Tag Archives: Harry Kroto

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 151e Sir Bertrand Russell: We may define “faith” as a firm belief in something for which there is no evidence!

Image result for bertrand russellBertrand Russell as a child.Image result for bertrand russellWe may define “faith” as a firm belief in something for which there is no evidence! These are the words Bertrand Russell. If Russell was here today I would say to him, “Bertie read on if you want some evidence!”On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said:…Please click on this URL http://vimeo.com/26991975and you will hear what far smarter people than I have to say on this matter. I agree with them.Harry KrotoI have attempted to respond to all of Dr. Kroto’s friends arguments and I have posted my responses one per week for over a year now. Here are some of my earlier posts:Arif Ahmed, Sir David AttenboroughMark Balaguer, Horace Barlow, Michael BatePatricia ChurchlandAaron CiechanoverNoam Chomsky,Alan DershowitzHubert Dreyfus, Bart Ehrman, Stephan FeuchtwangDavid Friend,  Riccardo GiacconiIvar Giaever , Roy GlauberRebecca GoldsteinDavid J. Gross,  Brian Greene, Susan GreenfieldStephen F Gudeman,  Alan Guth, Jonathan HaidtTheodor W. Hänsch, Brian Harrison,  Hermann HauserRoald Hoffmann,  Bruce HoodHerbert Huppert,  Gareth Stedman Jones, Steve JonesShelly KaganMichio Kaku,  Stuart Kauffman,  Lawrence KraussHarry Kroto, George LakoffElizabeth Loftus,  Alan MacfarlanePeter MillicanMarvin MinskyLeonard Mlodinow,  Yujin NagasawaAlva NoeDouglas Osheroff,  Jonathan Parry,  Saul PerlmutterHerman Philipse,  Carolyn PorcoRobert M. PriceLisa RandallLord Martin Rees,  Oliver Sacks, John SearleMarcus du SautoySimon SchafferJ. L. Schellenberg,   Lee Silver Peter Singer,  Walter Sinnott-ArmstrongRonald de Sousa, Victor StengerBarry Supple,   Leonard Susskind, Raymond TallisNeil deGrasse Tyson,  .Alexander Vilenkin, Sir John WalkerFrank WilczekSteven Weinberg, and  Lewis Wolpert,In  the first video below in the 14th clip in this series are his words and I will be responding to them in the next few weeks since Sir Bertrand Russell is probably the most quoted skeptic of our time, unless it was someone like Carl Sagan or Antony Flew.  

50 Renowned Academics Speaking About God (Part 1)

Another 50 Renowned Academics Speaking About God (Part 2)

A Further 50 Renowned Academics Speaking About God (Part 3)

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Quote from Bertrand Russell:

Q: Why are you not a Christian?Russell: Because I see no evidence whatever for any of the Christian dogmas. I’ve examined all the stock arguments in favor of the existence of God, and none of them seem to me to be logically valid.Q: Do you think there’s a practical reason for having a religious belief, for many people?Russell: Well, there can’t be a practical reason for believing what isn’t true. That’s quite… at least, I rule it out as impossible. Either the thing is true, or it isn’t. If it is true, you should believe it, and if it isn’t, you shouldn’t. And if you can’t find out whether it’s true or whether it isn’t, you should suspend judgment. But you can’t… it seems to me a fundamental dishonesty and a fundamental treachery to intellectual integrity to hold a belief because you think it’s useful, and not because you think it’s true.__

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Francis Schaeffer noted concerning the IMPLICIT FAITH of Bertrand Russell:I was lecturing at the University of St. Andrews one night and someone put forth the question, “If Christianity is so clear and reasonable then why doesn’t Bertrand Russell then become a Christian? Is it because he hasn’t discovered theology?”It wasn’t a matter of studying theology that was involved but rather that he had too much faith. I was surrounded by humanists and you could hear the gasps. Bertrand Russell and faith; Isn’t this the man of reason? I pointed out that this is a man of high orthodoxy who will hold his IMPLICIT FAITH on the basis of his presuppositions no matter how many times he has to zig and zag because it doesn’t conform to the facts.You must understand what the term IMPLICIT FAITH  means. In the old Roman Catholic Church when someone who became a Roman Catholic they had to promise implicit faith. That meant that you not only had to believe everything that Roman Catholic Church taught then but also everything it would teach in the future. It seems to me this is the kind of faith that these people have in the uniformity of natural causes in a closed system and they have accepted it no matter what it leads them into. I think that these men are men of a high level of IMPLICIT FAITH in their own set of presuppositions. Paul said (in Romans Chapter One) they won’t carry it to it’s logical conclusion even though they hold a great deal of the truth and they have revolted and they have set up a series of universals in themselves which they won’t transgress no matter if they conform to the facts or not.Here below is the Romans passage that Schaeffer is referring to and verse 19 refers to what Schaeffer calls “the mannishness of man” and verse 20 refers to Schaeffer’s other point which is “the universe and it’s form.”Romans 1:18-20 Amplified Bible :18 For God’s [holy] wrath and indignation are revealed from heaven against all ungodliness and unrighteousness of men, who in their wickedness repress and hinder the truth and make it inoperative. 19 For that which is known about God is evident to them and made plain in their inner consciousness, because God [Himself] has shown it to them. 20 For ever since the creation of the world His invisible nature and attributes, that is, His eternal power and divinity, have been made intelligible and clearly discernible in and through the things that have been made (His handiworks). So [men] are without excuse [altogether without any defense or justification].We can actually see the two points makes playing themselves out in Bertrand Russell’s own life.Image result for bertrand russell[From a letter dated August 11, 1918 to Miss Rinder when Russell was 46]It is quite true what you say, that you have never expressed yourself—but who has, that has anything to express? The things one says are all unsuccessful attempts to say something else—something that perhaps by its very nature cannot be said. I know that I have struggled all my life to say something that I never shall learn how to say. And it is the same with you. It is so with all who spend their lives in the quest of something elusive, and yet omnipresent, and at once subtle and infinite. One seeks it in music, and the sea, and sunsets; at times I have seemed very near it in crowds when I have been feeling strongly what they were feeling; one seeks it in love above all. But if one lets oneself imagine one has found it, some cruel irony is sure to come and show one that it is not really found.
The outcome is that one is a ghost, floating through the world without any real contact. Even when one feels nearest to other people, something in one seems obstinately to belong to God and to refuse to enter into any earthly communion—at least that is how I should express it if I thought there was a God. It is odd isn’t it? I care passionately for this world, and many things and people in it, and yet…what is it all? There must be something more important, one feels, though I don’t believe there is. I am haunted—some ghost, from some extra-mundane region, seems always trying to tell me something that I am to repeat to the world, but I cannot understand the message. But it is from listening to the ghost that one comes to feel oneself a ghost. I feel I shall find the truth on my deathbed and be surrounded by people too stupid to understand—fussing about medicines instead of searching for wisdom. Love and imagination mingled; that seems the main thing so far.During Bertrand Russell’s lifetime (1872-1970) there lived another scholar who also doubted that the Bible was true and his name was Sir William Mitchell Ramsay (1851-1939. Ramsay taught from 1885 to until his retirement in 1911 but he continued writing books.Wikipedia notes:In 1880 Ramsay received an Oxford studentship for travel and research in Greece. At Smyrna, he met Sir C. W. Wilson, then British consul-general in Anatolia, who advised him on inland areas suitable for exploration. Ramsay and Wilson made two long journeys during 1881-1882.He traveled widely in Asia Minor and rapidly became the recognized authority on all matters relating to the districts associated with St Paul’s missionary journeys and on Christianity in the early Roman Empire. Greece and Turkey remained the focus of Ramsay’s research for the remainder of his academic career. In 1883, he discovered the world’s oldest complete piece of music, the Seikilos epitaph. He was known for his expertise in the historic geographyand topography of Asia Minor and of its political, social, cultural, and religious history. He was Fellow of Exeter College, Oxford, in 1882.From 1885 to 1886 Ramsay held the newly created Lincoln and Merton professorship of classical archaeology and art at Oxford and became a fellow of Lincoln College (honorary fellow 1898). In 1886 Ramsay was appointed Regius Professor of Humanity at the University of Aberdeen. He remained affiliated with Aberdeen until his retirement in 1911. What information did William Ramsay find out about the accuracy of the Bible? Francis Schaeffer discusses Ramsay’s life below:

TRUTH AND HISTORY (chapter 5 of WHATEVER HAPPENED TO THE HUMAN RACE?, under footnotes #97 and #98)

A common assumption among liberal scholars is that because the Gospels are theologically motivated writings–which they are–they cannot also be historically accurate. In other words, because Luke, say (when he wrote the Book of Luke and the Book of Acts), was convinced of the deity of Christ, this influenced his work to the point where it ceased to be reliable as a historical account. The assumption that a writing cannot be both historical and theological is false.The experience of the famous classical archaeologist Sir William Ramsay illustrates this well. When he began his pioneer work of exploration in Asia Minor, he accepted the view then current among the Tubingen scholars of his day that the Book of Acts was written long after the events in Paul’s life and was therefore historically inaccurate. However, his travels and discoveries increasingly forced upon his mind a totally different picture, and he became convinced that Acts was minutely accurate in many details which could be checked.What is even more interesting is the way “liberal” modern scholars today deal with Ramsay’s discoveries and others like them. In the NEW TESTAMENT : THE HISTORY OF THE INVESTIGATION OF ITS PROBLEMS, the German scholar Werner G. Kummel made no reference at all to Ramsay. This provoked a protest from British and American scholars, whereupon in a subsequent edition Kummel responded. His response was revealing. He made it clear that it was his deliberate intention to leave Ramsay out of his work, since “Ramsay’s apologetic analysis of archaeology [in other words, relating it to the New Testament in a positive way] signified no methodologically essential advance for New Testament research.” This is a quite amazing assertion. Statements like these reveal the philosophic assumptions involved in much liberal scholarship.A modern classical scholar, A.N.Sherwin-White, says about the Book of Acts: “For Acts the confirmation of historicity is overwhelming…Any attempt to reject its basic historicity, even in matters of detail, must not appear absurd. Roman historians have long taken this for granted.”When we consider the pages of the New Testament, therefore, we must remember what it is we are looking at. The New Testament writers themselves make abundantly clear that they are giving an account of objectively true events.(Under footnote #98)Acts is a fairly full account of Paul’s journeys, starting in Pisidian Antioch and ending in Rome itself. The record is quite evidently that of an eyewitness of the events, in part at least. Throughout, however, it is the report of a meticulous historian. The narrative in the Book of Acts takes us back behind the missionary journeys to Paul’s famous conversion on the Damascus Road, and back further through the Day of Pentecost to the time when Jesus finally left His disciples and ascended to be with the Father.But we must understand that the story begins earlier still, for Acts is quite explicitly the second part of a continuous narrative by the same author, Luke, which reaches back to the birth of Jesus.Luke 2:1-7 New American Standard Bible (NASB)Now in those days a decree went out from Caesar Augustus, that a census be taken of all [a]the inhabited earth. [b]This was the first census taken while[c]Quirinius was governor of Syria. And everyone was on his way to register for the census, each to his own city. Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David which is called Bethlehem, because he was of the house and family of David, in order to register along with Mary, who was engaged to him, and was with child. While they were there, the days were completed for her to give birth. And she gave birth to her firstborn son; and she wrapped Him in cloths, and laid Him in a [d]manger, because there was no room for them in the inn.In the opening sentences of his Gospel, Luke states his reason for writing:Luke 1:1-4 New American Standard Bible (NASB)Inasmuch as many have undertaken to compile an account of the things[a]accomplished among us, just as they were handed down to us by those whofrom the beginning [b]were eyewitnesses and [c]servants of the [d]word, it seemed fitting for me as well, having [e]investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellentTheophilus; so that you may know the exact truth about the things you have been [f]taught.In Luke and Acts, therefore, we have something which purports to be an adequate history, something which Theophilus (or anyone) can rely on as its pages are read. This is not the language of “myths and fables,” and archaeological discoveries serve only to confirm this.For example, it is now known that Luke’s references to the titles of officials encountered along the way are uniformly accurate. This was no mean achievement in those days, for they varied from place to place and from time to time in the same place. They were proconsuls in Corinth and Cyprus, asiarchs at Ephesus, politarches at Thessalonica, and protos or “first man” in Malta. Back in Palestine, Luke was careful to give Herod Antipas the correct title of tetrarch of Galilee. And so one. The details are precise.The mention of Pontius Pilate as Roman governor of Judea has been confirmed recently by an inscription discovered at Caesarea, which was the Roman capital of that part of the Roman Empire. Although Pilate’s existence has been well known for the past 2000 years by those who have read the Bible, now his governorship has been clearly attested outside the Bible.Image result for bertrand russell__

ARCHAEOLOGICAL DISCOVERIES THAT DEBUNKED FALSE ALLEGATIONS AGAINST THE BIBLE

1. Tel Dan Stele (Discovery: 1993-1994)

http://www.biblicalarchaeology.org/daily/ancient-cultures/ancient-israel/meet-the-house-ofdavid-at-the-met/
13-by-16 inch c. 830 BC rock
What is clear is that the Aram-Damascene king Hazael brags of having killed 70 kings, including
of Israel and of the “House of David” (The round number, scholars agree, is probably
exaggerated, although Hazael did have a reputation for being ruthless and successful).
That the nation of Judah is referred to as the “House of David” is significant because it is the
only archaeological evidence of a historical David—a belief that had been hotly debated
prior to this discovery—thus substantiating part of the Biblical narrative.
1 Kings 19:15 (Hazael); 2 Kings 8:13 (Hazael)

2. Lysanias tetrarch of Abilene (Discovery: 1737)

http://formerthings.com/lysanias.htm
Archeologists found an inscription of the time of Jesus concerning Lysanias who was tetrarch of
Abila
Scholars at one time were skeptical of Luke being accurate in referring to Lysanius being
the tetrarch of Abilene around A. D. 27 when John the Baptist began his ministry. They could
only find one Lysanius in Roman records and he was the ruler of Chalcia fifty years
before the one Luke mentions.
However, the credibility of Luke’s gospel record continues to be reinforced by archeological
discoveries. An inscription was found on a temple from the time of Tiberius (the Roman emperor
from 14 – 37 AD), which named Lysanias as the Tetrach of Abila near Damascus, just as Luke
has written.
The temple inscription reads:
“For the salvation of the August lords and of all their household, Nymphaeus, freedman of Eagle
Lysanias tetrarch established this street and other things.”
The reference to August lords is a joint title given only to the emperor Tiberius (son of Augustus)
and his mother Livia (widow of Augustus). This reference establishes the date of the inscription
to between A.D. 14 and 29. The year 14 was the year of Tiberius’ accession and the year 29
was the year of Livia’s death.

3. Ebla archive (Discovery: 1974-1975)

http://www.christiananswers.net/q-abr/abr-a008.html
Documents written on clay tablets from around 2300 B.C. demonstrate that personal and place
names in the Patriarchal accounts are genuine. The name “Canaan” was in use in Ebla, a name
critics once said was not used at that time and was used incorrectly in the early chapters of the
Bible. The word tehom (“the deep”) in Genesis 1:2 was said to be a late word
demonstrating the late writing of the creation story. “Tehom” was part of the vocabulary at
Ebla, in use some 800 years before Moses.

4. Hittites (City of Hattusa discovered 20th century)

http://www.ancient-wisdom.co.uk/turkeyhattusa.htm
The Hittites were once thought to be a Biblical legend, until their capital and records were
discovered at Bogazkoy, Turkey.
The re-discovery of the city of Hattusa and a script referring to the ‘Great King’ of the Hittites has
led to confirmation that they were the fourth, great civilisation of ancient times.5. King Sargon (Discovery: 19th-20th century)http://www.cemml.colostate.edu/cultural/09476/iraq05-042.html
It was once claimed there was no Assyrian king named Sargon as recorded in Isaiah 20:1,
because this name was not known in any other record. Then, Sargon’s palace was discovered
in Khorsabad, Iraq. The very event mentioned in Isaiah 20, his capture of Ashdod, was recorded
on the palace walls. What is more, fragments of a stela memorializing the victory were found at
Ashdod itself.6. Pool of Siloam (Discovered 2004)http://creation.com/focus-281#siloam
‘Scholars have said that there wasn’t a pool of Siloam and that John was using a
religious conceit’ (to illustrate a point) said James H. Charlesworth of Princeton Theological
Seminary. ‘Now we have found the pool of Siloam … exactly where John said it was.’ A Gospel
that was thought to be ‘pure theology is now shown to be grounded in history’, he said.

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7. Sir William Mitchell Ramsay, Historical Accuracy of Luke-Acts (19th-20th century)

https://books.google.com/books?id=NC9VAAAAMAAJ&printsec=frontcover&source=gbs_ge_su
mmary_r&cad=0#v=onepage&q&f=false
http://www.wayoflife.org/database/bibles_proof.html
William Ramsay, a Scottish archaeologist, went to Asia Minor with the expressed purpose of
proving the BIBLE was historically inaccurate. As he painstakingly poured over the ancient
artifacts and details, to his amazement he found that the BIBLE was accurate down to the
tiniest detail. The evidence was so convincing that Sir Ramsay himself became a Christian and
a great Biblical scholar.
“The more I have studied the narrative of the Acts, and the more I have learned year after year
about Graeco-Roman society and thoughts and fashions, and organization in those provinces,
the more I admire and the better I understand. I set out to look for truth on the borderland where
Greece and Asia meet, and found it here. You may press the words of Luke in a degree beyond
any other historian’s, and they stand the keenest scrutiny and the hardest treatment, provided
always that the critic knows the subject and does not go beyond the limits of science and of
justice.”
MORE ARCHAEOLOGICAL DISCOVERIES THAT
CONFIRM THE HISTORICAL RELIABILITY OF THE
BIBLEImage result for sir william ramsay archaeologist

8. Nebo-Sarsekim – chief officer of Nebuchadnezzar (Discovery: 19th century)

http://www.biblearchaeology.org/post/2008/04/28/Nebo-Sarsekim-Found-in-BabylonianTablet.aspx
http://creation.com/new-archaeological-find-affirms-old-testament-historicity
Dr Irving Finkel, a British Museum expert, said, ‘This is a fantastic discovery, a world-class find.
If Nebo-Sarsekim existed, which other lesser figures in the Old Testament existed? A
throwaway detail in the Old Testament turns out to be accurate and true. I think that it means
that the whole of the narrative [of Jeremiah] takes on a new kind of power.’
Michael Jursa, a visiting professor from Vienna, made the discovery. The name on the tablet,
Nabu-sharrussu-ukin, seemed familiar and he recalled that Jeremiah 39:3 mentions ‘NeboSarsekim
a chief officer’ of Nebuchadnezzar who came into Jerusalem when Jerusalem was
besieged and conquered.

9. Sennacherib’s Campaign Against Judah

http://www.truth-that-matters.com/assyria.htm
http://www.bible-history.com/empires/prism.html
Campaign of the Assyrian king Sennacherib against Judah (2 Kings 18:13-16), as recorded on
the Taylor Prism
– “Because Hezekiah, king of Judah, would not submit to my yoke, I came up against him,
and by force of arms and by the might of my power I took 46 of his strong fenced cities;
and of the smaller towns which were scattered about, I took and plundered a countless
number. From these places I took and carried off 200,156 persons, old and young, male
and female, together with horses and mules, asses and camels, oxen and sheep, a
countless multitude; and Hezekiah himself I shut up in Jerusalem, his capital city, like a
bird in a cage, building towers round the city to hem him in, and raising banks of earth
against the gates, so as to prevent escape… Then upon Hezekiah there fell the fear of
the power of my arms, and he sent out to me the chiefs and the elders of Jerusalem with
30 talents of gold and 300 talents of silver, and diverse treasures, a rich and immense
booty… All these things were brought to me at Nineveh, the seat of my government.”
– As recorded by Josephus, Josephus’ Jewish Antiquities, book ten, verses 21-23 relate
an account by the Babylonian historian Berossus, in which Berossus claims a disease
befell an Assyrian army led by the Rabshakeh, and one hundred and eighty-five
thousand men were lost. Earlier in the book, the account of Herodotus is also
mentioned.
The differences in these accounts from the Biblical account is normal, considering the fact that
the Assyrian/Babylonian historians would try to paint a positive picture of this story, instead of
choosing to recognize the divine intrusion in favor of their enemies (Kingdom of Judah).
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Bertrand Russell v. Frederick Copleston debate transcript and audio (Part 1)

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RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 151d Sir Bertrand Russell placed absolute faith in the doctrine of uncertainty and he rejected the notion of absolute truth, except when it came to his firm belief in his doctrine of doubt!

 

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On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said:

…Please click on this URL http://vimeo.com/26991975

and you will hear what far smarter people than I have to say on this matter. I agree with them.

Harry Kroto

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Harry Kroto

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I have attempted to respond to all of Dr. Kroto’s friends arguments and I have posted my responses one per week for over a year now. Here are some of my earlier posts:

Arif Ahmed, Sir David AttenboroughMark Balaguer, Horace Barlow, Michael BatePatricia ChurchlandAaron CiechanoverNoam Chomsky,Alan DershowitzHubert Dreyfus, Bart Ehrman, Stephan FeuchtwangDavid Friend,  Riccardo GiacconiIvar Giaever , Roy GlauberRebecca GoldsteinDavid J. Gross,  Brian Greene, Susan GreenfieldStephen F Gudeman,  Alan Guth, Jonathan HaidtTheodor W. Hänsch, Brian Harrison,  Hermann HauserRoald Hoffmann,  Bruce HoodHerbert Huppert,  Gareth Stedman Jones, Steve JonesShelly KaganMichio Kaku,  Stuart Kauffman,  Lawrence KraussHarry Kroto, George LakoffElizabeth Loftus,  Alan MacfarlanePeter MillicanMarvin MinskyLeonard Mlodinow,  Yujin NagasawaAlva NoeDouglas Osheroff,  Jonathan Parry,  Saul PerlmutterHerman Philipse,  Carolyn PorcoRobert M. PriceLisa RandallLord Martin Rees,  Oliver Sacks, John SearleMarcus du SautoySimon SchafferJ. L. Schellenberg,   Lee Silver Peter Singer,  Walter Sinnott-ArmstrongRonald de Sousa, Victor StengerBarry Supple,   Leonard Susskind, Raymond TallisNeil deGrasse Tyson,  .Alexander Vilenkin, Sir John WalkerFrank WilczekSteven Weinberg, and  Lewis Wolpert,

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In  the first video below in the 14th clip in this series are his words and I will be responding to them in the next few weeks since Sir Bertrand Russell is probably the most quoted skeptic of our time, unless it was someone like Carl Sagan or Antony Flew.  

