Best Evidence That God Doesnt Exist Essay
There are a number of common arguments for the existence of God. But most of these arguments are not as effective as many Christians would like to think. Let’s consider a hypothetical conversation between a Christian and an atheist.
Christian: “Everything with a beginning requires a cause. The universe has a beginning and therefore requires a cause. That cause is God.”
Atheist: “Even if it were true that everything with a beginning requires a cause, how do you know that the cause of the universe is God? Why not a big bang? Maybe this universe sprang from another universe, as some physicists now believe.”
Christian: “The living creatures of this world clearly exhibit design. Therefore, they must have a designer. And that designer is God.”
Atheist: “The living creatures only appear to be designed. Natural selection can account for this apparent design. Poorly adapted organisms tend to die off, and do not pass on their genes.”
Christian: “But living creatures have irreducible complexity. All their essential parts must be in place at the same time, or the organism dies. So God must have created these parts all at the same time. A gradual evolutionary path simply will not work.”
Atheist: “Just because you cannot imagine a gradual stepwise way of constructing an organism does not mean there isn’t one.”
Christian: “DNA has information in it—the instructions to form a living being. And information never comes about by chance; it always comes from a mind. So DNA proves that God created the first creatures.”
Atheist: “There could be an undiscovered mechanism that generates information in the DNA. Give us time, and we will eventually discover it. And even if DNA did come from intelligence, why would you think that intelligence is God? Maybe aliens seeded life on earth.”
Christian: “The Resurrection of Jesus proves the existence of God. Only God can raise the dead.”
Atheist: “You don’t really have any proof that Jesus rose from the dead. This section of the Bible is simply an embellished story. And even if it were true, it proves nothing. Perhaps under certain rare chemical conditions, a dead organism can come back to life. It certainly doesn’t mean that there is a God.”
Christian: “The Bible claims that God exists, and that it is His Word to us. Furthermore, what the Bible says must be true, since God cannot lie.”
Atheist: “That is a circular argument. Only if we knew in advance that God existed would it be reasonable to even consider the possibility that the Bible is His Word. If God does not exist—as I contend—then there is no reason to trust the Bible.”
Christian: “Predictive prophecy shows that the Bible really must be inspired by God. All of the Old Testament prophecies concerning Christ, for example, were fulfilled. The odds of that happening by chance are very low.”
Atheist: “A low probability isn’t the same as zero. People do win the lottery. Besides, maybe the Gospels have embellished what Jesus did, so that it would agree with the Old Testament prophecies. Perhaps some so-called prophetic books were actually written after the events they ‘predict.’ Maybe certain gifted individuals have abilities not yet understood by science and can occasionally predict the future. It certainly doesn’t prove the Bible is inspired by God.”
Christian: “I have personally experienced God, and so have many other Christians. He has saved us and transformed our lives. We know that He exists from experience.”
Atheist: “Unfortunately, your personal experiences are not open to investigation; I have only your word for it. And second, how do you know that such subjective feelings are really the result of God? The right drug might produce similar feelings.”
It should be noted that all the facts used by the Christian in the above hypothetical conversation are true. Yes, God is the first cause, the designer of life, the resurrected Christ, the Author of Scripture, and the Savior of Christians. Yet the way these facts are used is not decisive. That is, none of the above arguments really prove that God exists.
None of the above arguments really prove that God exists.
Some of the above arguments are very weak: appeals to personal experience, vicious circular reasoning, and appeals to a first cause. While the facts are true, the arguments do not come close to proving the existence of the biblical God. Some of the arguments seem stronger; I happen to think that irreducible complexity and information in DNA are strong confirmations of biblical creation. And predictive prophecy does confirm the inspiration of Scripture. Nonetheless, for each one of these arguments, the atheist was able to invent a “rescuing device.” He was able to propose an explanation for this evidence that is compatible with his belief that God does not exist.
