrative level or he would have made the situation more plain to us

(7) We can assume that the reason for the "big mystery" is the internalization of choices. If God appeared to the world in open objective fashion and laid down the rules, we would probably all try to follow them, but we would not want to follow them. Thus our obedience would be lip service and not from the heart.

(8) therefore, God wants a heart felt response which is internationalized value system that comes through the search for existential answers; that search is phenomenological; introspective, internal, not amenable to ordinary demonstrative evidence.


In other words, we are part of a great drama and our actions and our dilemmas and our choices are all part of the way we respond to the situation as characters in a drama.

This theory also explains why God doesn't often regenerate limbs in healing the sick. That would be a dead giveaway. God creates criteria under which healing takes place, that criteria can't negate the overall plan of a search.

Objection:

One might object that this couldn't outweigh babies dying or the horrors of war or the all the countless injustices and outrages that must be allowed and that permeate human history. It may seem at first glance that free will is petty compared to human suffering. But I am advocating free will for the sake any sort of pleasure or imagined moral victory that accrues from having free will, it's a totally pragmatic issue; that internalizing the value of the good requires that one choose to do so, and free will is essential if choice is required. Thus it is not a capricious or selfish defense of free will, not a matter of choosing our advantage or our pleasure over that of dying babies, but of choosing the key to saving the babies in the long run,and to understanding why we want to save them, and to care about saving them, and to actually choosing their saving over our own good.

In deciding what values outweigh other values we have to be clear about our decision making paradigm. From a utilitarian standpoint the determinate of lexically ordered values would be utility, what is the greatest good for the greatest number? This would be determined by means of outcome, what is the final tally sheet in terms of pleasure over pain to the greatest aggregate? But why that be the value system we decide by? It's just one value system and much has been written about the bankruptcy of consequentialist ethics. If one uses a deontological standard it might be a different thing to consider the lexically ordered values. Free will predominates because it allows internalization of the good. The good is the key to any moral value system. This could be justified on both deontolgoical and teleological premises.

My own moral decision making paradigm is deontological, because I believe that teleological ethics reduces morality to the decision making of a ledger sheet and forces the individual to do immoral things in the name of "the greatest good for the greatest number." I find most atheists are utilitarians so this will make no sense to them. They can't help but think of the greatest good/greatest number as the ultaimte adage, and deontology as empty duty with no logic to it. But that is not the case. Deontology is not just rule keeping, it is also duty oriented ethics. The duty that we must internalize is that ultimate duty that love demands of any action. Robots don't love. One must freely choose to give up self and make a selfless act in order to act from Love. Thus we cannot have a loved oriented ethics, or we cannot have love as the background of the moral universe without free will, because love involves the will.

The choice of free will at the expense of countless lives and untold suffering cannot be an easy thing, but it is essential and can be justified from either deontolgoical or teleological perspective. Although I think the deontologcial makes more sense. From the teleological stand point, free will ultimately leads to the greatest good for the greatest number because in the long run it assumes us that one is willing to die for the other, or sacrifice for the other, or live for the other. That is essential to promoting a good beyond ourselves. The individual sacrifices for the good of the whole, very utilitarian. It is also deontolgocially justifiable since duty would tell us that we must give of ourselves for the good of the other.

Thus anyway you slice it free will outweighs all other concerns because it makes available the values of the good and of love. Free will is the key to ultimately saving the babies, and saving them because we care about them, a triumph of the heart, not just action from wrote. It's internalization of a value system without which other and greater injustices could be foisted upon an unsuspecting humanity that has not been tought to choose to lay down one's own life for the other.


Objection 2: questions


(from "UCOA" On CARM boards (atheism)

Quote:


In addition, there is no explanation of why god randomly decided to make a "moral universe".


Why do you describe the decision as random? Of course all of this is second guessing God, so the real answer is "I don't know, duh" But far be it form me to give-up without an opinion. My opinion as to why God would create moral universe:
to understand this you must understand my view of God, and that will take some doing. I'll try to just put it in a nut shell. In my view love is the background of the moral universe. The essence of "the good" or of what is moral is that which conforms to "lug." But love in the apogee sense, the will to the good of the other. I do not believe that that this is just derived arbitrarily, but is the outpouring of the wellspring of God's character. God is love, thus love is the background of the moral universe because God is the background of the moral universe.

Now I also describe God as "being itself." Meaning God is the foundation of all that is. I see a connection between love and being. Both are positive and giving and turning on in the face of nothingness, which is negativity. To say that another way, if we think of nothingness as a big drain pipe, it is threatening to **** all that exits into it. Being is the power to resist nothingness, being the stopper in the great cosmic drain pipe of non existence.