50 Renowned Academics Speaking About God (Part 1)

Another 50 Renowned Academics Speaking About God (Part 2)

A Further 50 Renowned Academics Speaking About God (Part 3)

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Quote from Bertrand Russell:

Q: Why are you not a Christian?

Russell: Because I see no evidence whatever for any of the Christian dogmas. I’ve examined all the stock arguments in favor of the existence of God, and none of them seem to me to be logically valid.

Q: Do you think there’s a practical reason for having a religious belief, for many people?

Russell: Well, there can’t be a practical reason for believing what isn’t true. That’s quite… at least, I rule it out as impossible. Either the thing is true, or it isn’t. If it is true, you should believe it, and if it isn’t, you shouldn’t. And if you can’t find out whether it’s true or whether it isn’t, you should suspend judgment. But you can’t… it seems to me a fundamental dishonesty and a fundamental treachery to intellectual integrity to hold a belief because you think it’s useful, and not because you think it’s true._

Bertrand Russell’s Greatest Paradox was His Faith

The views expressed by the author do not necessarily reflect the editorial opinion of The Christian Post or its editors.

Bertrand Russell was a British philosopher, logician, mathematician, and social critic. He is recognized as one of the most important logicians of the 20th Century. He is also credited for showing that the naive set theory created by Georg Cantor leads to a contradiction. This is known as “Russell’s paradox.”

Seemingly unbeknownst to Russell however, his greatest paradox was actually his faith. He was a man who placed absolute faith in the doctrine of uncertainty. He rejected the notion of absolute truth, except when it came to his firm belief in his doctrine of doubt. Russell explained it this way: “In all affairs it’s a healthy thing now and then to hang a question mark on the things you have long taken for granted.” Jesus, on the other hand, taught his disciples to always rest certain of His Word and His love for them. Russell taught people to reject any sense of certainty. He said, “I would never die for my beliefs because I might be wrong.” That worship of uncertainty was Russell’s undoing and his ultimate paradox.

On March 6, 1927, he delivered a lecture entitled, “Why I Am Not a Christian.” It is a revealing presentation which clearly shows the difference between the mind of natural man and the enlightened mind of a Christian believer. In this lecture, Russell accused religion of being “based primarily and mainly upon fear.” Not only was he mistaken on that account, but ironically he was the one actually basing his own philosophy on the fear of being wrong. He was terrified to place absolute trust in something because in his mind, it might eventually be proven false. That fear kept him bound in chains to his skepticism. This is where his longing for rationality made him irrational. He was the poster child for fear-based living. It consumed him. It enslaved him. And it motivated him to reject Christ.

Interestingly, Russell’s doubts led him to place tremendous confidence in his own intelligence. It is a very proud and misguided position. As the Scripture says, “There is a way that seems right to a man, but in the end it leads to death.” (Proverbs 14:12) For Russell, the world needs man much more than man needs God. In explaining why he was not a Christian, he said the world “needs hope for the future, not looking back all the time toward a past that is dead, which we trust will be far surpassed by the future that our intelligence can create.”

Christians trust in Jesus Christ as their personal Savior. Bertrand Russell trusted in his intelligence as his personal savior. The problem is that his savior cannot truly save. His savior is very weak when compared to God. His savior is limited to human reason and man’s understanding. There is a higher level of reason which man desperately needs to acquire. This higher level of sanctified reason is only reached after you trust Jesus Christ to forgive your sins and save your soul. Up until that point, man is basing his conclusions on a limited amount of information and an uninspired level of human reason. “For the foolishness of God is wiser than man’s wisdom, and the weakness of God is stronger than man’s strength.” (1 Corinthians 1:25)

No wonder Russell, amidst all of his intelligence, never found any ultimate satisfaction in life. He repeatedly refused to humble himself before the Lord. Yet he found himself often trying to explain away the very God which he argued wasn’t needed or real. He had made a conscious decision during his teenage years to reject God and the Bible once and for all. From that period forward, it was obvious that Russell had an axe to grind with God. There was a chip on his shoulder and Jesus Christ was one of his favorite targets.

In fact, Russell went so far as to say: “Historically it is quite doubtful whether Christ ever existed at all, and if he did we do not know anything about him.” It is astounding that a man with his intellect could be so ignorant regarding the historicity of Jesus of Nazareth. That is how far into the realm of irrationality he was driven by his doctrine of uncertainty. It is truly mind-boggling.

His rejection of Christ was very much related to his denial of his own sinful condition. In his 1927 lecture he said, “When you hear people in church debasing themselves and saying that they are miserable sinners, and all the rest of it, it seems contemptible and not worthy of self-respecting human beings.”

Rather than it being an illuminated insight, Russell’s rejection of personal sin was his Achilles’ heel. He respected himself too much to bring himself to admit before God that he was a sinner and in need of salvation. In the end, his deep struggle was not really an intellectual one. It was a moral struggle. It was a moral refusal to admit fault, blame, sin, and the need for God to save him. Therefore, he resorted to trusting his own intelligence to save him not from sin, but from fear. Even then, Russell found that his savior could not deliver him from the very thing he dreaded the most.

By the end of his earthly journey, Russell’s savior left him no different than before. He was just as fearful, if not more so. If any rational person today wants to see where “self-respecting intelligence” ultimately leads, just examine Bertrand Russell. No real hope. No real peace. And absolutely no certainty. A mind is a beautiful thing to waste. And it sure makes a sorry excuse for a savior.

Bertrand Russell was a walking paradox. His life was a permanent contradiction. He ended up doing the very thing he was most afraid of doing, and he trusted in something which he should have known would fail him. His pride blinded him to the contradiction that was his life. It became an infinite loop. A mathematician of Russell’s caliber should have been able to recognize such a thing. This loop has continued for him beyond the grave. His worst fears have now been realized.

In fear he ran from fear. In fear he also ran from God. In so doing, Russell became locked in his own mental contradiction. He couldn’t, or wouldn’t, get out of it. He lived and died without trusting in the One Person who could have delivered him from his paradoxical and misplaced faith. What a sad life and tragic end for a man who had so much human potential. If anyone could ever have been saved by logic alone, it was Bertrand Russell.

God said, “I will destroy the wisdom of the wise; the intelligence of the intelligent I will frustrate.” (1 Corinthians 1:19) Bertrand Russell experienced that frustration more than most. Unfortunately, his life’s message was seen as foolishness from the grandstand of heaven. The message of heaven is only understood by those who become humble before their Creator. “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.” (1 Corinthians 1:18)

Bertrand Russell was too proud to allow himself to be “saved” from anything, least of all his sin before a holy God. He rejected that doctrine as being beneath his dignity and mental superiority. After all, he was Bertrand Russell. Even his four wives and many mistresses over the years seemed to do little if anything to ever make him feel personally guilty for any wrongdoing. He was too self-absorbed to sincerely love God or to truly love a woman. “He seemed detached in mind and body,” one mistress wrote, “but all the furies of hell raged in his eyes.”

With God out of the way, Russell felt free to explore relationships with many women without being burdened down by any absolute set of sexual ethics. His lustful romantic relationships were every bit as paradoxical as his faith in the doctrine of uncertainty. In fact, they fed off each other and fueled even more exploration and an unwillingness to make a lifetime commitment to one woman or to God’s one set of values. At the end of the day, the driving forces of his life were passionate sex with multiple partners and passionate uncertainty in multiple disciplines.

Bertrand Russell is a classic example of how radical skeptics come and go. Meanwhile, “God looks down from heaven on the sons of men to see if there are any who understand, any who seek God.” (Psalm 53:2) When will man wise up and recognize the limitations and contradictions of his own intelligence?

Dan Delzell is the pastor of Wellspring Lutheran Church in Papillion, Neb. He is a regular contributor to The Christian Post.

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Bertrand Russell pictured above and Francis Schaeffer below:

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Francis Schaeffer noted in his book HOW SHOULD WE THEN LIVE? (p. 182 in Vol 5 of Complete Works) in the chapter The Breakdown in Philosophy and Science:

In his lecture at Acapulco, George Wald finished with only one final value. It was the same one with which English philosopher Bertrand Russell (1872-1970) was left. For Wald and Russell and for many other modern thinkers, the final value is the biological continuity of the human race. If this is the only final value, one is left wondering why this then has importance. 

Now having traveled from the pride of man in the High Renaissance and the Enlightenment down to the present despair, we can understand where modern people are. They have no place for a personal God. But equally they have no place for man as man, or for love, or for freedom, or for significance. This brings a crucial problem. Beginning only from man himself, people affirm that man is only a machine. But those who hold this position cannot live like machines! If they could, there would have been no tensions in their intellectual position or in their lives. But even people who believe they are machines cannot live like machines, and thus they must “leap upstairs” against their reason and try to find something which gives meaning to life, even though to do so they have to deny their reason. 

Francis Schaeffer in another place worded it like this:

The universe was created by an infinite personal God and He brought it into existence by spoken word and made man in His own image. When man tries to reduce [philosophically in a materialistic point of view] himself to less than this [less than being made in the image of God] he will always fail and he will always be willing to make these impossible leaps into the area of nonreason even though they don’t give an answer simply because that isn’t what he is. He himself testifies that this infinite personal God, the God of the Old and New Testament is there. 

We all know deep down that God exists and even atheists have to grapple with that knowledge.

Solomon wisely noted in Ecclesiastes 3:11 “God has planted eternity in the heart of men…” (Living Bible). No wonder Bertrand Russell wrote in his autobiography, “It is odd, isn’t it? I feel passionately for this world and many things and people in it, and yet…what is it all? There must be something more important, one feels, though I don’t believe there is. I am haunted. Some ghosts, for some extra mundane regions, seem always trying to tell me something that I am to repeat to the world, but I cannot understand that message.”

Take a look at this 7th episode from Schaeffer’s series “HOW SHOULD WE THEN LIVE? The Age of Nonreason”:

How Should We Then Live – Episode Seven – 07 – Portuguese Subtitles

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Instead of making a leap into the area of nonreason the better choice would be to investigate the claims that the Bible is a historically accurate book and that God created the universe and reached out to humankind with the Bible.

Schaeffer then points to the historical accuracy of the Bible in Chapter 5 of the book WHATEVER HAPPENED TO THE HUMAN RACE?

The Bible and Archaeology – Is the Bible from God? (Kyle Butt 42 min)

You want some evidence that indicates that the Bible is true? Here is a good place to start and that is taking a closer look at the archaeology of the Old Testament times. Is the Bible historically accurate? Here are some of the posts I have done in the past on the subject: 1. The Babylonian Chronicleof Nebuchadnezzars Siege of Jerusalem2. Hezekiah’s Siloam Tunnel Inscription. 3. Taylor Prism (Sennacherib Hexagonal Prism)4. Biblical Cities Attested Archaeologically. 5. The Discovery of the Hittites6.Shishak Smiting His Captives7. Moabite Stone8Black Obelisk of Shalmaneser III9A Verification of places in Gospel of John and Book of Acts., 9B Discovery of Ebla Tablets10. Cyrus Cylinder11. Puru “The lot of Yahali” 9th Century B.C.E.12. The Uzziah Tablet Inscription13. The Pilate Inscription14. Caiaphas Ossuary14 B Pontius Pilate Part 214c. Three greatest American Archaeologists moved to accept Bible’s accuracy through archaeology.

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Bertrand Russell v. Frederick Copleston debate transcript (Part 4)

THE MORAL ARGUMENT     BERTRAND RUSSELL But aren’t you now saying in effect, I mean by God whatever is good or the sum total of what is good — the system of what is good, and, therefore, when a young man loves anything that is good he is loving God. Is that what you’re […]

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Great debate Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, […]

Bertrand Russell v. Frederick Copleston debate transcript and audio (Part 2)

Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of UK/BBC copyright. Pardon the hissy audio. It was recorded 51 […]

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THE MORAL ARGUMENT     BERTRAND RUSSELL But aren’t you now saying in effect, I mean by God whatever is good or the sum total of what is good — the system of what is good, and, therefore, when a young man loves anything that is good he is loving God. Is that what you’re […]

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Bertrand Russell as a child.

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On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said:

…Please click on this URL http://vimeo.com/26991975

and you will hear what far smarter people than I have to say on this matter. I agree with them.

Harry Kroto

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I have attempted to respond to all of Dr. Kroto’s friends arguments and I have posted my responses one per week for over a year now. Here are some of my earlier posts:

Arif Ahmed, Sir David AttenboroughMark Balaguer, Horace Barlow, Michael BatePatricia ChurchlandAaron CiechanoverNoam Chomsky,Alan DershowitzHubert Dreyfus, Bart Ehrman, Stephan FeuchtwangDavid Friend,  Riccardo GiacconiIvar Giaever , Roy GlauberRebecca GoldsteinDavid J. Gross,  Brian Greene, Susan GreenfieldStephen F Gudeman,  Alan Guth, Jonathan HaidtTheodor W. Hänsch, Brian Harrison,  Hermann HauserRoald Hoffmann,  Bruce HoodHerbert Huppert,  Gareth Stedman Jones, Steve JonesShelly KaganMichio Kaku,  Stuart Kauffman,  Lawrence KraussHarry Kroto, George LakoffElizabeth Loftus,  Alan MacfarlanePeter MillicanMarvin MinskyLeonard Mlodinow,  Yujin NagasawaAlva NoeDouglas Osheroff,  Jonathan Parry,  Saul PerlmutterHerman Philipse,  Carolyn PorcoRobert M. PriceLisa RandallLord Martin Rees,  Oliver Sacks, John SearleMarcus du SautoySimon SchafferJ. L. Schellenberg,   Lee Silver Peter Singer,  Walter Sinnott-ArmstrongRonald de Sousa, Victor StengerBarry Supple,   Leonard Susskind, Raymond TallisNeil deGrasse Tyson,  .Alexander Vilenkin, Sir John WalkerFrank WilczekSteven Weinberg, and  Lewis Wolpert,

In  the first video below in the 14th clip in this series are his words and I will be responding to them in the next few weeks since Sir Bertrand Russell is probably the most quoted skeptic of our time, unless it was someone like Carl Sagan or Antony Flew.  

50 Renowned Academics Speaking About God (Part 1)

Another 50 Renowned Academics Speaking About God (Part 2)

A Further 50 Renowned Academics Speaking About God (Part 3)

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Quote from Bertrand Russell:

Q: Why are you not a Christian?

Russell: Because I see no evidence whatever for any of the Christian dogmas. I’ve examined all the stock arguments in favor of the existence of God, and none of them seem to me to be logically valid.

Q: Do you think there’s a practical reason for having a religious belief, for many people?

Russell: Well, there can’t be a practical reason for believing what isn’t true. That’s quite… at least, I rule it out as impossible. Either the thing is true, or it isn’t. If it is true, you should believe it, and if it isn’t, you shouldn’t. And if you can’t find out whether it’s true or whether it isn’t, you should suspend judgment. But you can’t… it seems to me a fundamental dishonesty and a fundamental treachery to intellectual integrity to hold a belief because you think it’s useful, and not because you think it’s true.

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Francis Schaeffer noted concerning the IMPLICIT FAITH of Bertrand Russell:

I was lecturing at the University of St. Andrews one night and someone put forth the question, “If Christianity is so clear and reasonable then why doesn’t Bertrand Russell then become a Christian? Is it because he hasn’t discovered theology?”

It wasn’t a matter of studying theology that was involved but rather that he had too much faith. I was surrounded by humanists and you could hear the gasps. Bertrand Russell and faith; Isn’t this the man of reason? I pointed out that this is a man of high orthodoxy who will hold his IMPLICIT FAITH on the basis of his presuppositions no matter how many times he has to zig and zag because it doesn’t conform to the facts.

You must understand what the term IMPLICIT FAITH  means. In the old Roman Catholic Church when someone who became a Roman Catholic they had to promise implicit faith. That meant that you not only had to believe everything that Roman Catholic Church taught then but also everything it would teach in the future. It seems to me this is the kind of faith that these people have in the uniformity of natural causes in a closed system and they have accepted it no matter what it leads them into. 

I think that these men are men of a high level of IMPLICIT FAITH in their own set of presuppositions. Paul said (in Romans Chapter One) they won’t carry it to it’s logical conclusion even though they hold a great deal of the truth and they have revolted and they have set up a series of universals in themselves which they won’t transgress no matter if they conform to the facts or not.

Here below is the Romans passage that Schaeffer is referring to and verse 19 refers to what Schaeffer calls “the mannishness of man” and verse 20 refers to Schaeffer’s other point which is “the universe and it’s form.”

Romans 1:18-20 Amplified Bible :

18 For God’s [holy] wrath and indignation are revealed from heaven against all ungodliness and unrighteousness of men, who in their wickedness repress and hinder the truth and make it inoperative. 19 For that which is known about God is evident to them and made plain in their inner consciousness, because God [Himself] has shown it to them. 20 For ever since the creation of the world His invisible nature and attributes, that is, His eternal power and divinity, have been made intelligible and clearly discernible in and through the things that have been made (His handiworks). So [men] are without excuse [altogether without any defense or justification].

We can actually see the two points makes playing themselves out in Bertrand Russell’s own life.

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[From a letter dated August 11, 1918 to Miss Rinder when Russell was 46]

It is quite true what you say, that you have never expressed yourself—but who has, that has anything to express? The things one says are all unsuccessful attempts to say something else—something that perhaps by its very nature cannot be said. I know that I have struggled all my life to say something that I never shall learn how to say. And it is the same with you. It is so with all who spend their lives in the quest of something elusive, and yet omnipresent, and at once subtle and infinite. One seeks it in music, and the sea, and sunsets; at times I have seemed very near it in crowds when I have been feeling strongly what they were feeling; one seeks it in love above all. But if one lets oneself imagine one has found it, some cruel irony is sure to come and show one that it is not really found.
The outcome is that one is a ghost, floating through the world without any real contact. Even when one feels nearest to other people, something in one seems obstinately to belong to God and to refuse to enter into any earthly communion—at least that is how I should express it if I thought there was a God. It is odd isn’t it? I care passionately for this world, and many things and people in it, and yet…what is it all? There must be something more important, one feels, though I don’t believe there is. I am haunted—some ghost, from some extra-mundane region, seems always trying to tell me something that I am to repeat to the world, but I cannot understand the message. But it is from listening to the ghost that one comes to feel oneself a ghost. I feel I shall find the truth on my deathbed and be surrounded by people too stupid to understand—fussing about medicines instead of searching for wisdom. Love and imagination mingled; that seems the main thing so far.

During Bertrand Russell’s lifetime (1872-1970) there lived another scholar who also doubted that the Bible was true and his name was Sir William Mitchell Ramsay (1851-1939. Ramsay taught from 1885 to until his retirement in 1911 but he continued writing books.

Wikipedia notes:

In 1880 Ramsay received an Oxford studentship for travel and research in Greece. At Smyrna, he met Sir C. W. Wilson, then British consul-general in Anatolia, who advised him on inland areas suitable for exploration. Ramsay and Wilson made two long journeys during 1881-1882.

He traveled widely in Asia Minor and rapidly became the recognized authority on all matters relating to the districts associated with St Paul’s missionary journeys and on Christianity in the early Roman Empire. Greece and Turkey remained the focus of Ramsay’s research for the remainder of his academic career. In 1883, he discovered the world’s oldest complete piece of music, the Seikilos epitaph. He was known for his expertise in the historic geographyand topography of Asia Minor and of its political, social, cultural, and religious history. He was Fellow of Exeter College, Oxford, in 1882.

From 1885 to 1886 Ramsay held the newly created Lincoln and Merton professorship of classical archaeology and art at Oxford and became a fellow of Lincoln College (honorary fellow 1898). In 1886 Ramsay was appointed Regius Professor of Humanity at the University of Aberdeen. He remained affiliated with Aberdeen until his retirement in 1911. 

What information did William Ramsay find out about the accuracy of the Bible? 

Francis Schaeffer discusses Ramsay’s life below:

TRUTH AND HISTORY (chapter 5 of WHATEVER HAPPENED TO THE HUMAN RACE?, under footnotes #97 and #98)

A common assumption among liberal scholars is that because the Gospels are theologically motivated writings–which they are–they cannot also be historically accurate. In other words, because Luke, say (when he wrote the Book of Luke and the Book of Acts), was convinced of the deity of Christ, this influenced his work to the point where it ceased to be reliable as a historical account. The assumption that a writing cannot be both historical and theological is false.

The experience of the famous classical archaeologist Sir William Ramsay illustrates this well. When he began his pioneer work of exploration in Asia Minor, he accepted the view then current among the Tubingen scholars of his day that the Book of Acts was written long after the events in Paul’s life and was therefore historically inaccurate. However, his travels and discoveries increasingly forced upon his mind a totally different picture, and he became convinced that Acts was minutely accurate in many details which could be checked.