Moreover, most of the atheist’s explanations are actually pretty reasonable, given his view of the world. He’s not being illogical. He is being consistent with his position. Christians and atheists have different worldviews—different philosophies of life. And we must learn to argue on the level of worldviews if we are to argue in a cogent and effective fashion.
The Christian in the above hypothetical conversation did not have a correct approach to apologetics. He was arguing on the basis of specific evidences with someone who had a totally different professed worldview than his own. This approach is never conclusive, because the critic can always invoke a rescuing device to protect his worldview.1 Thus, if we are to be effective, we must use an argument that deals with worldviews, and not simply isolated facts. The best argument for the existence of God will be a “big-picture” kind of argument.
God Doesn’t Believe in Atheists
The Bible teaches that atheists are not really atheists.
The Bible teaches that atheists are not really atheists. That is, those who profess to be atheists do ultimately believe in God in their heart-of-hearts. The Bible teaches that everyone knows God, because God has revealed Himself to all (Romans 1:19). In fact, the Bible tells us that God’s existence is so obvious that anyone who suppresses this truth is “without excuse” (Romans 1:20). The atheist denies with his lips what he knows in his heart. But if they know God, then why do atheists claim that they do not believe in God?
The answer may be found in Romans 1:18. God is angry at unbelievers for their wickedness. And an all-powerful, all-knowing God who is angry at you is a terrifying prospect. So even though many atheists might claim that they are neutral, objective observers, and that their disbelief in God is purely rational, in reality, they are strongly motivated to reject the biblical God who is rightly angry with them. So they suppress that truth in unrighteousness. They convince themselves that they do not believe in God.2 The atheist is intellectually schizophrenic—believing in God, but believing that he does not believe in God.3
Therefore, we do not really need to give the atheist any more specific evidences for God’s existence. He already knows in his heart-of-hearts that God exists, but he doesn’t want to believe it. Our goal is to expose the atheist’s suppressed knowledge of God.4 With gentleness and respect, we can show the atheist that he already knows about God, but is suppressing what he knows to be true.
Exposing the Inconsistency
Because an atheist does believe in God, but does not believe that he believes in God, he is simply a walking bundle of inconsistencies.
Because an atheist does believe in God, but does not believe that he believes in God, he is simply a walking bundle of inconsistencies. One type to watch for is a behavioral inconsistency; this is where a person’s behavior does not comport with what he claims to believe. For example, consider the atheist university professor who teaches that human beings are simply chemical accidents—the end result of a long and purposeless chain of biological evolution. But then he goes home and kisses his wife and hugs his children, as if they were not simply chemical accidents, but valuable, irreplaceable persons deserving of respect and worthy of love.
Consider the atheist who is outraged at seeing a violent murder on the ten o’clock news. He is very upset and hopes that the murderer will be punished for his wicked actions. But in his view of the world, why should he be angry? In an atheistic, evolutionary universe where people are just animals, murder is no different than a lion killing an antelope. But we don’t punish the lion! If people are just chemical accidents, then why punish one for killing another? We wouldn’t get upset at baking soda for reacting with vinegar; that’s just what chemicals do. The concepts that human beings are valuable, are not simply animals, are not simply chemicals, have genuine freedom to make choices, are responsible for their actions, and are bound by a universal objective moral code all stem from a Christian worldview. Such things simply do not make sense in an atheistic view of life.
Many atheists behave morally and expect others to behave morally as well. But absolute morality simply does not comport with atheism. Why should there be an absolute, objective standard of behavior that all people should obey if the universe and the people within it are simply accidents of nature? Of course, people can assert that there is a moral code. But who is to say what that moral code should be? Some people think it is okay to be racist; others think it is okay to kill babies, and others think we should kill people of other religions or ethnicities, etc. Who is to say which position should be followed? Any standard of our own creation would necessarily be subjective and arbitrary.