The act of bestowing being upon the beings is the nature of God because God is being. Those the two things God does because that's what he is, he "BES" (um, exists) and he gives out being bestowing it upon other beings. This is connected to love which also gives out and bestows. So being and love are connected, thus the moral universe is an outgrowth of the nature of God as giving and bestowing and being and loving.

Quote:
Thus the question isn't really answered. Why does god allow/create evil? To create a "moral universe". Why? The only answer that is given is, because he wants to. Putting it together, Why does god allow/create evil? Because he wants to?

In a nut shell, God allows evil as an inherent risk in allowing moral agency. (the reason for which is given above).


There is a big difference in doing something and allowing it to be done. God does not create evil, he allows the risk of evil to be run by the beings, because that risk is required to have free moral agency. The answer is not "because he wants to" the answer is because he wants free moral agency so that free moral agents will internatize the values of love. To have free moral agency he must allow them to:

(1)run the risk of evil choices

(2) live in a real world where hurt is part of the dice throw.


 objection 3:

Originally Posted by Darth Pringle View Post
Short response.

It can never be the case that an eternal being must allow evil because it is never the case that an eternal being must create anything.

Yes it obviously is. This is anther one of my "caaaAAAAAAaaasy" Idea tha NOOOOOOO body would eVVER consider!'

(1) If God is real, then God created the world (why he's called "God")

(2) If God is real and created the world we can assume that God is good an axiom of belief and as an empirical conclusion drawn postorori from the sense of the numinous.

(3) If God created the universe we assume he's smart.

(3) if God created the world (and he's smart) and if God is good, then he must have created the world with a calculation of good vs. evil in mind.

(4) Given what's been said above if we assume God is real we just assume he knows best based upon the calculation and had tabulated the results and found that creation is worth it.


see my answers to atheist attacks on this idea in my essay: "Twelve Angry Stereotypes"

Wednesday, May 27, 2020

do me a favor

If anyone knows how I can comment and let the blogger geniuses know how I feel about thier moronic "improvements," let me know!

thanks

Tuesday, May 26, 2020

Dialogue with Atheist on the faith

Star - Wikipedia




Here I distill a discussion on Rauser;s blog with an atheist, I'm extracting the best parts. I wanted to Nasser this guy becuase I was an atheist and found Jesus,He was a Christian and gave  up.

https://randalrauser.com/2020/05/can-a-pastor-have-doubts/#comment-4928430136

I wrestled with my faith, was honest about my doubts and studied it to the best of my abilities for over a decade. I slowly and thoughtfully came to the conclusion Christianity was a man made religion without an ounce of involvement from god. Do you have a huge respect for me too?
I don't respect you because I don't know
you. But I was raised in a Christian home, fundamentalist.. Became an atheist then discovered Jesus was saved. What I don't respect is the idea "without an ounce of involvement from god." It is obvious Christianity has something going for it. when It produces St Paul. Mother Teresa, Tom Douley, Joan of Arc and and Kierkegaard obviously it has something, As an atheist you can't it's God but it is not just bull shit.

I really wish I could trace our reasoning on the issues, bet I could answer all your objections. But That's only because belief in God is highly personal and I an satisfied with my own answers, Atheists play games with empirical proof which is a meaninglessness concept. God arguments serve a useful purpose but they can;t prove Gpd. You should not expect them to.


  • Here he asks what I think God arguments do: "God arguments area good way to think about the nature of God, they set up ideas that demonstrate how /God might have to be, Also they warrant belief. While they don't prove it they can offer rational reasons to believe,"

    "Christian apologists wave off the problem of evil as a 9th grade argument which no one takes seriously. They then offer an ancient story of a young woman eating a piece of fruit as a reasonable explanation for the moment of tectonic plates."

    Hinman
    Yes there us a lot of bad apologetics. One thing I hope to accomplish is to help provide alternatives.I take theodicy seriously because it was one of my major points as an atheist.See my website:
    Dana Harper
    "Empirical proof is a meaningless concept and I after I don’t provide any proof, I want you to find the defendant guilty”.

    Hinman
    My statements about empirical proof are contextual. they apply to specifically arguments for God, I would not disparage empirical proof of the gilt of a human defendant because it is possible to have empirical evidence. But it is not
    possible to have empirical evidence of God, we can;t see God, God is too big for us to see or to capture in empirical proofs. I say "too big" figuratively hes beyond the range of our sense data.
    On monday I will have a specious discussion on my view of Problem of pain and evil.I invite Dana to take part I ask everyone be part of it.