Enjoy these videos by Dr Craig as he refutes the wildly popular meme of the Flying Spaghetti Monster
I recently ran across a poll on Facebook which posed the question, “Is a woman ever “asking” for rape?”
This question intrigued me so I thought about it and came up with the following in reply:
This is a misleading question meant to elicit an emotional response as opposed to a rational one. A woman is not guilty for rape, which is wholly the fault of the rapist, but her poor choices and irresponsibility can certainly put her in greater danger she wouldn’t have otherwise have faced.
Here is a study which shows that the assertion that rapes are under-reported is not only not true, but is categorically false. The truth is that they are not under-reported but over-reported primarily because many women do not want to face the responsibility of their actions. Studies also show that drug-facilitated rape is also largely a myth as most of these incidents are, again, women refusing to face the consequences of their own inebriated and wholly consensual decisions.
Sorry, but while I do believe there are legitimate cases of random acts of evil (rape), I do not think we pay enough attention to the individual responsibility of people not to place themselves in positions where they are at greater risk.
I liken this to a person who eats at McDonalds every day and doesn’t work out. The heart attack they will likely have eventually is not less tragic but is even more so precisely because it is easily preventable.
The same concept stands for most of these cases of “rape” like with the stripper who tried to claim she was raped by the Duke lacross team.
At this point, a friend of mine brought up the topic of suggestive clothing and whether we could really make a judgement on whether anyone’s clothing was really suggestive or whether it’s all in the viewer’s mind (leaving the woman blameless regardless of her clothing).
“Suggestive” implies intent. So if a woman wears clothing with the express intention of arousing sexual desire (something that’s admittedly not hard to do with most men) then yes, she is at fault for intentionally putting herself in harms way.
Especially if you couple that with intoxication and other reckless lifestyle and relational choices such as yielding responsibility for yourself to a stranger who is either just as inebriated as you are or, worse, has nefarious intentions.
Sorry, but this is one of the reasons we teach our daughter that she needs to have shorts on under her dress. Not because we think she is intentionally trying to invite abuse but because we know that it discourages others and is more responsible than dressing her up like a slut and “tempting fate” so to speak.
And it’s not just rape that reckless living invites. Reckless lifestyles and choices invite a whole host of problems that could otherwise be mitigated or avoided altogether.
Here’s a quote by Robert Jastro that I’ve heard in several debates around the compatibility of science and religion.
[HT Brian]
“For the scientist who has lived by his faith in the power of reason, the story ends like a bad dream. He has scaled the mountains of ignorance; he is about to conquer the highest peak; as he pulls himself over the final rock, he is greeted by a band of theologians who have been sitting there for centuries.”
- Robert Jastrow
(God and the Astronomers, W.W. Norton, New York, 1978, p. 116)
One of the biggest issues regarding the way many progressives view humans in relation to the environment is the fact that while many are wholly committed to Darwinian evolution, they somehow see man as a virus that is somehow outside the system.
This type of mentality is very clear when you consider the biggest cry from environmentalists regarding places like ANWR or National Parks is “just leave them alone” as if any development by men were destructive and harmful.
If we approach the issue of environmentalism with the notion that man is a virus then we loose from the outset due to a bad phrasing of the question.
What we need to do is approach the question of environmentalism from the standpoint of being good stewards of the environment along with the notion that some Christians will have honest disagreements on the subject and that those disagreements do not make the other side sinful or less holy.
For more information on this topic, I highly recommend a conference recently held at Southeastern Theological Seminary titled “Creation Care”.
Philosophical presuppositions are ideas and beliefs we hold, consciously or unconsciously, which affect the way we interpret facts and evidence. In short, our philosophical presuppositions affect how we reason.
Many people are completely unaware of their philosophical presuppositions which is unfortunate since awareness of our philosophical presuppositions helps us better understand the arguments made by others who are often approaching a topic or subject from a completely different philosophical presupposition. Being aware of our presuppositions also helps us address the root of our differences with others rather than the outlying branches or surface issues.
Without addressing the fundamental differences in our world views what we end up managing to produce is more confusion and hard feelings than meaningful communication with others who hold fundamentally different presuppositions than we do.
I recently debated the relationship between libertarian freedom and God’s sovereignty with a dean of a reformed seminary in Colorado Springs. During our discussion He told me that libertarian freedom is a myth. Here’s my response:
To claim that libertarian free will is a myth is to introduce a logical paradox in that we disagree, where do our disagreements and confusion come from if not from our own free wills/minds? Either we (and everything) is causally controlled (not just determined from eternity past) or we aren’t. If we are, and if you maintain that God is the puppeteer1, then God becomes the one who essentially disagrees with himself.
You also seem to be confused (as evidenced by the host of straw men you’ve managed to manufacture) as to the motives behind the desire of people like myself to uphold the doctrine of libertarian freedom2. You seem to think, along lines common to many Calvinists I’ve noticed, that my motives are to lower God or exalt man. Nothing could be farther from the truth which is quite the opposite. If we slaughter libertarian freedom (which includes the power to act against God’s wishes/will) then you end up pinning all sin, destruction, evil, etc. on God which, as Job’s friends quickly found out, brings God no glory.