Now, some atheists might respond, “That’s right! Morality is subjective. We each have the right to create our own moral code. And therefore, you cannot impose your personal morality on other people!” But of course, this statement is self-refuting, because when they say, “you cannot impose your personal morality on other people” they are imposing their personal moral code on other people. When push comes to shove, no one really believes that morality is merely a subjective, personal choice.
Another inconsistency occurs when atheists attempt to be rational. Rationality involves the use of laws of logic. Laws of logic prescribe the correct chain of reasoning between truth claims. For example, consider the argument: “If it is snowing outside, then it must be cold out. It is snowing. Therefore, it is cold out.” This argument is correct because it uses a law of logic called modus ponens. Laws of logic, like modus ponens, are immaterial, universal, invariant, abstract entities. They are immaterial because you can’t touch them or stub your toe on one. They are universal and invariant because they apply in all places and at all times (modus ponens works just as well in Africa as it does in the United States, and just as well on Friday as it does on Monday). And they are abstract because they deal with concepts.
Laws of logic stem from God’s sovereign nature; they are a reflection of the way He thinks.
Laws of logic stem from God’s sovereign nature; they are a reflection of the way He thinks. They are immaterial, universal, invariant, abstract entities, because God is an immaterial (Spirit), omnipresent, unchanging God who has all knowledge (Colossians 2:3). Thus, all true statements will be governed by God’s thinking—they will be logical. The law of non-contradiction, for example, stems from the fact that God does not deny Himself (2 Timothy 2:13). The Christian can account for laws of logic; they are the correct standard for reasoning because God is sovereign over all truth. We can know some of God’s thoughts because God has revealed Himself to us through the words of Scripture and the person of Jesus Christ.
However, the atheist cannot account for laws of logic. He cannot make sense of them within his own worldview. How could there be immaterial, universal, invariant, abstract laws in a chance universe formed by a big bang? Why should there be an absolute standard of reasoning if everything is simply “molecules in motion”? Most atheists have a materialistic outlook—meaning they believe that everything that exists is material, or explained by material processes. But laws of logic are not material! You cannot pull a law of logic out of the refrigerator! If atheistic materialism is true, then there could be no laws of logic, since they are immaterial. Thus, logical reasoning would be impossible!
No one is denying that atheists are able to reason and use laws of logic. The point is that if atheism were true, the atheist would not be able to reason or use laws of logic because such things would not be meaningful. The fact that the atheist is able to reason demonstrates that he is wrong. By using that which makes no sense given his worldview, the atheist is being horribly inconsistent. He is using God’s laws of logic, while denying the biblical God that makes such laws possible.
How could there be laws at all without a lawgiver? The atheist cannot account for (1) the existence of laws of logic, (2) why they are immaterial, (3) why they are universal, (4) why they do not change with time, and (5) how human beings can possibly know about them or their properties. But of course, all these things make perfect sense on the Christian system. Laws of logic owe their existence to the biblical God. Yet they are required to reason rationally, to prove things. So the biblical God must exist in order for reasoning to be possible. Therefore, the best proof of God’s existence is that without Him we couldn’t prove anything at all! The existence of the biblical God is the prerequisite for knowledge and rationality. This is called the “transcendental argument for God” or TAG for short. It is a devastating and conclusive argument, one that only a few people have even attempted to refute (and none of them successfully).5
Proof Versus Persuasion
Though the transcendental argument for God is deductively sound, not all atheists will be convinced upon hearing it. It may take time for them to even understand the argument in the first place. As I write this chapter, I am in the midst of an electronic exchange with an atheist who has not yet fully grasped the argument. Real-life discussions on this issue take time. But even if the atheist fully understands the argument, he may not be convinced. We must remember that there is a difference between proof and persuasion. Proof is objective, but persuasion is subjective. The transcendental argument does indeed objectively prove that God exists. However, that does not mean that the atheists will necessarily cry “uncle.” Atheists are strongly motivated to not believe in the biblical God—a God who is rightly angry at them for their treason against Him.
The atheist’s denial of God is an emotional reaction, not a logical one.