What is even more interesting is the way “liberal” modern scholars today deal with Ramsay’s discoveries and others like them. In the NEW TESTAMENT : THE HISTORY OF THE INVESTIGATION OF ITS PROBLEMS, the German scholar Werner G. Kummel made no reference at all to Ramsay. This provoked a protest from British and American scholars, whereupon in a subsequent edition Kummel responded. His response was revealing. He made it clear that it was his deliberate intention to leave Ramsay out of his work, since “Ramsay’s apologetic analysis of archaeology [in other words, relating it to the New Testament in a positive way] signified no methodologically essential advance for New Testament research.” This is a quite amazing assertion. Statements like these reveal the philosophic assumptions involved in much liberal scholarship.

A modern classical scholar, A.N.Sherwin-White, says about the Book of Acts: “For Acts the confirmation of historicity is overwhelming…Any attempt to reject its basic historicity, even in matters of detail, must not appear absurd. Roman historians have long taken this for granted.”

When we consider the pages of the New Testament, therefore, we must remember what it is we are looking at. The New Testament writers themselves make abundantly clear that they are giving an account of objectively true events.

(Under footnote #98)

Acts is a fairly full account of Paul’s journeys, starting in Pisidian Antioch and ending in Rome itself. The record is quite evidently that of an eyewitness of the events, in part at least. Throughout, however, it is the report of a meticulous historian. The narrative in the Book of Acts takes us back behind the missionary journeys to Paul’s famous conversion on the Damascus Road, and back further through the Day of Pentecost to the time when Jesus finally left His disciples and ascended to be with the Father.

But we must understand that the story begins earlier still, for Acts is quite explicitly the second part of a continuous narrative by the same author, Luke, which reaches back to the birth of Jesus.

Luke 2:1-7 New American Standard Bible (NASB)

Now in those days a decree went out from Caesar Augustus, that a census be taken of all [a]the inhabited earth. [b]This was the first census taken while[c]Quirinius was governor of Syria. And everyone was on his way to register for the census, each to his own city. Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David which is called Bethlehem, because he was of the house and family of David, in order to register along with Mary, who was engaged to him, and was with child. While they were there, the days were completed for her to give birth. And she gave birth to her firstborn son; and she wrapped Him in cloths, and laid Him in a [d]manger, because there was no room for them in the inn.

In the opening sentences of his Gospel, Luke states his reason for writing:

Luke 1:1-4 New American Standard Bible (NASB)

Inasmuch as many have undertaken to compile an account of the things[a]accomplished among us, just as they were handed down to us by those whofrom the beginning [b]were eyewitnesses and [c]servants of the [d]word, it seemed fitting for me as well, having [e]investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellentTheophilus; so that you may know the exact truth about the things you have been [f]taught.

In Luke and Acts, therefore, we have something which purports to be an adequate history, something which Theophilus (or anyone) can rely on as its pages are read. This is not the language of “myths and fables,” and archaeological discoveries serve only to confirm this.

For example, it is now known that Luke’s references to the titles of officials encountered along the way are uniformly accurate. This was no mean achievement in those days, for they varied from place to place and from time to time in the same place. They were proconsuls in Corinth and Cyprus, asiarchs at Ephesus, politarches at Thessalonica, and protos or “first man” in Malta. Back in Palestine, Luke was careful to give Herod Antipas the correct title of tetrarch of Galilee. And so one. The details are precise.

The mention of Pontius Pilate as Roman governor of Judea has been confirmed recently by an inscription discovered at Caesarea, which was the Roman capital of that part of the Roman Empire. Although Pilate’s existence has been well known for the past 2000 years by those who have read the Bible, now his governorship has been clearly attested outside the Bible.

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Image result for sir william ramsay archaeologistLuke’s Accuracy 
Introduction: 
Luke was a physician and historian who authored the Gospel that bears his name and the book of Acts which is the story of the fledgling church. Together these two books make up close to one quarter of the New Testament. The fact that Luke was obviously an intelligent and educated man who wrote very eloquently in near classical Greek takes a back seat to whether or not he was an accurate historian. In other words, was Luke a credible witness to the events he wrote about.The fact that Luke was so meticulous about recording dates, names, titles, locations and other details, makes it relatively easy to check his facts. However, all too many times, scholars and critics pooh-poohed something Luke wrote, only to have him proved right by a subsequent archaeological discovery.Lysanius
For example, Luke was extremely precise about when John the Baptist’s ministry began…Now in the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, ….  (Luke 3:1 NASB)Many critics scoffed at the idea that Lysanius was tetrarch of Abilene, because the only known Lysanius was ruler of Chalcis (a town on the island of Euboea in Greece) about 50-60 years earlier. However, the discovery of an inscriptions from Abila (northwest of Damascus) showed that an official named Lysanias was tetrarch of Abilene between the years AD 14 and 29. Apparently there were two government officials with the same name.Sergius Paulus
Similarly, in Acts 13:7, Luke also said the proconsul was an intelligent man called Sergius Paulus. This was also rejected by critics, until an 1887 discovery of an inscription which said a Sergius Paulus was appointed as proconsul in A.D. 47.

Related posts:

 

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Pausing to take a look at the life of HARRY KROTO Part C (Kroto’s admiration of Bertrand Russell examined)

Today we look at the 3rd letter in the Kroto correspondence and his admiration of Bertrand Russell. (Below The Nobel chemistry laureates Harold Kroto, Robert Curl and Richard Smalley) It is with sadness that I write this post having learned of the death of Sir Harold Kroto on April 30, 2016 at the age of […]

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 52 The views of Hegel and Bertrand Russell influenced Gareth Stedman Jones of Cambridge!!

On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said: …Please click on this URL http://vimeo.com/26991975 and you will hear what far smarter people than I have to say on this matter. I agree with them. Harry Kroto _________________ Below you have picture of Dr. Harry Kroto:   Gareth Stedman […]

WOODY WEDNESDAY John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were atheists who don’t deny the ramifications of atheism!!!

Top 10 Woody Allen Movies __________ John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were  atheists who don’t deny the ramifications of atheism!!! Monday, August 06, 2012 (More On) Woody Allen’s Atheism As I wrote in a previous post, I like Woody Allen. I have long admired his […]

John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were two atheists who don’t deny the ramifications of atheism!!!

______ Top 10 Woody Allen Movies PBS American Masters – Woody Allen A Documentary 01 PBS American Masters – Woody Allen A Documentary 02 __________ John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were two atheists who don’t deny the ramifications of atheism!!! Monday, August 06, 2012 […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 4)

THE MORAL ARGUMENT     BERTRAND RUSSELL But aren’t you now saying in effect, I mean by God whatever is good or the sum total of what is good — the system of what is good, and, therefore, when a young man loves anything that is good he is loving God. Is that what you’re […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 3)

Great debate Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, […]

Bertrand Russell v. Frederick Copleston debate transcript and audio (Part 2)

Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of UK/BBC copyright. Pardon the hissy audio. It was recorded 51 […]

Bertrand Russell v. Frederick Copleston debate transcript and audio (Part 1)

Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 4)

THE MORAL ARGUMENT     BERTRAND RUSSELL But aren’t you now saying in effect, I mean by God whatever is good or the sum total of what is good — the system of what is good, and, therefore, when a young man loves anything that is good he is loving God. Is that what you’re […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 3)

Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of […]

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 151b Sir Bertrand Russell “I do not believe in God and in immortality!” But Ecclesiastes 3:11 notes “God has planted eternity in the heart of men…” No wonder Bertrand Russell wrote in his autobiography, “It is odd, isn’t it? I feel passionately for this world and many things and people in it, and yet…what is it all? There must be something more important, one feels, though I don’t believe there is. I am haunted. Some ghosts, for some extra mundane regions, seem always trying to tell me something that I am to repeat to the world, but I cannot understand that message.”

This issue of Ecclesiastes 3:11 playing out in people’s hearts is examined more in the earlier blog post dealing with my challenge to CSICOP entitled “RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Pausing to take a look at the life of HARRY KROTO Part B (Kroto was a member of CSICOP).”

Image result for bertrand russell
1589 × 1960Images may be subject to copyrightLearn More
Image result for bertrand russell
200 × 255Images may be subject to copyrightLearn More

On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said:

…Please click on this URL http://vimeo.com/26991975

and you will hear what far smarter people than I have to say on this matter. I agree with them.

Harry Kroto

__

Harry Kroto

Image result for harry kroto
538 × 379Images may be subject to copyrightLearn More

I have attempted to respond to all of Dr. Kroto’s friends arguments and I have posted my responses one per week for over a year now. Here are some of my earlier posts:

Arif Ahmed, Sir David AttenboroughMark Balaguer, Horace Barlow, Michael BatePatricia ChurchlandAaron CiechanoverNoam Chomsky,Alan DershowitzHubert Dreyfus, Bart Ehrman, Stephan FeuchtwangDavid Friend,  Riccardo GiacconiIvar Giaever , Roy GlauberRebecca GoldsteinDavid J. Gross,  Brian Greene, Susan GreenfieldStephen F Gudeman,  Alan Guth, Jonathan HaidtTheodor W. Hänsch, Brian Harrison,  Hermann HauserRoald Hoffmann,  Bruce HoodHerbert Huppert,  Gareth Stedman Jones, Steve JonesShelly KaganMichio Kaku,  Stuart Kauffman,  Lawrence KraussHarry Kroto, George LakoffElizabeth Loftus,  Alan MacfarlanePeter MillicanMarvin MinskyLeonard Mlodinow,  Yujin NagasawaAlva NoeDouglas Osheroff,  Jonathan Parry,  Saul PerlmutterHerman Philipse,  Carolyn PorcoRobert M. PriceLisa RandallLord Martin Rees,  Oliver Sacks, John SearleMarcus du SautoySimon SchafferJ. L. Schellenberg,   Lee Silver Peter Singer,  Walter Sinnott-ArmstrongRonald de Sousa, Victor StengerBarry Supple,   Leonard Susskind, Raymond TallisNeil deGrasse Tyson,  .Alexander Vilenkin, Sir John WalkerFrank WilczekSteven Weinberg, and  Lewis Wolpert,

_

In  the first video below in the 14th clip in this series are his words and I will be responding to them in the next few weeks since Sir Bertrand Russell is probably the most quoted skeptic of our time, unless it was someone like Carl Sagan or Antony Flew.  

50 Renowned Academics Speaking About God (Part 1)

Another 50 Renowned Academics Speaking About God (Part 2)

A Further 50 Renowned Academics Speaking About God (Part 3)

__

Quote from Bertrand Russell:

Q: Why are you not a Christian?

Russell: Because I see no evidence whatever for any of the Christian dogmas. I’ve examined all the stock arguments in favor of the existence of God, and none of them seem to me to be logically valid.

Q: Do you think there’s a practical reason for having a religious belief, for many people?

Russell: Well, there can’t be a practical reason for believing what isn’t true. That’s quite… at least, I rule it out as impossible. Either the thing is true, or it isn’t. If it is true, you should believe it, and if it isn’t, you shouldn’t. And if you can’t find out whether it’s true or whether it isn’t, you should suspend judgment. But you can’t… it seems to me a fundamental dishonesty and a fundamental treachery to intellectual integrity to hold a belief because you think it’s useful, and not because you think it’s true._

Bertrand Russell and Christianity, Part 1Bertrand Russell and Christianity, Part 1

Bertrand Russell (1872-1970) was one of the most influential opponents of Christianity of this century. When he won the Nobel Prize in Literature (1950), he was characterized as one “who constantly figured as a defender of humanity and freedom of thought.” Actually, he was a militant defender of skepticism and a dedicated enemy of Christianity. Nevertheless, the Swedish Academy described him as “one of our times’ most brilliant spokesmen of rationality and humanity.”

On March 6, 1927, in London, Professor Russell delivered a lecture titled, “Why I Am Not a Christian,” which set forth the philosopher’s objections to the Christian faith. That speech was transcribed and has since been widely circulated throughout the world. What were the arguments he employed in defense of his criticisms? If the “most brilliant spokesman” of agnosticism in the modern world can be adequately answered, surely little attention will have to be given to those of lesser stature.

Russell’s objections to Christianity fell into two categories. First, if one claims to be a Christian he must believe in God and immortality. But, he said, “I do not believe in God and in immortality.”

Second, he declared that if one professes Christianity, he must believe that Christ was divine, or at least the best and wisest of men. But Russell said:

I do not think that Christ was the best and wisest of men, although I grant him a very high degree of moral goodness (1957, 4-5).

We will not pause to ponder how Jesus could claim to be deity, not be, yet still be described as possessed of “moral goodness,” or how the British sage even arrived at a determination of what “goodness” is. We will just reflect upon his major objections.

The Existence of God

Russell gives several reasons why he rejected the concept of God. Actually, he responded to theistic arguments that have been advanced across the centuries.

Struggling with a First-Cause

Professor Russell repudiated the cause-and-effect argument because, he said, “if everything must have a cause, then God must have a cause” (Ibid., 6). He misstated the argument. We contend that every effect must have a cause. God is not an effect. Thus it is not necessary to postulate a cause for him.

Logic forces us to conclude that ultimately there was a Cause that was uncaused, or eternal. If something exists now, then something must have existed always, for something cannot come from nothing. Something does now exist; thus, something has existed always. That something is not matter, for matter is not eternal (as any physicist knows). Consequently, that eternal, uncaused Something must be non-material, and so, is the Cause of all material effects. The Bible identifies that eternal Cause/Mind as God (Psalm 90:2).

But Mr. Russell contended that there “is no reason why the world could not have come into being without a cause; nor, on the other hand, is there any reason why it should not have always existed” (Ibid., 7). Neither of these positions is reasonable. The world could not have created itself because matter does not have that ability. If matter can create itself, there ought to be evidence that such is occurring. But the First Law of Thermodynamics indicates that matter is not being created; we must therefore conclude that matter cannot be self-caused.

Moreover, it is now almost universally acknowledged—as a consequence of the Second Law of Thermodynamics—that the universe has not always existed. As Dr. Robert Jastrow, an agnostic, concedes: “[M]odern science denies an eternal existence to the Universe” (1977, 15).

Struggling with Design

Russell criticized the argument from design, though he had a very defective understanding of it. He described it like this. The world appears to have been “made just so that we can manage to live in it,” and if it was “ever so little different, we could not manage to live in it. That is the argument from design” (Ibid., 9). He ridiculed believers whom he claimed argue the case for design by suggesting that the rabbit was given a white tail so that the hunter can see better to shoot him. This is a gross misrepresentation of the design argument. It is much easier to set up a straw man and knock it down, than to deal responsibly with an argument.

The design argument simply says: where there is design, there must be a designer.This principle is not even denied by modern agnostics. Paul Ricci calls it “an analytically true statement” (1986, 190). If it can be shown that the universe is characterized by design, then it must have had a designer. An increasing number of scientists are intrigued by what has come to be known as the Anthropic Principle, i.e., the concept that the universe is characterized by numerous incredible “coincidences” which accommodate human existence (cf. Glynn 1996, 28ff). It appears that Someone planned the Cosmos for human habitation. Elsewhere we have demonstrated that even unbelievers have acknowledged design, as such is exhibited in the human body (see Jackson 1993).

Russell alleged, however, that the “defects,” that are apparent on our planet, argue against the notion of design. There were several flaws in his reasoning. First, one does not have to demonstrate design in everything to show that there is design in some things. Only an adequate case is necessary. Second, it is quite possible that genuine design is present in an object even though unrecognized. For years scientists saw no purpose in the human appendix; now its function is very well documented. Third, degeneration (cf. Romans 8:20ff) accounts for the lack of apparent design in some things. But even a watch that no longer functions still reveals the rudiments of design (see Some Atheistic Arguments Answered).

Struggling with Morality

The moral-law argument suggests that there is, in all men, a recognition of the existence of moral obligation, i.e., a sense of oughtness—an acknowledgment that there is a difference between right and wrong. This we call conscience. Conscience does not define morality (objective revelation—the Bible—is required for that), but it does testify that moral sensitivity exists in men (animals do not have it). This moral law implies a moral law-giver, which Scripture reveals as God.

Russell avoided confronting this argument head-on. He merely said that if the difference between right and wrong is due to God’s fiat, “then for God himself there is no difference between right and wrong” (Ibid., 12). Frankly, that statement is meaningless. It does not state a sensible proposition—a logical truth. God’s directives regarding right and wrong are based upon his own eternal (Psalm 90:2), unchanging (Malachi 3:6), and holy (Isaiah 6:3) nature (cf. 1 Peter 1:15).

But note this. Russell declared: “I am not for the moment concerned with whether there is a difference between right and wrong, or whether there is not” (Ibid., 12).

How very convenient. The reason the philosopher was not interested in discussing the difference between right and wrong is obvious. Once you assert there is a difference, you are obligated to defend some standard by which your judgment is made. Russell had none, and so he decided to skirt the issue. He was not courageous enough to say, as did his atheistic colleague Jean Paul Sartre, that since there is no God, anything you want to do is permitted (Marsak 1961, 485).

When it came to dealing with his own children, however, Mr. Russell was quite concerned with the difference between right and wrong. His daughter, Katharine Tait, wrote that he taught his family that they ought to live unselfishly so as to make others happy, etc. Yet, all the while, he theoretically argued that there was “no rational ground for this view.” She said his arguments convinced neither her nor himself! (1975, 182,185).

Struggling with Injustice

Thoughtful people have frequently reflected upon the fact that there appears to be considerable injustice in the world. Good people suffer, and, as Job once expressed it, “the tents of robbers prosper” (12:6). This circumstance seems to make no sense. Even Russell called it “annoying” (Ibid., 13)—though why it should be, from the vantage point of his philosophy, it is difficult to say.

Reason would suggest, however, that if there is such a thing as justice, there must be a reckoning—a judgment where wrongs are made right—beyond this life. Mr. Russell rejected this longing of the human spirit. To him it was no different than opening a crate of oranges and finding rotten ones on top. Would one logically expect to find, he wondered, good oranges down below, just to establish a principle of justice? No, not at all. But what does that have to do with us? Human beings are not oranges! No spoiled orange ever felt enraged at some perceived sense of orange-injustice. We do not suppose that oranges even contemplate the problem.

Russell concluded, in fact, that injustice in the world constitutes a moral argument against the existence of deity? How so? If there is no moral standard, why even suggest that there is such a thing as injustice. The professor’s arguments against belief in God were invalid.

Part 2 of this series will address Russell’s criticisms of Christ.

REFERENCES
  • Glynn, Patrick. 1996. Beyond The Death of God. National Review, May 6.
  • Jackson, Wayne. 1993. The Human Body—Accident or Design?. Stockton, CA: Courier Publications.
  • Jastrow, Robert. 1977. Until The Sun Dies. New York, NY: Warner Books, Inc.
  • Marsak, Leonard, ed. 1961. French Philosophers from Decartes to Sartre. New York, NY: Meridian Books.
  • Ricci, Paul. 1986. Fundamentals of Critical Thinking. Lexington, MA: Ginn Press.
  • Russell, Bertrand. 1957. Why I Am Not a Christian and other essays on religion and related subjects. New York, NY: Simon & Schuster.
  • Tait, Katharine. 1975. My Father Bertrand Russell. New York, NY: Harcourt, Brace, Jovanovich.
SCRIPTURE REFERENCES
Psalm 90:2; Romans 8:20; Malachi 3:6; Isaiah 6:3; 1 Peter 1:15
CITE THIS ARTICLE
Jackson, Wayne. “Bertrand Russell and Christianity, Part 1.” ChristianCourier.com. Access date: July 7, 2018. https://www.christiancourier.com/articles/10-bertrand-russell-and-christianity-part-1

Image result for bertrand russell

Bertrand Russell pictured above and Francis Schaeffer below:

Image result for francis schaeffer

Francis Schaeffer noted in his book HOW SHOULD WE THEN LIVE? (p. 182 in Vol 5 of Complete Works) in the chapter The Breakdown in Philosophy and Science:

In his lecture at Acapulco, George Wald finished with only one final value. It was the same one with which English philosopher Bertrand Russell (1872-1970) was left. For Wald and Russell and for many other modern thinkers, the final value is the biological continuity of the human race. If this is the only final value, one is left wondering why this then has importance. 

Now having traveled from the pride of man in the High Renaissance and the Enlightenment down to the present despair, we can understand where modern people are. They have no place for a personal God. But equally they have no place for man as man, or for love, or for freedom, or for significance. This brings a crucial problem. Beginning only from man himself, people affirm that man is only a machine. But those who hold this position cannot live like machines! If they could, there would have been no tensions in their intellectual position or in their lives. But even people who believe they are machines cannot live like machines, and thus they must “leap upstairs” against their reason and try to find something which gives meaning to life, even though to do so they have to deny their reason. 

Francis Schaeffer in another place worded it like this:

The universe was created by an infinite personal God and He brought it into existence by spoken word and made man in His own image. When man tries to reduce [philosophically in a materialistic point of view] himself to less than this [less than being made in the image of God] he will always fail and he will always be willing to make these impossible leaps into the area of nonreason even though they don’t give an answer simply because that isn’t what he is. He himself testifies that this infinite personal God, the God of the Old and New Testament is there. 

We all know deep down that God exists and even atheists have to grapple with that knowledge.

Solomon wisely noted in Ecclesiastes 3:11 “God has planted eternity in the heart of men…” (Living Bible). No wonder Bertrand Russell wrote in his autobiography, “It is odd, isn’t it? I feel passionately for this world and many things and people in it, and yet…what is it all? There must be something more important, one feels, though I don’t believe there is. I am haunted. Some ghosts, for some extra mundane regions, seem always trying to tell me something that I am to repeat to the world, but I cannot understand that message.”

Take a look at this 7th episode from Schaeffer’s series “HOW SHOULD WE THEN LIVE? The Age of Nonreason”:

How Should We Then Live – Episode Seven – 07 – Portuguese Subtitles

_

Instead of making a leap into the area of nonreason the better choice would be to investigate the claims that the Bible is a historically accurate book and that God created the universe and reached out to humankind with the Bible.

Schaeffer then points to the historical accuracy of the Bible in Chapter 5 of the book WHATEVER HAPPENED TO THE HUMAN RACE?