The bottom line is that while not verse in Scripture trumps another3, it is our sacred duty to uphold all of the tenets of Scripture (including libertarian freedom and God’s predestining) with equal tenacity. If we uphold one aspect of God’s character above others we bring God no glory and do not do justice to a faithful and honest search for truth. God’s love or creative choice to allow conscious beings other than himself to exist is in no conflict with his sovereignty, omnipotence, or omniscience.
- Calvinists whine about this comparison all the time claiming it is an unfair characterization. Unfortunately, the shoe fits and I haven’t heard a reformed person (who doesn’t hold to Molinism, which excludes them from being classically reformed) offer any reason why such a characterization is not warranted yet. I’m always open to rebuttals, though, so if you can offer a reason as to why this characterization doesn’t fit, feel free to comment below! [↩]
- Unfortunately many people who hold to reformed doctrine assume that opponents to the notion of causal determinism (like me) hold their positions out of willful defiance or stubborn pride. Sadly, this shows how poorly educated even many proponents of reformed theology are. Sadder still is the fact that the existence of credentials (like a Phd.) makes little difference when it comes to willful ignorance of the honest philosophical difficulties detractors may have to their position. [↩]
- For the life of me I don’t understand why reformed proponents can’t accept that our differences lie not in the text, but in our interpretation of the text which includes our philosophical presuppositions. For this reason I loathe the challenge of “Oh yeah? Show me that in scripture!” [↩]
Haiti was recently hit by the largest earthquake in nearly a hundred years.
Here’s what Pat Robertson had to say about it:
I’ve heard many atheists and anti-Christians take Pat’s comments above as reinforcements to support their belief that Christians are intolerant, bigoted, and wholly devoid of compassion. It’s this group of people I want to address..
There are many of us whose hearts do break for the pain, suffering, and evil that has been unleashed upon the people of Haiti. While we do maintain that God is wholly sovereign over the world we also vehemently deny assertions like the one made by Pat Robertson.
We don’t consider him to be unsaved or a devil in disguise. Since we are all members of a much larger family which includes those hurting in Haiti, we simply maintain that men like Pat are like the black sheep that run in all families.
Except, we also recognize that in this family we were all black sheep at one point in time.
Yes, we are all very much aware that there is a cancer in the body of Christ and we are desperately trying to fight it.
But where does that cancer come from? We know full well it comes from the hearts of sinful men who are still in need of a savior.
No, we aren’t perfect. We just know someone who is.
Counterfactuals are statements about “what might have been” regarding an event in time had circumstances been different.1
Counterfactual statements are characterized by the conditional keywords “if-then”, as in “if Obama had not raised the national debt to record levels, unemployment would have been much higher.”
The “counter” part of a “counterfactual” statement is that such a statement may be true even through the event described never happened (or “obtained”). The value of such statements is only apparent if one assumes a non-causally deterministic view of the universe where different circumstances (or decisions by causal agents) could have caused events to turn out differently.
Counterfactuals are intergal to the Molinistic view of the relationship between the sovereignty of God and the limited causal agency of man (in other words, limited free will). Specifically, counterfactuals are what give us reason to believe in the existence of logically possible worlds and the notion that while God certainly does predestine all that happens2 there exist truly free, albeit limited, causal agents such as humans and angels.
Verses that point to the existence of counterfactual (statements that can only be valid if there were a logically possible world where the events described would have obtained if circumstances were different) are 1 Samuel 23:6-10, Matthew 11:23, 1 Corinthians 2:8, John 15:22-24, John 18:36, Luke 4:24-46 and Matthew 26:24
Note that each of the above statements would be rendered incoherent if they were not true in their counter (not obtained) factual (proposition of truth).
- For more information, see Stanford Encyclopedia of Philosophy’s entry. [↩]
- Since, out of all logically possible worlds, or potential worlds, He chose to actualize the one we are currently in. [↩]
A recent article on the excellent Intelligent design website, Uncommon Decent, made the case that intelligent design is not simply warmed over creationism and that some ID proponents even hold to common decent.
Many, many people seem to misunderstand the relationship between Intelligent Design and Common Descent. Some view ID as being equivalent to Progressive Creationism (sometimes called Old-Earth Creationism), others seeing it as being equivalent to Young-Earth Creationism. Ihave argued before that the core of ID is not about a specific theory of origins. In fact, many ID’ers hold a variety of views including Progressive Creationism and Young-Earth Creationism.
But another category that is often overlooked are those who hold to both ID and Common Descent, where the descent was purely naturalistic. This view is often considered inconsistent. My goal is to show how this is a consistent proposition.
The author goes on to argue that, while he personally is not an adherent of the theory of common decent, a person who holds to ID is well within their epistemic grounds and how intelligent design does not require one to hold specific beliefs in regard to the nature of the designer.
This will hopefully help dispel the myth that intelligent design is merely warmed over creationism as an attempt to sneak Biblical Christianity into the public classroom.