But the atheist’s denial of God is an emotional reaction, not a logical one. We might imagine a disobedient child who is about to be punished by his father. He might cover his eyes with his hands and say of his father, “You don’t exist!” but that would hardly be rational. Atheists deny (with their lips) the biblical God, not for logical reasons, but for psychological reasons. We must also keep in mind that the unbeliever’s problem is not simply an emotional issue, but a deep spiritual problem (1 Corinthians 2:14). It is the Holy Spirit that must give him the ability to repent (1 Corinthians 12:3; 2 Timothy 2:25).
So we must keep in mind that it is not our job to convert people—nor can we. Our job is to give a defense of the faith in a way that is faithful to the Scriptures (1 Peter 3:15). It is the Holy Spirit that brings conversion. But God can use our arguments as part of the process by which He draws people to Himself.
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Could Atheism Prove that God does not Exist?
March 20, 2009
The skeptical atheist – the original and genuine atheist – has competition even among atheists. Distinctions between ‘positive’ and ‘negative’ atheism, and between ‘strong’ and ‘weak’ atheism, have appeared in recent literature. Definitions of these types of atheism vary across atheists. What ‘positive’ and ‘strong’ atheists have in common is their view that one is justified in believing that no god exists, and they regard ‘weak’ or ‘negative’ atheists as only holding the lesser view that one is only justified in not believing that any god exists.
What exactly would be the difference between concluding that one should believe that X does not exist, and concluding that one should not believe that X exists? Let’s try it on Santa Claus. Could I say, “I should not believe that Santa exists, but I should not believe that Santa does not exist.” If I can’t bring myself to believe that Santa doesn’t exist, I am admitting that for all I know, Santa might exist. This “weak anti-Claus” stance seems too weak to someone convinced that Santa does not exist, for lots of reasons involving the extreme implausibility that Santa does exist. No one sees Santa, his North Pole hideout hasn’t been discovered, his Christmas eve schedule would violate natural laws, etc. These facts about Santa encourage the “strong anti-Claus” stance, but they can simultaneously encourage the weak anti-Claus stance, too. After all, if Santa is admittedly so mysterious and so unnatural, it is very hard to imagine how to show that he doesn’t exist! In the absence of a definitive proof that this amazing Santa doesn’t exist, the weak anti-Claus stance is the more reasonable alternative. The burden of proof is definitively shifted to the strong anti-Claus position. Returning to god, can the positive/strong atheist conclusively eliminate the possibility that no god exists?
It is, contrary to legend, quite possible to prove a negative. But not all negatives. It all depends on the kind of negative, the non-existence of something, that you aim to prove. When talking about alleged supernatural beings, there aren’t many successful options.
Many atheists believe that there are rational proofs that god does not exist. For example, some atheists are so impressed by the argument from the existence of evil that they conclude that this argument proves that god cannot be omnipotent, omniscient, and benevolent. There are many ways for Christian theology to reply to this argument, and we will cover the ensuing debate in a later blog entry. But suppose, just for a minute, that there really is a perfectly valid argument for that negative conclusion. Well, what does that argument exactly prove? Only one thing: that one specific kind of god cannot exist: a god having omnipotence, omniscience, and benevolence.
Two lessons are learned here. First, the atheist is reminded that there might be other kinds of gods. Second, the theologian is reminded that it is possible, in theory, to prove that some specific gods do not actually exist.
There are two basic ways to design non-existence proofs. The “dialectical non-existence proof” argues that two or more characteristics of a specific god are logically incompatible. On the reasonable assumption that a definition of something having logically incompatible characteristics can only be the definition of a necessarily non-existent entity, dialectical non-existence proofs can prove that specific kinds of gods cannot actually exist. For example, many Christians believe both that god is perfect and that god can suffer along with us. Figuring out how a perfect being can suffer requires some fancy refinements to god to avoid the harsh verdict of a dialectical non-existence proof. And even if these refinements go badly and one characteristic of god must go, theology is often flexibly accommodating to such modifications to its conception of god. Avoiding dialectical non-existence proofs is, from theology’s point of view, just another way for humanity to learn more about god. It also keeps theologians very busy.