The Bible and Archaeology – Is the Bible from God? (Kyle Butt 42 min)

You want some evidence that indicates that the Bible is true? Here is a good place to start and that is taking a closer look at the archaeology of the Old Testament times. Is the Bible historically accurate? Here are some of the posts I have done in the past on the subject: 1. The Babylonian Chronicleof Nebuchadnezzars Siege of Jerusalem2. Hezekiah’s Siloam Tunnel Inscription. 3. Taylor Prism (Sennacherib Hexagonal Prism)4. Biblical Cities Attested Archaeologically. 5. The Discovery of the Hittites6.Shishak Smiting His Captives7. Moabite Stone8Black Obelisk of Shalmaneser III9A Verification of places in Gospel of John and Book of Acts., 9B Discovery of Ebla Tablets10. Cyrus Cylinder11. Puru “The lot of Yahali” 9th Century B.C.E.12. The Uzziah Tablet Inscription13. The Pilate Inscription14. Caiaphas Ossuary14 B Pontius Pilate Part 214c. Three greatest American Archaeologists moved to accept Bible’s accuracy through archaeology.

____

Related posts:

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Pausing to take a look at the life of HARRY KROTO Part C (Kroto’s admiration of Bertrand Russell examined)

Today we look at the 3rd letter in the Kroto correspondence and his admiration of Bertrand Russell. (Below The Nobel chemistry laureates Harold Kroto, Robert Curl and Richard Smalley) It is with sadness that I write this post having learned of the death of Sir Harold Kroto on April 30, 2016 at the age of […]

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 52 The views of Hegel and Bertrand Russell influenced Gareth Stedman Jones of Cambridge!!

On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said: …Please click on this URL http://vimeo.com/26991975 and you will hear what far smarter people than I have to say on this matter. I agree with them. Harry Kroto _________________ Below you have picture of Dr. Harry Kroto:   Gareth Stedman […]

WOODY WEDNESDAY John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were atheists who don’t deny the ramifications of atheism!!!

Top 10 Woody Allen Movies __________ John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were  atheists who don’t deny the ramifications of atheism!!! Monday, August 06, 2012 (More On) Woody Allen’s Atheism As I wrote in a previous post, I like Woody Allen. I have long admired his […]

John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were two atheists who don’t deny the ramifications of atheism!!!

______ Top 10 Woody Allen Movies PBS American Masters – Woody Allen A Documentary 01 PBS American Masters – Woody Allen A Documentary 02 __________ John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were two atheists who don’t deny the ramifications of atheism!!! Monday, August 06, 2012 […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 4)

THE MORAL ARGUMENT     BERTRAND RUSSELL But aren’t you now saying in effect, I mean by God whatever is good or the sum total of what is good — the system of what is good, and, therefore, when a young man loves anything that is good he is loving God. Is that what you’re […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 3)

Great debate Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, […]

Bertrand Russell v. Frederick Copleston debate transcript and audio (Part 2)

Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of UK/BBC copyright. Pardon the hissy audio. It was recorded 51 […]

Bertrand Russell v. Frederick Copleston debate transcript and audio (Part 1)

Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 4)

THE MORAL ARGUMENT     BERTRAND RUSSELL But aren’t you now saying in effect, I mean by God whatever is good or the sum total of what is good — the system of what is good, and, therefore, when a young man loves anything that is good he is loving God. Is that what you’re […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 3)

Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of […]

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 151a Sir Bertrand Russell “No one can sit at the bedside of a dying child and still believe in God.” 

Image result for bertrand russell
200 × 255Images may be subject to copyrightLearn More

On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said:

…Please click on this URL http://vimeo.com/26991975

and you will hear what far smarter people than I have to say on this matter. I agree with them.

Harry Kroto

__

Harry Kroto

Image result for harry kroto
538 × 379Images may be subject to copyrightLearn More

I have attempted to respond to all of Dr. Kroto’s friends arguments and I have posted my responses one per week for over a year now. Here are some of my earlier posts:

Arif Ahmed, Sir David AttenboroughMark Balaguer, Horace Barlow, Michael BatePatricia ChurchlandAaron CiechanoverNoam Chomsky,Alan DershowitzHubert Dreyfus, Bart Ehrman, Stephan FeuchtwangDavid Friend,  Riccardo GiacconiIvar Giaever , Roy GlauberRebecca GoldsteinDavid J. Gross,  Brian Greene, Susan GreenfieldStephen F Gudeman,  Alan Guth, Jonathan HaidtTheodor W. Hänsch, Brian Harrison,  Hermann HauserRoald Hoffmann,  Bruce HoodHerbert Huppert,  Gareth Stedman Jones, Steve JonesShelly KaganMichio Kaku,  Stuart Kauffman,  Lawrence KraussHarry Kroto, George LakoffElizabeth Loftus,  Alan MacfarlanePeter MillicanMarvin MinskyLeonard Mlodinow,  Yujin NagasawaAlva NoeDouglas Osheroff,  Jonathan Parry,  Saul PerlmutterHerman Philipse,  Carolyn PorcoRobert M. PriceLisa RandallLord Martin Rees,  Oliver Sacks, John SearleMarcus du SautoySimon SchafferJ. L. Schellenberg,   Lee Silver Peter Singer,  Walter Sinnott-ArmstrongRonald de Sousa, Victor StengerBarry Supple,   Leonard Susskind, Raymond TallisNeil deGrasse Tyson,  .Alexander Vilenkin, Sir John WalkerFrank WilczekSteven Weinberg, and  Lewis Wolpert,

_

In  the first video below in the 14th clip in this series are his words and I will be responding to them in the next few weeks since Sir Bertrand Russell is probably the most quoted skeptic of our time, unless it was someone like Carl Sagan or Antony Flew.  

50 Renowned Academics Speaking About God (Part 1)

Another 50 Renowned Academics Speaking About God (Part 2)

A Further 50 Renowned Academics Speaking About God (Part 3)

__

Quote from Bertrand Russell:

Q: Why are you not a Christian?

Russell: Because I see no evidence whatever for any of the Christian dogmas. I’ve examined all the stock arguments in favor of the existence of God, and none of them seem to me to be logically valid.

Q: Do you think there’s a practical reason for having a religious belief, for many people?

Russell: Well, there can’t be a practical reason for believing what isn’t true. That’s quite… at least, I rule it out as impossible. Either the thing is true, or it isn’t. If it is true, you should believe it, and if it isn’t, you shouldn’t. And if you can’t find out whether it’s true or whether it isn’t, you should suspend judgment. But you can’t… it seems to me a fundamental dishonesty and a fundamental treachery to intellectual integrity to hold a belief because you think it’s useful, and not because you think it’s true._

Bertrand Russell – Faith Bully

Faith Bully

Every generation has its favorite faith bullies and mine was Bertrand Russell. Russell was a British philosopher and logician. He was also one of the leading social critics of his time. He was born in 1872 and died in 1970 – my last full year as an atheist.

I read many of Russell’s books, articles and essays in the 1960s and early 70s. Some of my favorites were “Why I Am Not A Christian,” “Free Thought and Official Propaganda,” “A Free Man’s Worship,” and “Am I An Atheist Or An Agnostic?” I say “were” because I stopped agreeing with Russell 40 years ago. Mr. Russell was wrong and my goal as a free-thinking person is to be right.

Bertrand Russell used to say, “No one can sit at the bedside of a dying child and still believe in God.” I understand the argument because I used it, but how does sitting at the bedside of a dying child prove there is no God? It doesn’t. What the question does is cause some people of faith to question God. Why would my God let an innocent child suffer and die? For people who do not believe, the question confirms what they think about faith in God. They view faith as silly, childish, infantile.

Faith bullies say things like that to attack the minds and hearts of people. Most people love children and the thought of a child dying is difficult to accept. We look at children with hope for their future. When a child dies, their future is cut short. So, if there is a God, why would He let a child die?

Why indeed! It was never God’s intention that children should die. It was never God’s intention that anyone would die. He Created the human race to live forever. So, who is to blame for the sad affairs of humanity that could see the death of a child? Let’s place the blame squarely on the shoulders of the living beings who caused this terrible thing – Satan, Adam and Eve. Satan deceived the first woman and her husband stood by and watched it happen. That’s who is to blame for the death of a child.

I realize that Russell would not agree with my defense because I believe in the God of the Bible. He didn’t believe in God. He didn’t believe in the Words of the Bible. Russell was an unbeliever. But that does not change the facts about the existence of God and the reliability of Scripture. If one person sees a burning building and another says there is no building so there could be no fire, it doesn’t change the fact that a building is on fire and people’s lives are in danger. I am not deterred from Truth just because some people don’t believe it. Who is the fool? The person saying the building is on fire or the person standing in front of the burning building saying there is no building and no fire? The fool has said in his heart, there is no God.

Bertrand Russell said and wrote many other things during his lifetime to bully people of faith. He had a profound effect on people of my generation and the generation before, and he continues to impact the thinking of atheists and agnostics today. Because of that, we will revisit Russell’s words again, along with those who are following in his bullying footsteps.

Russell may be dead, but his lies are still being told. And whose lies are they? They come from the first liar – the father of lies – Satan. Remember what we learned about how Satan attacks. Bertrand Russell was just a man. It is the spiritual power behind Russell and those like him that we need to guard against.

In Christ’s Love and Grace,

Mark McGee

Faith Defense

Francis Schaeffer in his fine book about modern man ESCAPE FROM REASON  states,

“the True Christian position is that, in space and time and history, there was an unprogrammed man who made a choice, and actually rebelled against God…without Christianity’s answer that God made a significant man in a significant history with evil being the result of Satan’s and then man’s historic space-time revolt, there is no answer but to accept Baudelaire’s answer [‘If there is a God, He is the devil’] with tears. Once the historic Christian answer is put away, all we can do is to leap upstairs and say that against all reason God is good.”(pg. 81)

(Francis Schaeffer pictured below)

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Bertrand Russell pictured above and Francis Schaeffer below:

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Francis Schaeffer noted in his book HOW SHOULD WE THEN LIVE? (p. 182 in Vol 5 of Complete Works) in the chapter The Breakdown in Philosophy and Science:

In his lecture at Acapulco, George Wald finished with only one final value. It was the same one with which English philosopher Bertrand Russell (1872-1970) was left. For Wald and Russell and for many other modern thinkers, the final value is the biological continuity of the human race. If this is the only final value, one is left wondering why this then has importance. 

Now having traveled from the pride of man in the High Renaissance and the Enlightenment down to the present despair, we can understand where modern people are. They have no place for a personal God. But equally they have no place for man as man, or for love, or for freedom, or for significance. This brings a crucial problem. Beginning only from man himself, people affirm that man is only a machine. But those who hold this position cannot live like machines! If they could, there would have been no tensions in their intellectual position or in their lives. But even people who believe they are machines cannot live like machines, and thus they must “leap upstairs” against their reason and try to find something which gives meaning to life, even though to do so they have to deny their reason. 

Francis Schaeffer in another place worded it like this:

The universe was created by an infinite personal God and He brought it into existence by spoken word and made man in His own image. When man tries to reduce [philosophically in a materialistic point of view] himself to less than this [less than being made in the image of God] he will always fail and he will always be willing to make these impossible leaps into the area of nonreason even though they don’t give an answer simply because that isn’t what he is. He himself testifies that this infinite personal God, the God of the Old and New Testament is there. 

We all know deep down that God exists and even atheists have to grapple with that knowledge.

Solomon wisely noted in Ecclesiastes 3:11 “God has planted eternity in the heart of men…” (Living Bible). No wonder Bertrand Russell wrote in his autobiography, “It is odd, isn’t it? I feel passionately for this world and many things and people in it, and yet…what is it all? There must be something more important, one feels, though I don’t believe there is. I am haunted. Some ghosts, for some extra mundane regions, seem always trying to tell me something that I am to repeat to the world, but I cannot understand that message.”

Take a look at this 7th episode from Schaeffer’s series “HOW SHOULD WE THEN LIVE? The Age of Nonreason”:

How Should We Then Live – Episode Seven – 07 – Portuguese Subtitles

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Instead of making a leap into the area of nonreason the better choice would be to investigate the claims that the Bible is a historically accurate book and that God created the universe and reached out to humankind with the Bible.

Schaeffer then points to the historical accuracy of the Bible in Chapter 5 of the book WHATEVER HAPPENED TO THE HUMAN RACE?

The Bible and Archaeology – Is the Bible from God? (Kyle Butt 42 min)

You want some evidence that indicates that the Bible is true? Here is a good place to start and that is taking a closer look at the archaeology of the Old Testament times. Is the Bible historically accurate? Here are some of the posts I have done in the past on the subject: 1. The Babylonian Chronicleof Nebuchadnezzars Siege of Jerusalem2. Hezekiah’s Siloam Tunnel Inscription. 3. Taylor Prism (Sennacherib Hexagonal Prism)4. Biblical Cities Attested Archaeologically. 5. The Discovery of the Hittites6.Shishak Smiting His Captives7. Moabite Stone8Black Obelisk of Shalmaneser III9A Verification of places in Gospel of John and Book of Acts., 9B Discovery of Ebla Tablets10. Cyrus Cylinder11. Puru “The lot of Yahali” 9th Century B.C.E.12. The Uzziah Tablet Inscription13. The Pilate Inscription14. Caiaphas Ossuary14 B Pontius Pilate Part 214c. Three greatest American Archaeologists moved to accept Bible’s accuracy through archaeology.

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Image result for bertrand russell

Bertrand Russell as a child.

Image result for bertrand russell

On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said:

…Please click on this URL http://vimeo.com/26991975

and you will hear what far smarter people than I have to say on this matter. I agree with them.

Harry Kroto

Image result for harry kroto

I have attempted to respond to all of Dr. Kroto’s friends arguments and I have posted my responses one per week for over a year now. Here are some of my earlier posts:

Arif Ahmed, Sir David AttenboroughMark Balaguer, Horace Barlow, Michael BatePatricia ChurchlandAaron CiechanoverNoam Chomsky,Alan DershowitzHubert Dreyfus, Bart Ehrman, Stephan FeuchtwangDavid Friend,  Riccardo GiacconiIvar Giaever , Roy GlauberRebecca GoldsteinDavid J. Gross,  Brian Greene, Susan GreenfieldStephen F Gudeman,  Alan Guth, Jonathan HaidtTheodor W. Hänsch, Brian Harrison,  Hermann HauserRoald Hoffmann,  Bruce HoodHerbert Huppert,  Gareth Stedman Jones, Steve JonesShelly KaganMichio Kaku,  Stuart Kauffman,  Lawrence KraussHarry Kroto, George LakoffElizabeth Loftus,  Alan MacfarlanePeter MillicanMarvin MinskyLeonard Mlodinow,  Yujin NagasawaAlva NoeDouglas Osheroff,  Jonathan Parry,  Saul PerlmutterHerman Philipse,  Carolyn PorcoRobert M. PriceLisa RandallLord Martin Rees,  Oliver Sacks, John SearleMarcus du SautoySimon SchafferJ. L. Schellenberg,   Lee Silver Peter Singer,  Walter Sinnott-ArmstrongRonald de Sousa, Victor StengerBarry Supple,   Leonard Susskind, Raymond TallisNeil deGrasse Tyson,  .Alexander Vilenkin, Sir John WalkerFrank WilczekSteven Weinberg, and  Lewis Wolpert,

In  the first video below in the 14th clip in this series are his words and I will be responding to them in the next few weeks since Sir Bertrand Russell is probably the most quoted skeptic of our time, unless it was someone like Carl Sagan or Antony Flew.  

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Quote from Bertrand Russell:

Q: Why are you not a Christian?

Russell: Because I see no evidence whatever for any of the Christian dogmas. I’ve examined all the stock arguments in favor of the existence of God, and none of them seem to me to be logically valid.

Q: Do you think there’s a practical reason for having a religious belief, for many people?

Russell: Well, there can’t be a practical reason for believing what isn’t true. That’s quite… at least, I rule it out as impossible. Either the thing is true, or it isn’t. If it is true, you should believe it, and if it isn’t, you shouldn’t. And if you can’t find out whether it’s true or whether it isn’t, you should suspend judgment. But you can’t… it seems to me a fundamental dishonesty and a fundamental treachery to intellectual integrity to hold a belief because you think it’s useful, and not because you think it’s true.

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On Russell’s ‘Why I Am Not A Christian’

Emanuel Rutten

I In 1927 Russell delivered a famous lecture to the National Secular Society in which he explains why he is not a Christian [1]. His lecture is divided in two parts. In the first part he explains why he does not believe in God, and in the second part he explains why he does not think that Christ was the best and wisest of man. In this paper I shall first evaluate the reasons Russell gives for refuting the claim that there is a God. After that I assess Russell’s reasons for rejecting the claim that Christ was the best and wisest of man.

II Regarding the first claim, the existence of God, Russell considers five arguments: the firstcause argument, the natural-law argument, the argument from design, the moral argument and the argument for the remedying of injustice.

Let us start with the first-cause argument. Russell states that the first-cause argument “does not carry very much weight nowadays, because, in the first place, cause is not quite what it used to be. The philosophers and the men of science have got going on cause, and it has not anything like the vitality it used to have […]”. Now, this might be the case for Russell’s own time, during which logical positivism triumphed, but since the collapse of logical positivism in the second part of the 20th Century the dialectical situation has changed dramatically. Philosophy has witnessed a total rehabilitation of the concept of causality. As Koons points out: “[…] Russell announced the demise of the concept of causality […]. Subsequent developments in science and analytic philosophy have not supported Russell’s contention. Far from withering away, the notions of cause and effect have never held a more central position.

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The notion of causality is absolutely central to recent philosophical work in semantics, the philosophy of mind and intentionality, epistemology, and philosophy of science. […] Attempts to explain away causation or to replace it with some purely statistical regularity (whether or not supplemented by some kind of psychologistic decoration) have proved to be catastrophic failures” [2].

Secondly, Russell maintains that “[…] you can see that the argument that there must be a First Cause is one that cannot have any validity”. Now, to say that the first cause argument “cannot have any validity” is, at the very least, a gross exaggeration. For, it is surely intuitively reasonable to hold that the whole of reality is ultimately grounded in some absolute origin. Maintaining that there must be some ‘metaphysical ultimate’ from which all that exists eventually originates is definitely not just some irrational belief. Indeed, “The cosmos sinks into the abyss of nothingness, unless, beyond this infinite chain of contingencies, something supports it” (Kant, Critique of Pure Reason, A622/B550).

So, why does Russell think that the idea that there must be some first cause has no validity at all? He writes: “If everything must have a cause, then God must have a cause. If there can be anything without a cause, it may just as well be the world as God, so there cannot be any validity in that argument”. Now, this dilemma is false. The first horn of the dilemma is avoided by making a distinction, properly grounded in modern formal ontology, between contingently existing and necessarily existing objects. One might then say that all contingent objects have a cause, but from this it does not follow at all that all necessary objects must have a cause as well. Moreover, the Leibnizian version of the first cause argument clearly shows that the first cause of the universe, entailed by the premises of the argument, is a proper example of a necessarily existing object, not a continent one. Further, the second horn of the dilemma is avoided by providing a clear and adequate definition of the universe. By definition, the universe is the sum of all contingent objects, and therefore the universe must be contingent as well, and thus caused.

Russell however also says that “there is no reason why the world could not have come into being without a cause”. Well, it seems to me that the idea that the universe could have come

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into being entirely uncaused, without any reason whatsoever, from literally nothing at all, is wholly against our most basic intuitions. Surely, it is more than reasonable to hold that from nothing nothing comes: being cannot originate from non-being. So, to suddenly appeal to this option in order to avoid a cause of the universe seems desperate.

But then Russell points out: “There is no reason to suppose that the world had a beginning at all”. However, since the development and general acceptance of the Big Bang theory in the 20th Century it has become the proper scientific view that the universe began to exist some finite time ago, contra a beginningless universe. It would be quite unreasonable, not to say irrational, nowadays to simply ignore the Big Bang theory.

The second argument for the existence of God that Russell discusses is the so-called naturallaw argument. Following Russell, the argument seems to be that the origin of the fundamental laws of nature need a lawgiver, and that lawgiver would be God. Now, I do not think this is a good argument at all, since, on the Aristotelian view, the natural laws are properly understood as being grounded in the properties of the world’s fundamental objects, which brings us back again to the existence of those objects and properties on which we can apply a cogent contemporary first-cause argument. So, I shall not further discuss Russell’s rejection of the natural-law argument.

The third argument considered by Russell is the well-known argument from design. Now here Russell solely attacks the biological argument from design, which derives God from the irreducible or specified complexity of organic life forms. Now, I take it that Darwin’s evolution theory, which I entirely accept, clearly shows that this argument is wholly untenable. For, according to the Darwinian theory of evolution, complex life forms developed gradually over time through natural selection.

However, in the second part of the 20th century a cosmological design argument arose due to the totally unexpected discovery that our universe appears to be ‘fine-tuned’. The fine-tuning of our universe is the observation that the intelligent life permitting universe we inhabit is extremely unlikely from a statistical point of view. If the value of one of the cosmological constants as discovered by physics would have been only inappreciably different, then our

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universe would have evolved into a universe that does not permit intelligent life. Thus we live on a razors edge. It is so incomprehensibly improbable that our universe is intelligent-lifepermitting that it would be unreasonable to explain this state of affairs by a mere appeal to change. Hence, some other rational explanation for the fine-tuning is needed, and the explanation that the values of the cosmological constants are in some sense necessary is totally unsupported as well. Therefore, the phenomenon of the fine-tuning of the universe, provides, contrary to the phenomenon of complex biological life forms, adequate support for theism over naturalism. So, in this respect Russell’s comments on the design argument are simply out-of-date.

The moral argument for the existence of God, following Russell’s lecture, is that “there would be no right or wrong unless God existed”. In a sense this is indeed obvious, since, on naturalism, reality just consists of matter, energy, time and space. So, on the naturalistic view, there simply is no ontological candidate whatsoever to ground objective moral values. Therefore, if God does not exist, naturalism would be true, and morality would be just a matter of subjective, personal opinion. On naturalism, if somebody would say that torturing an innocent young child merely for fun is wrong, one could always rebut by simply saying: ‘Who says so? That’s just your own personal subjective opinion, and I happen to have quite another one’.

Now, Russell tries to refute the moral argument by an appeal to Euthyphro’s dilemma. Is something right because God commands it, or does God command it because it is right? According to Russell both horns of this dilemma are problematic for theism. Since, either God could command things we take to be obviously evil, or God is not the ultimate sovereign, since good and evil would be external to God himself. But, again, this dilemma is false. As Koukl points out: “There are not two options, but three. The Christian rejects the first option, that morality is an arbitrary function of God’s power. And he rejects the second option, that God is responsible to a higher law. There is no law over God. The third option is that an objective standard exists (this avoids the first horn of the dilemma). However, the standard is not external to God, but internal (avoiding the second horn).

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Morality is grounded in the immutable character of God […]. Could God simply decree that torturing babies was moral? “No”, the Christian answers, “God would never do that”. It’s not a matter of command. It’s a matter of character. So the Christian avoids the dilemma entirely. Morality is not anterior to God – logically prior to Him – as Bertrand Russell suggests, but rooted in his nature” [3].

The fifth, and final argument, that Russell considers is the so-called argument for the remedying of injustice. The argument would be that the existence of God is required in order to bring justice into the world: “[I]f you are going to have justice in the universe as a whole you have to suppose a future life to redress the balance of life here on earth. So they say that there must be a God, and there must be Heaven and Hell, in order that in the long run there may be justice”. Now, Russell objects to this argument by holding that “this world is a fair sample, and if there is injustice here the odds are that there is injustice elsewhere also”. This objection however entirely fails, since it begs the question against theism. Surely, on naturalism, it would be correct to say that, most likely, there is injustice in other natural worlds as well. But, that is not the point of the argument. For the argument is that, if you are going to have justice in reality as a whole, then there must be some realm outside our natural world to redress the balance of earthly life. Hence, to attack this argument, Russell would have to argue that its premise is untenable, which he does not do in his lecture.

Further, I personally think that, under naturalism, there is in fact no reason at all to think that, ultimately, justice for humanity will prevail. But, I take it that, under theism, this premise is quite tenable (See [4]).

III Let us now continue with the second part of Russell’s lecture, in which he attempts to show that one cannot grant superlative wisdom and superlative goodness of Christ.

Russell starts by saying: “I think that there are a good many points upon which I agree with

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Christ a great deal more than the professing Christians so. I do not know that I could go with Him all the way, but I could go with Him much further than most professing Christians can.”. Russell provides examples of teachings of Christ that he endorses, all from the Gospel of Matthew: “But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also”, “Judge not, that you be not judged”, “Give to the one who begs from you, and do not refuse the one who would borrow from you” and “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven”.

Russell readily admits that these are all very good, even excellent, principles. Yet, he points out that many Christians do not live up to them. Now, I surely agree that these maxims are not much practised, neither by Christians nor non-Christians, but that does of course nothing at all to show that Christ himself is in any sense less great or good. I take this to be a quite selfevident point.

Subsequently Russell contends that “[h]istorically it is quite doubtful whether Christ ever existed at all, and if He did we do not know anything about him”. Now, this statement has become entirely outdated. During the second half of the 20th century biblical historians started to realize themselves that historical skepticism towards Jesus is in fact unwarranted. As a result many critical scholars began a new quest of the historical Jesus. And nowadays, the vast majority of biblical scholars hold that Jesus of Nazareth did in fact exist. Moreover, most contemporary critical historians agree on many aspects of Jesus’ biography, such as being regarded as eschatological prophet and autonomous ethical teacher, telling original parables, many about the coming Kingdom of God, being baptized by John the Baptist, and being crucified in Jerusalem on the orders of the Roman Prefect Pontius Pilate. In fact, even the historicity of Jesus’ tomb found empty after the crucifixion is now argued for [5]. In any case, Jesus is nowadays undeniably considered as being a part of recorded history. If we today would doubt whether Jesus ever existed, we could as well start doubting the historicity of many other well-known historical figures.

In his lecture Russell further points out that Jesus cannot be that wise, since “he certainly thought that His second coming would occur […] before the death of all the people who were

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living at that time”. To substantiate this claim Russell cites two statements of Jesus from Matthew: “You will not have gone through all the towns of Israel before the Son of Man comes” and “Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom”. Now, these statements were uttered by Jesus before the crucifixion, and thus, for all we know, Jesus speaks here about the upcoming appearances of Jesus to the disciples (and others) after the resurrection.

The last tangible argument of Russell1 against the superlative goodness of Chris is that “Christ certainly as depicted in the Gospels did believe in everlasting punishment”. Now, I agree that this argument has some force. However, in the beginning of his lecture Russell admits that the belief in eternal punishment is not essential to Christianity, for he states: “I shall not insist that a Christian must believe in hell”. I entirely agree with Russell on this point, and therefore I do not take this last argument as being a real problem for Christianity at all.

Nevertheless, if God exists, and if there is an afterlife, and if some monstrous evils are infinite, then it seems to me that it is not entirely inconceivable to think that wickedly performing such evils could result in being separated from God forever after death, or in not receiving eternal life. And, more importantly, if this would be the case, it would still do nothing to show that Jesus has pleasure in this, or that Jesus does not passionately desire every single human to be saved. In short, it does nothing to disprove Jesus’ goodness.

Literature 1. Why I Am Not A Christian, lecture to the National Secular Society (http://bit.ly/2Fho), B. Russell 2. A New Look at the Cosmological Argument, American Philosophical Quarterly (slightly different online version: http://bit.ly/jLuCKY), R. Koons 3. Euthyphro’s Dilemma, Stand to Reason (http://bit.ly/hVK5Ll), G. Koukl 1 Russell concludes his lecture with some further remarks, such as that religion is based primarily and mainly on fear, that people who have held to Christianity have been for the most part extremely wicked, that Christianity is the principal enemy of moral progress in the world, and so forth. I take these remarks not to be serious objections, and thus I shall not spend time to refute them.

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4. Does the existence of a good omnipotent God imply the existence of supernatural post mortem human states? (http://bit.ly/iYv4Sl), E. Rutten 5. Historical Jesus (http://bit.ly/5I7dtJ), Wikipedia

Image result for bertrand russell

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On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said: …Please click on this URL http://vimeo.com/26991975 and you will hear what far smarter people than I have to say on this matter. I agree with them. Harry Kroto _________________ Below you have picture of Dr. Harry Kroto:   Gareth Stedman […]

WOODY WEDNESDAY John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were atheists who don’t deny the ramifications of atheism!!!

Top 10 Woody Allen Movies __________ John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were  atheists who don’t deny the ramifications of atheism!!! Monday, August 06, 2012 (More On) Woody Allen’s Atheism As I wrote in a previous post, I like Woody Allen. I have long admired his […]

John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were two atheists who don’t deny the ramifications of atheism!!!

______ Top 10 Woody Allen Movies PBS American Masters – Woody Allen A Documentary 01 PBS American Masters – Woody Allen A Documentary 02 __________ John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were two atheists who don’t deny the ramifications of atheism!!! Monday, August 06, 2012 […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 4)

THE MORAL ARGUMENT     BERTRAND RUSSELL But aren’t you now saying in effect, I mean by God whatever is good or the sum total of what is good — the system of what is good, and, therefore, when a young man loves anything that is good he is loving God. Is that what you’re […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 3)

Great debate Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, […]

Bertrand Russell v. Frederick Copleston debate transcript and audio (Part 2)

Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of UK/BBC copyright. Pardon the hissy audio. It was recorded 51 […]

Bertrand Russell v. Frederick Copleston debate transcript and audio (Part 1)

Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 4)

THE MORAL ARGUMENT     BERTRAND RUSSELL But aren’t you now saying in effect, I mean by God whatever is good or the sum total of what is good — the system of what is good, and, therefore, when a young man loves anything that is good he is loving God. Is that what you’re […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 3)

Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of […]

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 149 EEE Sir Bertrand Russell attacks the Natural Law argument and the Argument from Design!

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Image result for bertrand russell

 

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Image result for bertrand russell

On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said:

…Please click on this URL http://vimeo.com/26991975

and you will hear what far smarter people than I have to say on this matter. I agree with them.

Harry Kroto

Image result for harry kroto

I have attempted to respond to all of Dr. Kroto’s friends arguments and I have posted my responses one per week for over a year now. Here are some of my earlier posts:

Arif Ahmed, Sir David AttenboroughMark Balaguer, Horace Barlow, Michael BatePatricia ChurchlandAaron CiechanoverNoam Chomsky,Alan DershowitzHubert Dreyfus, Bart Ehrman, Stephan FeuchtwangDavid Friend,  Riccardo GiacconiIvar Giaever , Roy GlauberRebecca GoldsteinDavid J. Gross,  Brian Greene, Susan GreenfieldStephen F Gudeman,  Alan Guth, Jonathan HaidtTheodor W. Hänsch, Brian Harrison,  Hermann HauserRoald Hoffmann,  Bruce HoodHerbert Huppert,  Gareth Stedman Jones, Steve JonesShelly KaganMichio Kaku,  Stuart Kauffman,  Lawrence KraussHarry Kroto, George LakoffElizabeth Loftus,  Alan MacfarlanePeter MillicanMarvin MinskyLeonard Mlodinow,  Yujin NagasawaAlva NoeDouglas Osheroff,  Jonathan Parry,  Saul PerlmutterHerman Philipse,  Carolyn PorcoRobert M. PriceLisa RandallLord Martin Rees,  Oliver Sacks, John SearleMarcus du SautoySimon SchafferJ. L. Schellenberg,   Lee Silver Peter Singer,  Walter Sinnott-ArmstrongRonald de Sousa, Victor StengerBarry Supple,   Leonard Susskind, Raymond TallisNeil deGrasse Tyson,  .Alexander Vilenkin, Sir John WalkerFrank WilczekSteven Weinberg, and  Lewis Wolpert,

In  the first video below in the 14th clip in this series are his words and I will be responding to them in the next few weeks since Sir Bertrand Russell is probably the most quoted skeptic of our time, unless it was someone like Carl Sagan or Antony Flew.  

50 Renowned Academics Speaking About God (Part 1)

Another 50 Renowned Academics Speaking About God (Part 2)

A Further 50 Renowned Academics Speaking About God (Part 3)

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Quote from Bertrand Russell:

Q: Why are you not a Christian?

Russell: Because I see no evidence whatever for any of the Christian dogmas. I’ve examined all the stock arguments in favor of the existence of God, and none of them seem to me to be logically valid.

Q: Do you think there’s a practical reason for having a religious belief, for many people?

Russell: Well, there can’t be a practical reason for believing what isn’t true. That’s quite… at least, I rule it out as impossible. Either the thing is true, or it isn’t. If it is true, you should believe it, and if it isn’t, you shouldn’t. And if you can’t find out whether it’s true or whether it isn’t, you should suspend judgment. But you can’t… it seems to me a fundamental dishonesty and a fundamental treachery to intellectual integrity to hold a belief because you think it’s useful, and not because you think it’s true.

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I got this excellent interview off the internet.

A Critical Response to Bertrand Russell’s Why I Am Not a Christian
By Warren Rachele
admin@worshipcraft.com

Bertrand Russell’s essay Why I Am Not a Christian is a popular touch-point for the community of Atheist writers and thinkers. It is a source of quotations as well as offering a comforting substantiation of their shared beliefs. Some portray the writing as definitive in nature while others comment happily on the enjoyment they find in rereading it from time to time. Lord Russell’s life and philosophy are extolled for the commitment to reason that they exhibit and there is little doubt that one is expected to read this volume [of the same name] of essays in this light; that this is as well-reasoned commentary on the deceitful and harmful nature of religious belief and activity that is almost beyond the reach of contrary argument.
Having not read Russell in any form since my undergraduate days, I endeavored to read Why I Am Not from a neutral perspective. As a Christian and a theologically lettered man, this was not an easy view to take since it was obviously quite contrary to my worldview. As I read I took copious notes so that the structure of the philosopher’s arguments could take shape and I would be able to determine if, from the evidence that he would present in favor of his positions, his conclusions were true or subject to challenge. If one were to summarize the main conclusion that Russell is arguing in favor of, it is this: people believe in religion and God strictly out of emotion rather than reason. As a further subtext, the pre-eminent emotion that Lord Russell makes accountable for this belief is fear. Perhaps as closing statement meant to encourage the reader to similarly proclaim themselves to be free thinkers prepared to stare down the reality of the world around us, Russell issues this challenge in the final paragraph,
‚We want to stand upon our own feet and look fair and square at the world—its good facts, its bad facts, its beauties, and its ugliness; see the world as it is and be not afraid of it. Conquer the world by intelligence and not merely by being slavishly subdued by the terror that comes from it. The whole conception of God

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is a conception derived from the ancient Oriental despotisms. It is a conception quite unworthy of free men.‛ (pg 23)
I. What is a Christian?
Russell begins his essay by stressing the importance of defining terms and by declaring what he means by a Christian. There are two standards which must be met in order for him to refer to a person as a follower of Christ. One, that person must have a belief in God and in immortality and on this point, he is quite adamant. I concur, Christianity without God and the notion of eternal life is something else altogether beyond even ecumenical charity and must be given some other label. Second, Russell states that a person must have some kind of belief about Jesus Christ (emphasis mine.) It is here that the careful reader begins to see that the unassailable arguments that they have been led to expect may be more couched and nuanced than originally thought. If one must have some thought about Christ, what is the spectrum of permissible thought? Can one accept some essential doctrinal point but not others? What is couched in this adjective?
Russell answers these questions with this requirement, ‚you must have at the very lowest the belief that Christ was, if not divine, at least the best and wisest of men.‛ (pg. 4) Immediately, the reader should pull up short and demand correction of this proposal for the minimum standard of membership. The divinity of Christ in all sects and doctrinal statements is non-negotiable. One cannot simply accept Jesus as just ‘the best and brightest’ minus his essential nature as God. As C.S. Lewis cleverly argued, this is not an option that has been left to you. We must conclude then that the logician has spoken his categorization to life and that he is not going to successfully argue against Christianity but rather, against his personal notion of Christianity. In other words, Russell is not basing his denial of Christianity on the God and Jesus Christ of the Christian church but rather, a Christ of his own making. He clarifies this with the following sentences,
‚Therefore I take it that when I tell you why I am not a Christian I have tell you two different things: first, why I do not believe in God and in immortality; and, secondly, why I do not think that Christ was the best and wisest of men, although I grant him a very high degree of moral goodness.‛ (pp 4-5)
I am left to wonder at this very early stage of the essay whether or not it is fruitful to continue. Russell is not basing the fundamental arguments that support his conclusion

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on fact but rather, on his incorrect assertions (assumptions?) about what makes one a Christian. If I consider this false ‘christian’ that he portrays a straw man, all that follows will simply knock down that creation rather than present a valid, reasoned argument with evidence that can be evaluated independently of the essay. I suppose that I must now be prepared to read further prepared to confront additional falsehoods and unwarranted liberties with the essentials of Christian belief.
The Existence of God Having created a false Christ on which to build his arguments, Russell addresses the validity of belief in his first requirement: that one must believe in the existence of God. Though he alludes to a large number of possible arguments for God’s existence, he narrows his discussion to five. He attributes these to the Catholic Church and her desire to utilize them as support for the proposition that the existence of God can be proven by reason alone. He begins by addressing the Argument from First Cause. Midway through the single paragraph he devotes to it however, he simply dismisses the concept as unworthy of consideration saying ‚you can see that the argument that there must be a First Cause is one that cannot have any validity.‛ (pg. 6) Russell alludes to John Stuart Mills and a statement Mills made as formative of his thinking when he read ‘My father taught me that the question ‘Who made me?’ cannot be answered, since it immediately suggests the further question ‘Who made God?’’. Russell further states,
‚There is no reason why the world could not have come into being without first cause; nor, on the other hand, is there any reason why it should not have always existed.‛ (pg. 7)
I imagine, given the date of this essay in 1927, that we should not be too harsh in our assessment of Russell’s ability to confirm this statement since the science that points to the creation of the world at a specific point in time was just becoming available to him (Einstein 1916, Hubble 1927). What it should cause us to evaluate however, is his confidence in his conclusions given the possibility that additional information may come to light at some future point which affect the plausibility of his arguments? Pascal might have something to say to this.
With the preponderance of evidence pointing to a universe with a distinct beginning any proper consideration must come to a position on the first cause of this beginning. The universe cannot have been self caused as that would require something to pre-exist

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outside of itself prior to its creative act. To simply state that ‚there is no reason why the world could not have come into being without first cause‛ without defending this assertion is an inadequate argument against the notion of the Prime Mover. As I consider the careless foundation upon which Russell begins to build the remainder of his arguments I’m hesitant to place any confidence in a construction this rickety.
The Atheist will point to this argument as an example of ad-hoc reasoning as the question of who created God creates an apparent dilemma for the first cause discussion. The nuance of the Law of Causality that is often overlooked by the atheistic contingent in proposing this ‘chicken and egg’ question is that the principle states that everything that comes to be needs a cause. God does not come to be nor was He created. He is and always was – an eternal being. Is this a ‘just so’ story that cannot be supported? In examining the requirements that scientists would demand of a Prime Mover, we find this brief schedule:
 The First Cause must be self-existent, eternal, and immaterial (because He/It creates time, space, and material and the First Cause must be outside of time, space, and matter.)  The First Cause must be powerful beyond comprehension to be able to create ex nihilo.  The First Cause must possess extraordinary intelligence in order to design a universe with such precision and complexity.  The First Cause must be personal in order to make the choice (impersonal forces such as the wind do not make choices) to create the universe out of nothing.
Such a First Cause precisely matches the characteristics that Christians attribute to God. Shall we follow Russell’s lead and simply dismiss this as coincidence?
The next two arguments that Russell wants to dispense with are the Natural Law argument and the Argument from Design. In addressing both of these, the philosopher takes a similar approach along the lines of this, things are the way they are because that’s the way they are. Well then, it’s settled isn’t it? I don’t think that Russell is intentionally so casually dismissive of these positions but that’s the tone that his words convey. I will credit the brevity of his approach to the fact that this essay is sourced from a lecture that Russell delivered to an audience (The National Secular Society) that

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was favorably predisposed to his positions and his assumption may have been that they were already familiar with arguments and quite possibly in agreement with them.
While I am willing to overlook the paucity of evidence in support of his positions, I am unwilling to so easily dismiss the false dilemma that he creates in order to put aside God’s omnipotence and omniscience and their role in the Argument from Design. Russell issues the belittling challenge to believers in Design by saying ‚it is a most astonishing thing that people can believe that this world, with all things that are in it, with all its defects, should be the best that omnipotence and omniscience have been able to produce in millions of years.‛ (pg 10) In an attempt to drive the stake further into the heart of the Design argument, Russell asks that we assumes the role of Creator and asks if you, given the same twin powers, would create a world that contains nothing better than the Ku Klux Klan or the Fascists. The answer that a person would give will depend on whom you ask. The free-will racist will certainly answer yes to the creation of the Klan while I would personally answer no. Why does he resort to such an outlandish argument when his own reason should have been sufficient to put the proposition of a Designer to rest? Russell’s failure to address the theological at all (a very common tactic as we shall see) is troubling. He fails to offer and dispute the idea that the original creation was in a state of perfection and then filled with creatures in possession of free will. That the created choose for ill instead of good is the risk that an omnipotent and omniscient God was willing to take in order for love to be present rather than simply basking in the worship of a planet full of automatons.
I shall not address the section on the Moral Arguments for Deity since Russell himself obviously thought them unworthy, describing the whole mess as ‚one stage further in what I shall call the intellectual descent that the Theists have made in their argumentations.‛ (pg. 11) To follow this, the speaker then amuses himself with the final of the five arguments that he attempts to prove false and that is the belief of the Theists (why has he dropped the Christian label?) that ‚the existence of God is required in order to bring justice into the world.‛ It may be the way in which he forms the sentence but the very presence of injustice seems to run contrary to what he states as a Christian belief. To Russell, heaven and hell are strictly functional. One is to serve as reward and the other as punishment so that there can be eschatological justice. Without God and his final destinations, there can be no justice. On the face of the argument and our own experience we can see that this is incorrect. Justice and injustice certainly cohabitate this

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plane of existence; wrongs are righted and penalties meted out while at the same time, injustices are seen to continue to exist. Again, the free will nature of God’s creatures is not in sight, only the failure of the heavenly Jailer to instantly address wrongs is.
Russell concludes this set of arguments with two additional reasons that he concludes people believe in God. First, they are taught from infancy to do so and second, people who believe in God have an innate desire for a ‘big brother’ God who will lurk about and watch over them. If I have followed the construction of the essay thus far, Russell has attempted to knock down a handful of the standard arguments for the existence of God and, rather than show how his dismissal of these arguments supports his overall conclusions, he then offers two non sequiturs instead. How this makes his case I am at a loss to explain. To critique the essay to this point is difficult as the philosopher has given nothing in the way evidence for his belief in the correctness of his positions. Shall I propose counter arguments and provide evidence in the face of his dismissive tenor?
At the midpoint of his essay, Russell seems to have done little but affirm the assertion that he makes about people subscribing to their religious worldviews out of emotion. This certainly seems to be the case with his faith in the Atheistic worldview. The few arguments that he addressed have simply been dismissed in the most cursory fashion because he feels that they are undeserving of support. Would the Christian be allowed similar liberty? To say that one believes in God and, when asked to give a reason, to simply say that any position to the contrary is silly and beneath address would be to open oneself up to ridicule and scorn. I am led to consider what fear drives the Atheist to such argumentative tactics. Is it that something inside of them continually rehearses thoughts of doubts contrary to their ‘settled’ positions?
Is Christ the Best and the Brightest?
After this insubstantial beginning, Russell turns his attention to Christ and his second standard of Christianity, Jesus’ divinity and His status as a wise man. We must make note that the author does not address the divinity of Jesus directly. His aim is to undermine any possible consideration of this issue by focusing the discussion on the quality of Christ’s character. If Russell can successfully argue that the character of Jesus in not up to the perfect goodness of God, the divinity question need not even be brought into the dialog. Logically this conclusion makes sense. The trouble we encounter in this essay is that Russell approaches the discussion in a fallacious and