The other kind of proof confronts a specific kind of god with the actual existence of something else, where it is necessarily impossible that both can exist together. This “evidential non-existence proof” attempts to demonstrate that some specific god cannot exist if something else (the “disprover”) actually does exist. Of course, this sort of proof works well only if there is conclusive evidence of the actual existence of the disprover. Theologians are attracted towards investigating the validity of a proof’s logical steps, but ordinary believers have a notoriously expeditious way of disposing of the problem, by stubbornly denying the existence of the disprover. Consider the example from the previous paragraph. What sort of evil could disprove the existence of god? There just couldn’t be any! Or, expressed from the theologian’s perspective, what sort of god would permit getting disproven by any actual turn of affairs? Not surprisingly, Christian theology has already carefully insulated god and god’s plan for the universe from any and all possible evidence. What appears to be evil really isn’t; what we must nevertheless declare to be evil (such as the Holocaust) still has some inscrutably divine sanction, for all we know. A debate over god and evil soon sidetracks into a debate over the extent of our knowledge of god. Revising god (well, our conception of god) is endlessly productive and profitable for theology. Here’s another example. Does natural evolution prove that god did not specially create humanity? Well then, god must have designed the natural laws responsible for humanity’s origins. Keeping god out of harm’s way from actual evidence has also helped to keep theologians employed and busy.
The atheist can offer impressive proofs that specific and inflexible gods do not exist. Logic, obvious evidence, and scientific knowledge can rule out a wide variety of gods. Unfortunately, the number of potentially conceivable supernatural entities (some have already been thought of, but most have not) far outruns the number of disprovable gods. But perhaps the intellectual’s gods don’t really count. An atheist could still feel proud that many the gods which have been worshipped by the great mass of humanity have suffered disproof. Nevertheless, that accomplishment, though nobly executed, is hardly the same thing as successfully proving that no god could possibly exist. The human imagination will, in all likelihood, forever outrun reason’s logic or science’s facts.
When an atheist proudly claims that god can be disproven, he overstates the actual achievement, ignores imaginative theology, and encourages religious believers to suppose that the only reasonable atheist is the one who can prove that their god does not exist. This bold tactic unfortunately sets off a philosophical vs. theological arms race which no one can win. Indeed, this strategic race has already begun. The ordinary believer cheers on theologians protecting god from refutation, but the needed theological refinements to god in turn make god more and more mysterious, which in turn forces atheists to design ever-more intricate arguments against god, and when these arguments fall short, the believers rejoice at the atheists’ dismay and congratulate themselves for their blind faith in incomprehensible mystery. Atheism has a poor strategy if it mainly results in the spread of fideism.
To further appreciate the magnitude of the task of proving that no god exists, compare it to the task of proving that no extraterrestial life exists. Would any scientist, no matter how skeptical about alien life she might be, eagerly undertake such a demonstration? With what degree of confidence could a scientist, using only current scientific knowledge, assert that no alien life exists anywhere in the universe? Now, keep in mind that today’s scientists are rightly skeptical about alien life, in the sense that we do not yet have good evidence of alien life. Scientists cannot reasonably assert that alien life exists, even if they suppose that such life has a fair probability of existing somewhere else out in the vast universe. Nor can scientists reasonably assert that alien life does not exist. And scientists cannot even affirm not believing that alien life does not exist. There simply isn’t enough evidence at present for either the ‘weak’ or ‘strong’ position about alien life. The entire dichotomy between ‘weak’ and ‘strong’ stances breaks down completely here, and the same situation holds for the existence of god.
The only useful category remaining is skepticism, pure and simple: all scientists should be skeptical about alien life, and everyone should be skeptical about god. What kind of atheist are you? I recommend answering, "a skeptical atheist."