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deceptive manner which causes us to question any trust we might develop in his positions.
Russell presents a quartet of bible verses in which he makes an interesting argument against Christians and therefore, Christianity. It goes like this; if Christians do not live up to each jot and title of Christ’s words then there must be some defect in the character of the Christ himself. (As an aside, Russell gleefully finds himself agreeing with Christ more than Christians do. To what end he makes this statement we can only guess. If forced to come to a conclusion, I would surmise that it is for differentiation purposes.) Let us examine each of the verses in turn to determine how they reflect on the Lord’s character. It is important to note that hermeneutical principles appear to be foreign to Russell as he plucks individual verses out of their context and then expects fealty to the literal reading of the sentence(s). Any Christian that did this would be admonished by the larger community of believers but it appears that there may be a different standard for Atheist use of the scriptures.
“But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also.” (Matthew 5:39; Luke 6:29) Russell asserts that not many Christians accept this verse as demonstrated by their behavior. His example of asking whether or not the Prime Minister would allow himself to be beaten in respect of Christ’s maxim demonstrates an inferior (or purposely deceptive) interpretation of the verse in its context. I defer to D.A. Carson for an explanation of the fallacy of this approach,
‚…we must agree that absolutizing any text, without due respect for the context and flow of the argument, as well as for other things Jesus says elsewhere, is bound to lead to distortion and misrepresentation of what Jesus means.‛ ( Jesus’ Sermon on the Mount, pg 54)
Jesus is speaking in the larger passage of 5:38-42 of personal self-sacrifice. The Greek text describes a strike on the cheek commonly associate with an insult rather than grave bodily danger, something not conveyed in its English translation. Jesus is stating here that the Christian is to not retaliate for insults. He is not proposing that the Christian subject themself to injury without ever putting up an effort at self preservation. To conclude otherwise is a disingenuous utilization of Christ’s words. Russell also pulls another verse from this passage as evidence of Christian hypocrisy; “Give to the one

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who asks you, and do not turn away from the one who wants to borrow from you.” (Matthew 5:42) Jesus directs our charity to poor but this would be unreasonably generalized to include all people who demand something of us. Cross referencing this verse against the whole of scripture finds no further support for Russell’s use of the verse.
In the second example, “Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you.” (Matthew 7:1; Luke 6:37), Russell again resorts to his literalist tendency. By his logic, a Christian who is a Judge by profession is guilty of hypocrisy. Again, we must turn back to the scriptures and the context to determine if Jesus indeed voices a prohibition against Christians sitting on the bench. Jesus is addressing the practice of being critical of others (not jurisprudence) while you yourself are guilty of the same or worse. Had Russell bothered to consider the next verse regarding the speck in the eye of another contrasting with the plank in your own he might have been clearer in his interpretation. I wonder if he would have also been favorably disposed to ramming a stick into his eye before looking to the faults of another.
Finally, Russell restrains his criticism only to note that there is little obedience to Christ’s maxim “You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven.” (Luke 18:22) This verse comes from a longer conversation that Jesus is having at the behest of a man who has come to be known as the Rich Young Ruler. Proper reading would first lead us to the conclusion that Jesus is not making a general application of principle, contra Russell’s use of the verse. More importantly, Jesus is not commending an asceticism as the philosopher would like to propose (in order to criticize the Christ). Jesus perceives that in the case of the Ruler, his wealth would be an impediment to deeper relationship with God. In our modern world, Jesus might point that our playing of video games, possession of collector cars, or a devotion to reading might threaten to overwhelm the primacy of our relationship with God. He would recommend to us that we dispense with these activities or possessions as well.
Has Russell succeeded in commenting on the character of Christ? His interpretation of the evidence of Christian lives not being aligned to his interpretation of a selection of biblical verses certainly fails to comment on the wisdom or character of Christ. He has engaged in the worst sort of biblical abridgement, conveniently ignoring both general

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context and the immediate verses which serve to clarify the appropriate meaning of the verse in question. It is difficult to state Russell’s reason for doing so and to declare to know his heart would be unfair. I will say that, in no way has Russell impugned the character of Christ through the evidence he has utilized.
Having stated how much he likes the maxims previously discussed, Russell then proposes to give evidence of the deficient teaching of Jesus. He prefaces the list with a quick, derisive statement of doubt as to whether or not Jesus ever existed but given the evidence in support of His existence, I will not address that proposition here. The core charge against the wisdom of Jesus centers for Russell around the statements that Jesus made regarding the imminence of His return and the reality that it did not occur. Christians are mindful that Jesus said that no one knows the hour of future events (Matthew 24:32), including Jesus himself. Russell then demands an accuracy of Jesus which He did not demand of himself. He offers a selection of verses in which Jesus says that various events will not transpire prior to his return (Matthew 10:23; Matthew 6:34; Luke 9:27). Again, context provides us with the clear meaning of Jesus’ words and we discover, unsurprisingly that Russell again demands a literalist interpretation that favors his disdain of Christ’s wisdom. For example, in Matthew 10:23, Jesus says ‚When you are persecuted in one place, flee to another. I tell you the truth, you will not finish going through the cities of Israel before the Son of Man comes.‛ Does Jesus propose a specific deadline for His return? Certainly not in this verse as it refers to the incomplete nature of the Jewish mission, understandable in Matthew who tends to focus on the obstinacy of Israel. Perhaps Russell would have been better off to reserve his judgment of Christ’s wisdom (based on his flawed reading) in light of his earlier appreciation for Jesus’ maxims in the Sermon on the Mount.
In his final attempt to diminish the person and character of Christ, Russell turns to presenting his argument in support of a defect in the moral character of Jesus. He roots this evaluation solely in Christ’s belief in Hell. Why this was not an issue with God (the Father) earlier in the essay is not mentioned. Russell makes this interesting statement,
‚I do not myself feel that any person who is really profoundly humane can believe in everlasting punishment.‛ (pg. 17)
This belief, combined with a supposedly ‚vindictive fury against these people who would not listen to His preaching‛ combine for Russell to bring Christ’s morality into

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question. As evidence of this assertion, Russell points to Jesus saying ‚You snakes! You brood of vipers! How will you escape being condemned to hell?‛ (Matthew 23:33) This verse is yet another example of a single verse being pulled from its larger context because it has the right combination of words to make the philosopher’s point. In the whole of chapter 23, Jesus is condemning the leaders of Israel because their intransigence has led their people astray. This is not an example of Jesus being personally insulted. The leaders of Israel had been given the Law and the Prophets and in the mind of Jesus, they had no excuse for their continued disobedience other than their own stubborn hearts. Condemnation is a consequence of decision, not a capricious punishment by Jesus.
The author rehearses a further litany of disconnected instances which support Jesus’ lack of morality: putting the demons into the swine, cursing the fig tree, encouraging the amputation of the hand that steals and leads you into sin. Properly handled, none of these verses even comes within a hair of evidencing the immorality of Christ. Russell would like the reader to accept these vignettes at face value but what he ends up doing is putting his own lack of ethics on display. To have the ability to read and research the theology and biblical context of the verses that he abuses for his own ends and to not do it appears to make one purposely ignorant. To further use this mishandling of scripture to mislead others into believing a false worldview is an example of the type of leadership that led Jesus to issue such vehement epithets. Russell failed to see the irony.
Conclusion Bertrand Russell is described as a fine logician and philosopher. His essay, which became the title of a collection of related pieces, Why I Am Not a Christian makes his case based on two premises:
P1 The Existence of God is Dispute
P2 Christ is not the wisest and best man
C Christianity is false and therefore I am not a Christian
Unfortunately, this essay provides supporting evidence for neither of these premises, and because of this the conclusion proposed cannot be evaluated as true. Given the minimal research that would be necessary to properly place the bible verses in their proper context and to address the supporting arguments against God’s existence, one

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must wonder why a more honest treatment was not given. I understand why the Atheists are so enamored with the essay. It is quotable and the gravitas of the senior philosopher lends it an air of unassailability. On the other hand, the unethical approach that omits rather than substantiates leads me to question the intention of the author. I suppose I will be able to make a better judgment after digging further into the other essays contained in this volume. More damaging than my lack of confidence is that he has established a baseline which the current Atheist writers have elected to follow in the breezy style with which they toss arguments of eternal importance around.

END OF REVIEW

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Francis Schaeffer below:

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Francis Schaeffer noted in his book HOW SHOULD WE THEN LIVE? (p. 182 in Vol 5 of Complete Works) in the chapter The Breakdown in Philosophy and Science:

In his lecture at Acapulco, George Wald finished with only one final value. It was the same one with which English philosopher Bertrand Russell (1872-1970) was left. For Wald and Russell and for many other modern thinkers, the final value is the biological continuity of the human race. If this is the only final value, one is left wondering why this then has importance. 

Now having traveled from the pride of man in the High Renaissance and the Enlightenment down to the present despair, we can understand where modern people are. They have no place for a personal God. But equally they have no place for man as man, or for love, or for freedom, or for significance. This brings a crucial problem. Beginning only from man himself, people affirm that man is only a machine. But those who hold this position cannot live like machines! If they could, there would have been no tensions in their intellectual position or in their lives. But even people who believe they are machines cannot live like machines, and thus they must “leap upstairs” against their reason and try to find something which gives meaning to life, even though to do so they have to deny their reason. 

Francis Schaeffer in another place worded it like this:

The universe was created by an infinite personal God and He brought it into existence by spoken word and made man in His own image. When man tries to reduce [philosophically in a materialistic point of view] himself to less than this [less than being made in the image of God] he will always fail and he will always be willing to make these impossible leaps into the area of nonreason even though they don’t give an answer simply because that isn’t what he is. He himself testifies that this infinite personal God, the God of the Old and New Testament is there. 

We all know deep down that God exists and even atheists have to grapple with that knowledge.

Solomon wisely noted in Ecclesiastes 3:11 “God has planted eternity in the heart of men…” (Living Bible). No wonder Bertrand Russell wrote in his autobiography, “It is odd, isn’t it? I feel passionately for this world and many things and people in it, and yet…what is it all? There must be something more important, one feels, though I don’t believe there is. I am haunted. Some ghosts, for some extra mundane regions, seem always trying to tell me something that I am to repeat to the world, but I cannot understand that message.”

Take a look at this 7th episode from Schaeffer’s series “HOW SHOULD WE THEN LIVE? The Age of Nonreason”:

How Should We Then Live – Episode Seven – 07 – Portuguese Subtitles

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Instead of making a leap into the area of nonreason the better choice would be to investigate the claims that the Bible is a historically accurate book and that God created the universe and reached out to humankind with the Bible.

Schaeffer then points to the historical accuracy of the Bible in Chapter 5 of the book WHATEVER HAPPENED TO THE HUMAN RACE?

The Bible and Archaeology – Is the Bible from God? (Kyle Butt 42 min)

You want some evidence that indicates that the Bible is true? Here is a good place to start and that is taking a closer look at the archaeology of the Old Testament times. Is the Bible historically accurate? Here are some of the posts I have done in the past on the subject: 1. The Babylonian Chronicleof Nebuchadnezzars Siege of Jerusalem2. Hezekiah’s Siloam Tunnel Inscription. 3. Taylor Prism (Sennacherib Hexagonal Prism)4. Biblical Cities Attested Archaeologically. 5. The Discovery of the Hittites6.Shishak Smiting His Captives7. Moabite Stone8Black Obelisk of Shalmaneser III9A Verification of places in Gospel of John and Book of Acts., 9B Discovery of Ebla Tablets10. Cyrus Cylinder11. Puru “The lot of Yahali” 9th Century B.C.E.12. The Uzziah Tablet Inscription13. The Pilate Inscription14. Caiaphas Ossuary14 B Pontius Pilate Part 214c. Three greatest American Archaeologists moved to accept Bible’s accuracy through archaeology.

Related posts:

 

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Pausing to take a look at the life of HARRY KROTO Part C (Kroto’s admiration of Bertrand Russell examined)

Today we look at the 3rd letter in the Kroto correspondence and his admiration of Bertrand Russell. (Below The Nobel chemistry laureates Harold Kroto, Robert Curl and Richard Smalley) It is with sadness that I write this post having learned of the death of Sir Harold Kroto on April 30, 2016 at the age of […]

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 52 The views of Hegel and Bertrand Russell influenced Gareth Stedman Jones of Cambridge!!

On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said: …Please click on this URL http://vimeo.com/26991975 and you will hear what far smarter people than I have to say on this matter. I agree with them. Harry Kroto _________________ Below you have picture of Dr. Harry Kroto:   Gareth Stedman […]

WOODY WEDNESDAY John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were atheists who don’t deny the ramifications of atheism!!!

Top 10 Woody Allen Movies __________ John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were  atheists who don’t deny the ramifications of atheism!!! Monday, August 06, 2012 (More On) Woody Allen’s Atheism As I wrote in a previous post, I like Woody Allen. I have long admired his […]

John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were two atheists who don’t deny the ramifications of atheism!!!

______ Top 10 Woody Allen Movies PBS American Masters – Woody Allen A Documentary 01 PBS American Masters – Woody Allen A Documentary 02 __________ John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were two atheists who don’t deny the ramifications of atheism!!! Monday, August 06, 2012 […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 4)

THE MORAL ARGUMENT     BERTRAND RUSSELL But aren’t you now saying in effect, I mean by God whatever is good or the sum total of what is good — the system of what is good, and, therefore, when a young man loves anything that is good he is loving God. Is that what you’re […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 3)

Great debate Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, […]

Bertrand Russell v. Frederick Copleston debate transcript and audio (Part 2)

Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of UK/BBC copyright. Pardon the hissy audio. It was recorded 51 […]

Bertrand Russell v. Frederick Copleston debate transcript and audio (Part 1)

Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 4)

THE MORAL ARGUMENT     BERTRAND RUSSELL But aren’t you now saying in effect, I mean by God whatever is good or the sum total of what is good — the system of what is good, and, therefore, when a young man loves anything that is good he is loving God. Is that what you’re […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 3)

Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of […]

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 149 DDD Bertrand Russell’s Complete faith in an uniformity of natural causes in a closed system!

__Image result for bertrand russellRESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 149 HH Sir Bertrand Russell (SHORT)Image result for bertrand russellOn November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said:…Please click on this URL http://vimeo.com/26991975and you will hear what far smarter people than I have to say on this matter. I agree with them.Harry KrotoImage result for harry krotoI have attempted to respond to all of Dr. Kroto’s friends arguments and I have posted my responses one per week for over a year now. Here are some of my earlier posts:Arif Ahmed, Sir David AttenboroughMark Balaguer, Horace Barlow, Michael BatePatricia ChurchlandAaron CiechanoverNoam Chomsky,Alan DershowitzHubert Dreyfus, Bart Ehrman, Stephan FeuchtwangDavid Friend,  Riccardo GiacconiIvar Giaever , Roy GlauberRebecca GoldsteinDavid J. Gross,  Brian Greene, Susan GreenfieldStephen F Gudeman,  Alan Guth, Jonathan HaidtTheodor W. Hänsch, Brian Harrison,  Hermann HauserRoald Hoffmann,  Bruce HoodHerbert Huppert,  Gareth Stedman Jones, Steve JonesShelly KaganMichio Kaku,  Stuart Kauffman,  Lawrence KraussHarry Kroto, George LakoffElizabeth Loftus,  Alan MacfarlanePeter MillicanMarvin MinskyLeonard Mlodinow,  Yujin NagasawaAlva NoeDouglas Osheroff,  Jonathan Parry,  Saul PerlmutterHerman Philipse,  Carolyn PorcoRobert M. PriceLisa RandallLord Martin Rees,  Oliver Sacks, John SearleMarcus du SautoySimon SchafferJ. L. Schellenberg,   Lee Silver Peter Singer,  Walter Sinnott-ArmstrongRonald de Sousa, Victor StengerBarry Supple,   Leonard Susskind, Raymond TallisNeil deGrasse Tyson,  .Alexander Vilenkin, Sir John WalkerFrank WilczekSteven Weinberg, and  Lewis Wolpert,In  the first video below in the 14th clip in this series are his words and I will be responding to them in the next few weeks since Sir Bertrand Russell is probably the most quoted skeptic of our time, unless it was someone like Carl Sagan or Antony Flew.  

50 Renowned Academics Speaking About God (Part 1)

Another 50 Renowned Academics Speaking About God (Part 2)

A Further 50 Renowned Academics Speaking About God (Part 3)

__

Quote from Bertrand Russell:

Q: Why are you not a Christian?Russell: Because I see no evidence whatever for any of the Christian dogmas. I’ve examined all the stock arguments in favor of the existence of God, and none of them seem to me to be logically valid.Q: Do you think there’s a practical reason for having a religious belief, for many people?Russell: Well, there can’t be a practical reason for believing what isn’t true. That’s quite… at least, I rule it out as impossible. Either the thing is true, or it isn’t. If it is true, you should believe it, and if it isn’t, you shouldn’t. And if you can’t find out whether it’s true or whether it isn’t, you should suspend judgment. But you can’t… it seems to me a fundamental dishonesty and a fundamental treachery to intellectual integrity to hold a belief because you think it’s useful, and not because you think it’s true._Image result for francis schaefferFrancis Schaeffer noted concerning the IMPLICIT FAITH of Bertrand Russell:I was lecturing at the University of St. Andrews one night and someone put forth the question, “If Christianity is so clear and reasonable then why doesn’t Bertrand Russell then become a Christian? Is it because he hasn’t discovered theology?”It wasn’t a matter of studying theology that was involved but rather that he had too much faith. I was surrounded by humanists and you could hear the gasps. Bertrand Russell and faith; Isn’t this the man of reason? I pointed out that this is a man of high orthodoxy who will hold his IMPLICIT FAITH on the basis of his presuppositions no matter how many times he has to zig and zag because it doesn’t conform to the facts.You must understand what the term IMPLICIT FAITH  means. In the old Roman Catholic Church when someone who became a Roman Catholic they had to promise implicit faith. That meant that you not only had to believe everything that Roman Catholic Church taught then but also everything it would teach in the future. It seems to me this is the kind of faith that these people have in the uniformity of natural causes in a closed system and they have accepted it no matter what it leads them into. I think that these men are men of a high level of IMPLICIT FAITH in their own set of presuppositions. Paul said (in Romans Chapter One) they won’t carry it to it’s logical conclusion even though they hold a great deal of the truth and they have revolted and they have set up a series of universals in themselves which they won’t transgress no matter if they conform to the facts or not.Here below is the Romans passage that Schaeffer is referring to and verse 19 refers to what Schaeffer calls “the mannishness of man” and verse 20 refers to Schaeffer’s other point which is “the universe and it’s form.”Romans 1:18-20 Amplified Bible :18 For God’s [holy] wrath and indignation are revealed from heaven against all ungodliness and unrighteousness of men, who in their wickedness repress and hinder the truth and make it inoperative. 19 For that which is known about God is evident to them and made plain in their inner consciousness, because God [Himself] has shown it to them. 20 For ever since the creation of the world His invisible nature and attributes, that is, His eternal power and divinity, have been made intelligible and clearly discernible in and through the things that have been made (His handiworks). So [men] are without excuse [altogether without any defense or justification].We can actually see the two points makes playing themselves out in Bertrand Russell’s own life.Image result for bertrand russell[From a letter dated August 11, 1918 to Miss Rinder when Russell was 46]It is so with all who spend their lives in the quest of something elusive, and yet omnipresent, and at once subtle and infinite. One seeks it in music, and the sea, and sunsets; at times I have seemed very near it in crowds when I have been feeling strongly what they were feeling; one seeks it in love above all. But if one lets oneself imagine one has found it, some cruel irony is sure to come and show one that it is not really found.
The outcome is that one is a ghost, floating through the world without any real contact. Even when one feels nearest to other people, something in one seems obstinately to belong to God and to refuse to enter into any earthly communion—at least that is how I should express it if I thought there was a God. It is odd isn’t it? I care passionately for this world, and many things and people in it, and yet…what is it all? There must be something more important, one feels, though I don’t believe there is. I am haunted—some ghost, from some extra-mundane region, seems always trying to tell me something that I am to repeat to the world, but I cannot understand the message. There was evidence during Bertrand Russell’s own life that indicated that the Bible was true and could be trusted.Here is some below:

TRUTH AND HISTORY (chapter 5 of WHATEVER HAPPENED TO THE HUMAN RACE?, under footnotes #97 and #98) written by Francis Schaeffer and C. Everett Koop

A common assumption among liberal scholars is that because the Gospels are theologically motivated writings–which they are–they cannot also be historically accurate. In other words, because Luke, say (when he wrote the Book of Luke and the Book of Acts), was convinced of the deity of Christ, this influenced his work to the point where it ceased to be reliable as a historical account. The assumption that a writing cannot be both historical and theological is false.The experience of the famous classical archaeologist Sir William Ramsay illustrates this well. When he began his pioneer work of exploration in Asia Minor, he accepted the view then current among the Tubingen scholars of his day that the Book of Acts was written long after the events in Paul’s life and was therefore historically inaccurate. However, his travels and discoveries increasingly forced upon his mind a totally different picture, and he became convinced that Acts was minutely accurate in many details which could be checked.

Don Stewart

The Book of Acts chronicles the history of the early church from its beginnings on the Day of Pentecost to the Apostle Paul arriving in Rome waiting to appeal to Caesar. Within the Book of Acts are over three hundred references to people, places, events, cities, districts and titles of various officials. The question is, “How do these references match up with known history at the time?” The evidence is that the Book of Acts is a minutely accurate historical work.

The Story Of Sir William Ramsay

The basic reliability of the Book of Acts is illustrated in the story of Sir William Ramsay. In the nineteenth century it was widely believed that the New Testament was an invention of the second-century church. Sir William Ramsay provides us with an example of how an honest scholar of history can change his perspective when faced by incontrovertible evidence from history and archaeology. Ramsay began his historical research toward the end of the nineteenth century. He was taught that the New Testament was not written in the first century and was not historically reliable. Although the New Testament Book of Acts contained a variety of eyewitness historical references, liberal critics rejected its historicity and declared it untrue.

Ramsay Attempted To Develop A Geography Of Asia MinorAs a young historian, Ramsay was determined to develop an independent historical/geographical study of first-century Asia Minor. He assumed the Book of Acts was unreliable and ignored its historical allusions in his studies. The amount of usable historical information concerning first-century Asia Minor, however, was too little for him to proceed very far with his work. That led him, almost in desperation, to consult the Book of Acts for any help possible. Ramsay discovered that it was remarkably accurate and true to first-century history and topography. Ramsay testified to what changed his mind:

I may fairly claim to have entered on this investigation without prejudice in favour of the conclusions which I shall now seek to justify to the reader. On the contrary, I began with a mind unfavourable to it, for the ingenuity and apparent completeness of the Tübingen theory had at one time quite convinced me. It did not then lie in my line of life to investigate the subject minutely, but more recently I found myself brought into contact with the Book of Acts as an authority for the topography, antiquities and society of Asia Minor. It was gradually borne upon me that in various details the narrative showed marvelous truth. In fact, beginning with a fixed idea that the work was essentially a second century composition, and never relying on its evidence as trustworthy for first century conditions, I gradually came to find it a useful ally in some obscure and difficult investigations (Sir William Ramsay, St. Paul The Traveler and Roman Citizen. Grand Rapids, MI: Baker Book House, 1962, p. 36).

Ramsay’s study led him to conclude that “Luke’s history is unsurpassed in respect to its trustworthiness” (Ramsay, ibid. p. 81) and Luke is a historian of the first rank; not merely are his statements trustworthy . . . this author should be placed along with the very greatest of historians” (Sir William Ramsay, The Bearing of Recent Discoveries on the Trustworthiness of the New Testament. Grand Rapids, MI: Baker Book House, 1953, p. 222).

From the evidence gathered by Ramsay, we discover that Luke, author of the greatest portion of the New Testament (Luke and Acts) and an eyewitness of many events during the growth of the first-century church, was a careful historian.

Since many historical details, national boundaries, and government structures in Asia Minor were different in the second century from what they had been in the first, it is reasonable to conclude that the actual author of Luke and Acts was a first-century author, not a second-century one.

A Supposed Error By Luke

Acts 14:1-7, for example, was in historical dispute for many years. It reads as follows.

At Iconium Paul and Barnabas went as usual into the Jewish synagogue. There they spoke so effectively that a great number of Jews and Gentiles believed. But the Jews who refused to believe stirred up the Gentiles and poisoned their minds against the brothers. So Paul and Barnabas spent considerable time there, speaking boldly for the Lord, who confirmed the message of his grace by enabling them to do miraculous signs and wonders. The people of the city were divided; some sided with the Jews, others with the apostles. There was a plot afoot among the Gentiles and Jews, together with their leaders, to mistreat them and stone them. But they found out about it and fled to the Lycaonian cities of Lystra and Derbe and to the surrounding country, where they continued to preach the good news (Acts 14:1-7).

The passage implies that Lystra and Derbe were cities in the district of Lycaonia but Iconium was in a different district. Paul and Barnabas went to the different district because it was safe. Later Roman writers such as Cicero contradicted the passage, asserting that Iconium was also in Lycaonia. For years this was used to show the historical unreliability of Acts.

Ramsay Discovers That Luke Was Not In ErrorIn 1910, however, Sir William Ramsay discovered an inscription declaring that the first century Iconium was under the authority of Phrygia from A.D. 37 to A.D. 72. It was onlyduring these years that Iconium was not under the authority of Lycaonia. Not only did this discovery confirm the accuracy of the statement in Acts 14, it showed that whoever wrote this passage knew what district Iconium was in at that time. That places the author as an eyewitness to the events.

Examples such as this can be multiplied. The conclusion is that Acts is found to be a reliable work of history that correctly depicts life in the first century A.D

Summary

The New Testament Book of Acts contains some of the historical highlights of the early church. From the evidence that is available we can conclude that the writer of the Book of Acts, Luke, was a meticulous historian. His account fits with what we know of the people, geography, and events of first century Asia Minor. Therefore the history that it records should be trusted.

Related posts:

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Pausing to take a look at the life of HARRY KROTO Part C (Kroto’s admiration of Bertrand Russell examined)

Today we look at the 3rd letter in the Kroto correspondence and his admiration of Bertrand Russell. (Below The Nobel chemistry laureates Harold Kroto, Robert Curl and Richard Smalley) It is with sadness that I write this post having learned of the death of Sir Harold Kroto on April 30, 2016 at the age of […]

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 52 The views of Hegel and Bertrand Russell influenced Gareth Stedman Jones of Cambridge!!

On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said: …Please click on this URL http://vimeo.com/26991975 and you will hear what far smarter people than I have to say on this matter. I agree with them. Harry Kroto _________________ Below you have picture of Dr. Harry Kroto:   Gareth Stedman […]

WOODY WEDNESDAY John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were atheists who don’t deny the ramifications of atheism!!!

Top 10 Woody Allen Movies __________ John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were  atheists who don’t deny the ramifications of atheism!!! Monday, August 06, 2012 (More On) Woody Allen’s Atheism As I wrote in a previous post, I like Woody Allen. I have long admired his […]

John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were two atheists who don’t deny the ramifications of atheism!!!

______ Top 10 Woody Allen Movies PBS American Masters – Woody Allen A Documentary 01 PBS American Masters – Woody Allen A Documentary 02 __________ John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were two atheists who don’t deny the ramifications of atheism!!! Monday, August 06, 2012 […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 4)

THE MORAL ARGUMENT     BERTRAND RUSSELL But aren’t you now saying in effect, I mean by God whatever is good or the sum total of what is good — the system of what is good, and, therefore, when a young man loves anything that is good he is loving God. Is that what you’re […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 3)

Great debate Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, […]

Bertrand Russell v. Frederick Copleston debate transcript and audio (Part 2)

Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of UK/BBC copyright. Pardon the hissy audio. It was recorded 51 […]

Bertrand Russell v. Frederick Copleston debate transcript and audio (Part 1)

Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 4)

THE MORAL ARGUMENT     BERTRAND RUSSELL But aren’t you now saying in effect, I mean by God whatever is good or the sum total of what is good — the system of what is good, and, therefore, when a young man loves anything that is good he is loving God. Is that what you’re […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 3)

Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of […]

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RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 149 CCC Sir Bertrand Russell “Mankind is in mortal peril, and fear now, as in the past, is inclining men to seek refuge in God.”

Image result for bertrand russellOn November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said:…Please click on this URL http://vimeo.com/26991975and you will hear what far smarter people than I have to say on this matter. I agree with them.Harry Kroto__

Harold W. Kroto (left) receives the Nobel Prize in chemistry from Swedish King Carl XVI Gustaf in Stockholm, in 1996.

Soren Andersson/APImage result for harry kroto nobel prize __Image result for harry krotoI have attempted to respond to all of Dr. Kroto’s friends arguments and I have posted my responses one per week for over a year now. Here are some of my earlier posts:Arif Ahmed, Sir David AttenboroughMark Balaguer, Horace Barlow, Michael BatePatricia ChurchlandAaron CiechanoverNoam Chomsky,Alan DershowitzHubert Dreyfus, Bart Ehrman, Stephan FeuchtwangDavid Friend,  Riccardo GiacconiIvar Giaever , Roy GlauberRebecca GoldsteinDavid J. Gross,  Brian Greene, Susan GreenfieldStephen F Gudeman,  Alan Guth, Jonathan HaidtTheodor W. Hänsch, Brian Harrison,  Hermann HauserRoald Hoffmann,  Bruce HoodHerbert Huppert,  Gareth Stedman Jones, Steve JonesShelly KaganMichio Kaku,  Stuart Kauffman,  Lawrence KraussHarry Kroto, George LakoffElizabeth Loftus,  Alan MacfarlanePeter MillicanMarvin MinskyLeonard Mlodinow,  Yujin NagasawaAlva NoeDouglas Osheroff,  Jonathan Parry,  Saul PerlmutterHerman Philipse,  Carolyn PorcoRobert M. PriceLisa RandallLord Martin Rees,  Oliver Sacks, John SearleMarcus du SautoySimon SchafferJ. L. Schellenberg,   Lee Silver Peter Singer,  Walter Sinnott-ArmstrongRonald de Sousa, Victor StengerBarry Supple,   Leonard Susskind, Raymond TallisNeil deGrasse Tyson,  .Alexander Vilenkin, Sir John WalkerFrank WilczekSteven Weinberg, and  Lewis Wolpert,_In  the first video below in the 14th clip in this series are his words and I will be responding to them in the next few weeks since Sir Bertrand Russell is probably the most quoted skeptic of our time, unless it was someone like Carl Sagan or Antony Flew.  

50 Renowned Academics Speaking About God (Part 1)

Another 50 Renowned Academics Speaking About God (Part 2)

A Further 50 Renowned Academics Speaking About God (Part 3)

__

Quote from Bertrand Russell:

Q: Why are you not a Christian?Russell: Because I see no evidence whatever for any of the Christian dogmas. I’ve examined all the stock arguments in favor of the existence of God, and none of them seem to me to be logically valid.Q: Do you think there’s a practical reason for having a religious belief, for many people?Russell: Well, there can’t be a practical reason for believing what isn’t true. That’s quite… at least, I rule it out as impossible. Either the thing is true, or it isn’t. If it is true, you should believe it, and if it isn’t, you shouldn’t. And if you can’t find out whether it’s true or whether it isn’t, you should suspend judgment. But you can’t… it seems to me a fundamental dishonesty and a fundamental treachery to intellectual integrity to hold a belief because you think it’s useful, and not because you think it’s true._

Bertrand Russell’s Why I Am Not a Christian
-A Response
Michael Stone
4/5/2003

C.S. Lewis, in his work, A Grief Observed, writes, “Heaven will solve our problems, but not, I
think, by showing us subtle reconciliations between all our apparently contradictory notions. The
notions will all be knocked from under our feet. We shall see that there never was any problem.”1
When facing the question of whether or not there is a God, and if so, what does that mean for mankind,
can the answer really be that simple? For quandaries such as this, and in the face of skepticism,
“waiting for heaven” might not suffice for a solution. Perhaps a number of of the problems that some
people have in relation to the existence of God truly do lie within their own notions of how this world
was formed, or how life and creation are sustained, but for many Lewis’ answer requires far too much
faith, and far too little reality.
For there to be a definitive answer, there is a logical requirement that there be a pre-existing
problem. As for noted author and philosopher Bertrand Russell, the problem seems to be easily defined
with one word: religion. Seemingly never at a loss for words or desire to defend his positions, Russell
has left us with a wealth of essays and information, including a collection of his essays, entitled, Why I
Am Not a Christian, written to correct what he thinks is the misguided seeking of religious men. Quite
simply he surmises that there is no need to believe that any religion is true, and most certainly “heaven”
will not solve our problems. On the contrary, he seems to think that this faith in heaven only causes
more problems.

Before going any further, I want to make it clear that I am undeniably and unashamedly a
follower of Jesus Christ, my Lord. With that being said, though, as hard as I tried to categorize Bertrand Russell as a fool and a representative of the absurd, I just could not do it. I certainly would not stand
and affirm the truth of his claims in their entirety; nonetheless he makes some interesting points. With
this in mind, I would not classify him as a “friend of the faith”, but rather, as a useful critic to aid in the
examination, strengthening, and sustaining of our Christian faith.

In an effort to better illustrate his apologies of atheism, I would like to take a closer examination
of a two part editorial written by Russell and published in the Stockholm newspaper, Dagens Nyheter, in
1954, entitled, “Can Religion Cure Our Troubles?” Never one for optimism, he begins, “Mankind is in
mortal peril, and fear now, as in the past, is inclining men to seek refuge in God.”2
Immediately, one
can see the background logic that underlies Russell’s thinking. In his opinion, in times both past and
present, men seek God out of fear alone. This assertion seems to dismiss the testimonies of those men
and women, like C.S. Lewis, who claim to have been converted by the joy found in God. If fear is the
only road to God, how can one account for those who claim, not merely to serve or even worship God,
but to actually be enraptured with love and adoration, as illustrated in the Christian metaphor of “the
bride of Christ”. This Biblical thought of Christ as a lover of his bride surely cannot be born of fear.
Rather, it seems to be indicative of love, which stands in opposition to fear. This is not to say that
Russell’s point should be dismissed, though. Can we as Christians deny our tendency to prey on the
fears of those who are not of the faith? I could not possibly count the number of times that I have heard
youth pastors use phrases such as, “What if your bus crashes on the way home from camp?”, or “If at
this moment you are having doubts you might not really be saved”, or describe in vivid detail the pains
and horrors of hell, all in an effort to preempt the invitation at the end of a worship service. In many
Christian-circles we generally dismiss such tactics as appropriate means employed in an effort to “save
some”3
, but indeed we do use fear in much of our evangelism. And why not? Even Russell admits its effectiveness, but does that translate to the goodness of that approach? We will return to this question in
a moment.
The main argument that Russell sets out to combat is the popular notion of the day (and perhaps
equally as popular among evangelicals today), “that if the world returned to Christianity, our worldwide
problems would be solved.” He wrote further, “I believe this to be a complete delusion born of terror.
And I think this to be a dangerous delusion because it misleads men whose thinking might otherwise be
fruitful and thus stands in the way of a valid solution.”4
Though these thoughts were penned in a
different era in history, and arguably they were written of a different world, still they are no less
important in our world today. We live in a time where wars are inevitable and always around the corner.
In the face of terrorism worldwide and weapons, the likes of which no one in history has ever seen,
people are crying out for an answer. On this point, I must agree with Russell. For example, on
November 26, 2001, Barna Research Group released some figures on Americans’ religious feelings after
September 11th. “Not surprisingly, there was a significant upturn in people’s concern about the future. In August of that year, 73% of adults said they were concerned about the future; by November, that figure
had increased to 82%.”5
According to Barna, immediately following the attacks, this concern for the
future manifested itself in increased church attendance and exploration of different areas of faith and
religion. The lasting effects of this increased religious interest is still uncertain, but the point seems
justified, that fear causes humans to seek God. But I cannot as easily concede that such seeking is not a
valid solution. I do not think that we can dismiss the benefits of seeking God on account of questionable
reasons for such searching. Let us, therefore, look further into what Russell has to say, examine his
arguments, and find if we can logically deduce that hope justifiably can be found in God, or if religion is
merely an empty answer to an unanswerable question.

What one might call his experiment is quite simple. He seeks to answer the question of whether
or not societies can practice “a sufficient modicum of morality if they are not helped by dogmatic
religion.”6
He begins with the two divisions of moral rules: that there are those, which have no basis
except in a religious creed; and those, which have an obvious social utility.7
Let us begin with religiousmorality.
He writes “that some very important virtues are more likely to be found among those who
reject religious dogmas than those who accept them…especially to the virtue of truthfulness or
intellectual integrity.”8
A scathing indictment to be sure, but is it accurate? In many ways Christians are
under a microscope. For example, instances of pedophilia are always detestable in our society, but how
much louder a public and media outcry when it involves a Catholic priest or a Baptist pastor. Why not?
As professing Christians we make claims of morality, so perhaps it is simply more noticeable when we
act contrary to our claims than it is when a person outside of a faith in God acts immorally. As for
intellectual integrity, Russell defines it as “the habit of deciding vexed questions in accordance with the
evidence, or of leaving them undecided where the evidence is inconclusive.”9
Isn’t it possible that in a
zealous attempt to claim all things under the Lordship of Christ that many of us have overstepped the bounds of our limited knowledge? As an example, we can use the many hundreds of Christians
throughout history who have made claims of knowing the date of Christ’s Second Coming, only to be
thus far disproved. In reality, scripture gives signs of His coming, but there are no dates or specific
times. Any attempt to pinpoint a time with any accuracy is only guesswork. Why have seemingly so
few been willing to swallow their pride in the face of uncertainty and concede that they do not know the
answer to the question, and withheld final judgment on the issue until further evidence might be found?

The remainder of his arguments center on the latter of his division of morality, what we will call
“societal-morality”. This type of morality exists out of a mutual desire on the part of citizens within a
culture to live prosperous lives. This can be undermined, however, by a vice like theft. Obviously, a
society where every person steals is disruptive for everyone. The ideal environment would be a
community in which everyone was honest except one’s self. This inherent egocentrism, if left
unhindered, would lead to chaos. Hence, the solution is found in social institutions that keep humans in
check. These institutions are necessary “if the interest of the individual is to be reconciled with that of
the community.”10 In Russell’s view, these institutions generated societal-morality, and this is where
organized religion has historically begun. He continues, “If people can be persuaded that there is a God
who will punish theft, even when the police fail, it would seem likely that this belief would promote
honesty.” He adds further, “Given a population that already believes in God, it will readily believe that
God has prohibited theft.”11 Unashamedly, Russell denigrates the role of religion as a mere carbon copy
of preexisting ideals placed under the heading of all-knowing God. Obviously earthly judges cannot
catch and punish every immoral act, but an omniscient God can see and punish all wrongful acts, if not
now, then surely in the eternal realm. This assumed-Deity forces those who wish to serve their own
purposes that are contrary to the good of the society into submission to an ultimate authority, which in
the end amounts only to their own fears.

Russell does not completely discount the validity or effectiveness of this strategy in the past,
because it undoubtedly led to conduct that was beneficial to the society at large. In the long run, though,
he believes the effects of such thinking are detrimental. “Now”, he says, “such good as may be done by
imputing theological origin to morals is inextricably bound up with such grave evils that the good becomes insignificant in comparison.”12 You see, in his opinion, God’s hold upon people’s moral lives
has been loosened. No longer are people concerned primarily with heavenly retribution, they are far
more afraid of earthly punishment, as if “Hell is neither so certain nor so hot as it used to be.”13 Perhaps
this stems from the rise of governments and legal systems, which gives the appearance of retribution for
wrongs, and thereby leaving no need for a Heavenly judge. Perhaps it is equally the fault of Christians,
who have so abused the doctrine of salvation-by-grace that God has been reduced to a powerless,
kindly-old-grandfather, incapable of wrath or vengeance, and always waiting for his children to come
back to him. This emptying of God’s supremacy has seemingly turned the Almighty from being the
gracious father of the prodigal son who rejoices at his child’s returning to the family, and more into an
old man gravelling at the feet of his wayward son, begging him to grace the family with his presence.
For whatever reason, I would have to agree that the cross is continually being emptied of its power,
while through advancements of all kinds, this present world’s power is being strengthened with every
passing year.

This leads to a common defense employed by many Christians when faced with the prospect of
defending their faith. One might conclude that surely Christianity does no harm, regardless of any lack
of good that it produces. Russell says that the problem is, “that as soon as men incline to doubt received
theology it comes to be supported by odious and harmful means.”14 What he means by this is,
historically, Christians will not let “sleeping dogs lie”. Christianity, by its evangelical nature will adopt
numerous methods in order to persuade those who do not believe. Consequently, “the young must be
preserved from hearing the arguments…which the authorities dislike.”15 This censorship of opposing
ideas leads to generations of Christians reared inside a proverbial bubble, unable to intelligently respond to arguments made against their faith. Russell concedes that religion when believed on the basis of its
truthfulness is understandably defended, and even adds that such defense is respectable, but he “can only
feel profound moral reprobation for those who say that religion ought to be believed because it is useful,
and that to ask whether it is true is a waste of time.”16 He is here attacking those Christians who
evangelize only on the basis of Christianity’s benefits towards humanity and not on its truth-merits.
It is with great sadness that I am forced by the bounds of logic to agree with Russell. This forces
me, as a Christian man seeking to further both my intellectual and spiritual development, to face the fact
that in many ways our Christian culture conditions followers of Christ to “just believe” when in the face
of doubt or controversy. This has led far too many people into a neglect of actual truth, and into a blind
obedience to a faith that they have no training in or any interest in pursuing further. It seems that it is far
easier to follow a faith without questioning it than to diligently seek after truth.

The culmination of Russell’s first article is the comparing of Christianity with Communism. I
know, in a Christian society, where historically church attendance has been the norm, and especially at
Dallas Baptist University, where Christianity is heralded to be the greatest of all goods, such a claim is
absurd, but I would submit that his argument has some merit. As he puts it, Christian apologists would
like to “regard Communism as something very different from Christianity…(but) The evils of
Communism are the same as those that existed in Christianity during the Ages of Faith.”17 How so, one
might ask? Through cruelties, damage to intellectual and moral life, and the falsifying of history,
Christians have historically, in Russell’s view, engaged in activities that are no less evil than the grave
evils of Communism that Christians have touted so boldly. “The Communist, like the Christian,
believes that his doctrine is essential to salvation, and it is this belief which makes salvation possible for him.”18 Since they are both central to salvation and one’s very existence, they cannot cohabitate.
Scientists, according to Russell, are nothing like this. He seems to imply a background logic that is
superior to that of the Christian and Communist alike. This scientific-logic suggests humility and a
general concession that scientists’ assertions are only theories, and that two scientists can agree to
disagree until the appearance of further proof. Once more proof is available, those in scientific circles
are inclined to back down and give way to the newly proven truth. Not so among Christendom, though.
“When two theologians differ, since there are no criteria to which either can appeal, there is nothing but
mutual hatred and an open or covert appeal to force.”19 In one reductionist-swoop, Russell absolutely
dismisses Theology in favor of the more exact disciplines that constitute real scientific endeavors.

Russell, like many others before and after him, implies that there is nothing truthful or useful in
Theology, and it should be viewed as subjective fancy, not suitable for the wise or learned. I will be the
first to admit that many a Christian has earned us this reputation, with the over-personalization of God.
Simply by our incessant preempting of our every whim with, “God told me…”, or by insisting that
ancient texts of scripture spoke new meaning, unseen by anyone except oneself, and therefore must be
straight from the lips of God. These ideas, among others, have justifiably tarnished the Christian’s claim
of absolute truth and of Theology as a valid science. In his book The Idea of a University, John Henry
Newman addresses skeptics of the validity of Theology in this way, “How can we investigate any part of
any order of Knowledge, and stop short of that which enters into every order? All true principles run
over with it, all phenomena converge to it; it is truly the First and Last.”20 What we are left with is two
opposing arguments, but both sides jump to the conclusion that the burden of proof lies within the other.
Atheist Kai Nielsen admits, “To show that an argument is invalid or unsound is not to show that the
conclusion of the argument is false…All the proofs of God’s existence may fail, but it still may be the

case that God exists.”21 Paul Copan, a Christian, explains further, “Absence of evidence is not at all the
same as evidence of absence, which some atheists fail to see.”22 Neither side, in the absence of
verifiable proof, therefore, can dismiss the other.
In the second part of his article, Russell turns his attention to University of Cambridge’s Modern
History Professor, Herbert Butterfield. His destroying of Butterfield’s arguments is harsh and thorough,
but he ends this section with a summary of Butterfield’s remarks,
It would be a good thing if people loved their neighbors, but they do not show much inclination
to do so; Christ said they ought to, and if they believe that Christ was God, they are more likely
to pay attention to his teaching on this point than if he were not; therefore, men who wish people
to love their neighbors will try to persuade them that Christ was God.23
Russell’s disgust with Butterfield is that he is a vocal example of the false-dogma that people employ
only to add weight to their arguments, all in an effort to cause a desired effect within society. Theology,
in other words, is nothing more than the “mere embodiment of superstitious taboos”24 We are once again
at a place where we must examine the “selling points” of our faith. Are we pitching a God whose only
goal is to cause morality and good behavior among His followers, or are those outward manifestations of
morality merely byproducts of a transformed life, resulting from the hope, joy, and love found in our
Creator.

So what indeed does the world need? In Russell’s opinion, “What the world needs is
reasonableness, tolerance, and a realization of the interdependence of the parts of the human
family…and not to return to obscurantist myths.”25 What Russell fails to note, and perhaps to his eternal
20 John Henry Newman. The Idea of a University, 29 21 4
Kai Nielsen. Reason and Practice (1971), 143-44. 22 Paul Copan. “The Presumptuousness of Atheism” (2003) 23 Russell, 201 24 Russell, 201 25 Russell, 204

detriment, is that the teachings of Christianity as found in the Bible, a book he dismisses as copied
works of un-credited original thinkers, embody these very same principles. What can be more
reasonable than the wise teachings found in Proverbs, which herald patience, self-control,
morality…etc? As for tolerance, during his ministry on Earth Jesus discriminated against no one.
Whether through His kind treatment of the woman at the well, His healing of the sick and disabled, or
His prayers of forgiveness for those who were in the act of killing Him, Christ has left us such a clear
picture of tolerance for all people. As for the interdependence of the human family, there is no shortage
of passages and examples of the value of the family within the kingdom of God. Maybe no greater
example is given than that of the church. God instituted his church to rely on one another, and to share
in the glory of Christ and of life together.
In conclusion, I find what Russell has to say interesting and thought provoking, and have used
his writings as a tool to sharpen my own faith in God. At the same time, I feel remorse for his soul,
because it seems to me that in the absence of true Biblical knowledge or a willing heart to seek truth in
God, he settled for the oft believed “obscurantist myths” of atheism. I pray that we will step away from
Russell’s essay, not converted to faithlessness, as he might have desired, but convicted by our own
actions that if unchanged might help to produce other such skeptics.

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Bertrand Russell pictured above and Francis Schaeffer below:Image result for francis schaefferFrancis Schaeffer noted in his book HOW SHOULD WE THEN LIVE? (p. 182 in Vol 5 of Complete Works) in the chapter The Breakdown in Philosophy and Science:In his lecture at Acapulco, George Wald finished with only one final value. It was the same one with which English philosopher Bertrand Russell (1872-1970) was left. For Wald and Russell and for many other modern thinkers, the final value is the biological continuity of the human race. If this is the only final value, one is left wondering why this then has importance. Now having traveled from the pride of man in the High Renaissance and the Enlightenment down to the present despair, we can understand where modern people are. They have no place for a personal God. But equally they have no place for man as man, or for love, or for freedom, or for significance. This brings a crucial problem. Beginning only from man himself, people affirm that man is only a machine. But those who hold this position cannot live like machines! If they could, there would have been no tensions in their intellectual position or in their lives. But even people who believe they are machines cannot live like machines, and thus they must “leap upstairs” against their reason and try to find something which gives meaning to life, even though to do so they have to deny their reason. Francis Schaeffer in another place worded it like this:The universe was created by an infinite personal God and He brought it into existence by spoken word and made man in His own image. When man tries to reduce [philosophically in a materialistic point of view] himself to less than this [less than being made in the image of God] he will always fail and he will always be willing to make these impossible leaps into the area of nonreason even though they don’t give an answer simply because that isn’t what he is. He himself testifies that this infinite personal God, the God of the Old and New Testament is there. We all know deep down that God exists and even atheists have to grapple with that knowledge.Solomon wisely noted in Ecclesiastes 3:11 “God has planted eternity in the heart of men…” (Living Bible). No wonder Bertrand Russell wrote in his autobiography, “It is odd, isn’t it? I feel passionately for this world and many things and people in it, and yet…what is it all? There must be something more important, one feels, though I don’t believe there is. I am haunted. Some ghosts, for some extra mundane regions, seem always trying to tell me something that I am to repeat to the world, but I cannot understand that message.”Take a look at this 7th episode from Schaeffer’s series “HOW SHOULD WE THEN LIVE? The Age of Nonreason”:

How Should We Then Live – Episode Seven – 07 – Portuguese Subtitles

_Instead of making a leap into the area of nonreason the better choice would be to investigate the claims that the Bible is a historically accurate book and that God created the universe and reached out to humankind with the Bible.

Schaeffer then points to the historical accuracy of the Bible in Chapter 5 of the book WHATEVER HAPPENED TO THE HUMAN RACE?

The Bible and Archaeology – Is the Bible from God? (Kyle Butt 42 min)

You want some evidence that indicates that the Bible is true? Here is a good place to start and that is taking a closer look at the archaeology of the Old Testament times. Is the Bible historically accurate? Here are some of the posts I have done in the past on the subject: 1. The Babylonian Chronicleof Nebuchadnezzars Siege of Jerusalem, 2. Hezekiah’s Siloam Tunnel Inscription. 3. Taylor Prism (Sennacherib Hexagonal Prism), 4. Biblical Cities Attested Archaeologically. 5. The Discovery of the Hittites, 6.Shishak Smiting His Captives, 7. Moabite Stone, 8Black Obelisk of Shalmaneser III9A Verification of places in Gospel of John and Book of Acts., 9B Discovery of Ebla Tablets10. Cyrus Cylinder11. Puru “The lot of Yahali” 9th Century B.C.E.12. The Uzziah Tablet Inscription13. The Pilate Inscription14. Caiaphas Ossuary14 B Pontius Pilate Part 214c. Three greatest American Archaeologists moved to accept Bible’s accuracy through archaeology.

____ Related posts:

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Pausing to take a look at the life of HARRY KROTO Part C (Kroto’s admiration of Bertrand Russell examined)

Today we look at the 3rd letter in the Kroto correspondence and his admiration of Bertrand Russell. (Below The Nobel chemistry laureates Harold Kroto, Robert Curl and Richard Smalley) It is with sadness that I write this post having learned of the death of Sir Harold Kroto on April 30, 2016 at the age of […]

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 52 The views of Hegel and Bertrand Russell influenced Gareth Stedman Jones of Cambridge!!

On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said: …Please click on this URL http://vimeo.com/26991975 and you will hear what far smarter people than I have to say on this matter. I agree with them. Harry Kroto _________________ Below you have picture of Dr. Harry Kroto:   Gareth Stedman […]

WOODY WEDNESDAY John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were atheists who don’t deny the ramifications of atheism!!!

Top 10 Woody Allen Movies __________ John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were  atheists who don’t deny the ramifications of atheism!!! Monday, August 06, 2012 (More On) Woody Allen’s Atheism As I wrote in a previous post, I like Woody Allen. I have long admired his […]

John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were two atheists who don’t deny the ramifications of atheism!!!

______ Top 10 Woody Allen Movies PBS American Masters – Woody Allen A Documentary 01 PBS American Masters – Woody Allen A Documentary 02 __________ John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were two atheists who don’t deny the ramifications of atheism!!! Monday, August 06, 2012 […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 4)

THE MORAL ARGUMENT     BERTRAND RUSSELL But aren’t you now saying in effect, I mean by God whatever is good or the sum total of what is good — the system of what is good, and, therefore, when a young man loves anything that is good he is loving God. Is that what you’re […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 3)

Great debate Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, […]

Bertrand Russell v. Frederick Copleston debate transcript and audio (Part 2)

Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of UK/BBC copyright. Pardon the hissy audio. It was recorded 51 […]

Bertrand Russell v. Frederick Copleston debate transcript and audio (Part 1)

Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 4)

THE MORAL ARGUMENT     BERTRAND RUSSELL But aren’t you now saying in effect, I mean by God whatever is good or the sum total of what is good — the system of what is good, and, therefore, when a young man loves anything that is good he is loving God. Is that what you’re […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 3)

Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of […]

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS PART 149 AAA Bertrand Russell’s perfect faith in an uniformity of natural causes in a closed system

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I recently read the book “i don’t have enough faith to be an atheist,” by Norman Geisler. I think of the title of that book when I think about what Francis Schaeffer said about the nature of Bertrand Russell’s faith discussed later in this blog post.RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 149 HH Sir Bertrand Russell (SHORT)Image result for bertrand russellOn November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said:…Please click on this URL http://vimeo.com/26991975and you will hear what far smarter people than I have to say on this matter. I agree with them.Harry KrotoImage result for harry krotoI have attempted to respond to all of Dr. Kroto’s friends arguments and I have posted my responses one per week for over a year now. Here are some of my earlier posts:Arif Ahmed, Sir David AttenboroughMark Balaguer, Horace Barlow, Michael BatePatricia ChurchlandAaron CiechanoverNoam Chomsky,Alan DershowitzHubert Dreyfus, Bart Ehrman, Stephan FeuchtwangDavid Friend,  Riccardo GiacconiIvar Giaever , Roy GlauberRebecca GoldsteinDavid J. Gross,  Brian Greene, Susan GreenfieldStephen F Gudeman,  Alan Guth, Jonathan HaidtTheodor W. Hänsch, Brian Harrison,  Hermann HauserRoald Hoffmann,  Bruce HoodHerbert Huppert,  Gareth Stedman Jones, Steve JonesShelly KaganMichio Kaku,  Stuart Kauffman,  Lawrence KraussHarry Kroto, George LakoffElizabeth Loftus,  Alan MacfarlanePeter MillicanMarvin MinskyLeonard Mlodinow,  Yujin NagasawaAlva NoeDouglas Osheroff,  Jonathan Parry,  Saul PerlmutterHerman Philipse,  Carolyn PorcoRobert M. PriceLisa RandallLord Martin Rees,  Oliver Sacks, John SearleMarcus du SautoySimon SchafferJ. L. Schellenberg,   Lee Silver Peter Singer,  Walter Sinnott-ArmstrongRonald de Sousa, Victor StengerBarry Supple,   Leonard Susskind, Raymond TallisNeil deGrasse Tyson,  .Alexander Vilenkin, Sir John WalkerFrank WilczekSteven Weinberg, and  Lewis Wolpert,In  the first video below in the 14th clip in this series are his words and I will be responding to them in the next few weeks since Sir Bertrand Russell is probably the most quoted skeptic of our time, unless it was someone like Carl Sagan or Antony Flew.  

50 Renowned Academics Speaking About God (Part 1)

Another 50 Renowned Academics Speaking About God (Part 2)

A Further 50 Renowned Academics Speaking About God (Part 3)

__

Quote from Bertrand Russell:

Q: Why are you not a Christian?Russell: Because I see no evidence whatever for any of the Christian dogmas. I’ve examined all the stock arguments in favor of the existence of God, and none of them seem to me to be logically valid.Q: Do you think there’s a practical reason for having a religious belief, for many people?Russell: Well, there can’t be a practical reason for believing what isn’t true. That’s quite… at least, I rule it out as impossible. Either the thing is true, or it isn’t. If it is true, you should believe it, and if it isn’t, you shouldn’t. And if you can’t find out whether it’s true or whether it isn’t, you should suspend judgment. But you can’t… it seems to me a fundamental dishonesty and a fundamental treachery to intellectual integrity to hold a belief because you think it’s useful, and not because you think it’s true._

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Francis Schaeffer noted concerning the IMPLICIT FAITH of Bertrand Russell:I was lecturing at the University of St. Andrews one night and someone put forth the question, “If Christianity is so clear and reasonable then why doesn’t Bertrand Russell then become a Christian? Is it because he hasn’t discovered theology?”It wasn’t a matter of studying theology that was involved but rather that he had too much faith. I was surrounded by humanists and you could hear the gasps. Bertrand Russell and faith; Isn’t this the man of reason? I pointed out that this is a man of high orthodoxy who will hold his IMPLICIT FAITH on the basis of his presuppositions no matter how many times he has to zig and zag because it doesn’t conform to the facts.You must understand what the term IMPLICIT FAITH  means. In the old Roman Catholic Church when someone who became a Roman Catholic they had to promise implicit faith. That meant that you not only had to believe everything that Roman Catholic Church taught then but also everything it would teach in the future. It seems to me this is the kind of faith that these people have in the uniformity of natural causes in a closed system and they have accepted it no matter what it leads them into. I think that these men are men of a high level of IMPLICIT FAITH in their own set of presuppositions. Paul said (in Romans Chapter One) they won’t carry it to it’s logical conclusion even though they hold a great deal of the truth and they have revolted and they have set up a series of universals in themselves which they won’t transgress no matter if they conform to the facts or not.Here below is the Romans passage that Schaeffer is referring to and verse 19 refers to what Schaeffer calls “the mannishness of man” and verse 20 refers to Schaeffer’s other point which is “the universe and it’s form.”Romans 1:18-20 Amplified Bible :18 For God’s [holy] wrath and indignation are revealed from heaven against all ungodliness and unrighteousness of men, who in their wickedness repress and hinder the truth and make it inoperative. 19 For that which is known about God is evident to them and made plain in their inner consciousness, because God [Himself] has shown it to them. 20 For ever since the creation of the world His invisible nature and attributes, that is, His eternal power and divinity, have been made intelligible and clearly discernible in and through the things that have been made (His handiworks). So [men] are without excuse [altogether without any defense or justification].We can actually see the two points makes playing themselves out in Bertrand Russell’s own life.

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[From a letter dated August 11, 1918 to Miss Rinder when Russell was 46]It is so with all who spend their lives in the quest of something elusive, and yet omnipresent, and at once subtle and infinite. One seeks it in music, and the sea, and sunsets; at times I have seemed very near it in crowds when I have been feeling strongly what they were feeling; one seeks it in love above all. But if one lets oneself imagine one has found it, some cruel irony is sure to come and show one that it is not really found.
The outcome is that one is a ghost, floating through the world without any real contact. Even when one feels nearest to other people, something in one seems obstinately to belong to God and to refuse to enter into any earthly communion—at least that is how I should express it if I thought there was a God. It is odd isn’t it? I care passionately for this world, and many things and people in it, and yet…what is it all? There must be something more important, one feels, though I don’t believe there is. I am haunted—some ghost, from some extra-mundane region, seems always trying to tell me something that I am to repeat to the world, but I cannot understand the message. There was evidence during Bertrand Russell’s own life that indicated that the Bible was true and could be trusted.Archaeology Verifies the Bible as God’s Word Sir William RamsayDefends the New TestamentChapter 2Sir William Ramsay, an atheist and the son of atheists, tried to disprove the Bible. He was a wealthy person who had graduated from the prestigious University of Oxford. Like Albright, Ramsay studied under the famous liberal German historical school in the mid-nineteenth century. Esteemed for its scholarship, this school also taught that the New Testament was not a historical document. As an anti-Semitic move, this would totally eradicate the Nation of Israel from history.With this premise, Ramsay devoted his whole life to archaeology and determined that he would disprove the Bible.He set out for the Holy Land and decided to disprove the book of Acts. After 25 or more years (he had released book after book during this time), he was incredibly impressed by the accuracy of Luke in his writings finally declaring that ‘Luke is a historian of the first rank; not merely are his statements of fact trustworthy’ . . . ‘this author should be placed along with the very greatest of historians’ . . . ‘Luke’s history is unsurpassed in respect of its trustworthiness.’Luke’s accuracy is demonstrated by the fact that he names key historical figures in the correct time sequence as well as correct titles to government officials in various areas: Thessalonica, politarchs; Ephesus, temple wardens; Cyprus, proconsul; and Malta, the first man of the island. The two books, the Gospel of Luke and book of Acts, that Luke has authored remain accurate documents of history. Ramsay stated, “This author [Luke] should be placed along with the very greatest of historians.”Finally, in one of his books Ramsay shocked the entire intellectual world by declaring himself to be a Christian. Numerous other archaeologists have had similar experiences. Having set out to show the Bible false, they themselves have been proven false and, as a consequence, have accepted Christ as Lord.In an outstanding academic career, Ramsay was honored with doctorates from nine universities and eventually knighted for his contributions to modern scholarship. Several of his works on New Testament history are considered classics. When confronted with the evidence of years of travel and study, Sir William Ramsay learned what many others before him and since have been forced to acknowledge: When we objectively examine the evidence for the Bible’s accuracy and veracity, the only conclusion we can reach is that the Bible is true.Later Archaeologists Confirm Ramsay

 

New Testament Higher Criticism Archaeology Verifies the Bible
Luke 3:1 In Luke’s announcement of Jesus’ public ministry (Luke 3:1), he mentions, “Lysanius tetrarch of Abilene.” Scholars questioned Luke’s credibility since the only Lysanius known for centuries was a ruler of Chalcis who ruled from 40-36 B.C. However, an inscription dating to be in the time of Tiberius, who ruled from 14-37 A.D., was found recording a temple dedication which names Lysanius as the “tetrarch of Abila” near Damascus. This matches well with Luke’s account.
Acts 18:12-17 In Acts 18:12-17, Paul was brought before Gallio, the proconsul of Achaea. At  Delphi an inscription of a letter from Emperor Claudius was discovered. In  it  he states,  “Lucius  Junios Gallio,  my  friend,  and the proconsul of Achaia . . .” Historians date the inscription to 52 A.D., which corresponds to the time of the apostle’s stay in 51.
Acts 19:22 and Romans 16:23

In Acts 19:22 and Romans 16:23, Erastus, a coworker of Paul, is named the Corinthian city treasurer.Archaeologists excavating a Corinthian theatre in 1928 discovered an inscription. It reads, “Erastus in return for his aedilship laid the pavement at his own expense.”The pavement was laid in 50 A.D. The designation of treasurer describes the work of a Corinthian aedile.Acts 28:7In Acts 28:7, Luke gives Plubius, the chief man on the island of Malta, the title, “first man of the island.”Scholars questioned this strange title and deemed it unhistorical.Inscriptions have recently been discovered on the island that indeed gives Plubius the title of “first man.” In all, Luke names thirty-two countries, fifty-four cities, and nine islands without error.A.N. Sherwin-White states, “For Acts the confirmation of historicity is overwhelming. . . . Any attempt to reject its basic historicity must now appear absurd. Roman historians have long taken it for granted.”Here is some below:

TRUTH AND HISTORY (chapter 5 of WHATEVER HAPPENED TO THE HUMAN RACE?, under footnotes #97 and #98) written by Francis Schaeffer and C. Everett Koop

A common assumption among liberal scholars is that because the Gospels are theologically motivated writings–which they are–they cannot also be historically accurate. In other words, because Luke, say (when he wrote the Book of Luke and the Book of Acts), was convinced of the deity of Christ, this influenced his work to the point where it ceased to be reliable as a historical account. The assumption that a writing cannot be both historical and theological is false.The experience of the famous classical archaeologist Sir William Ramsay illustrates this well. When he began his pioneer work of exploration in Asia Minor, he accepted the view then current among the Tubingen scholars of his day that the Book of Acts was written long after the events in Paul’s life and was therefore historically inaccurate. However, his travels and discoveries increasingly forced upon his mind a totally different picture, and he became convinced that Acts was minutely accurate in many details which could be checked.Related posts:

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Pausing to take a look at the life of HARRY KROTO Part C (Kroto’s admiration of Bertrand Russell examined)

Today we look at the 3rd letter in the Kroto correspondence and his admiration of Bertrand Russell. (Below The Nobel chemistry laureates Harold Kroto, Robert Curl and Richard Smalley) It is with sadness that I write this post having learned of the death of Sir Harold Kroto on April 30, 2016 at the age of […]

RESPONDING TO HARRY KROTO’S BRILLIANT RENOWNED ACADEMICS!! Part 52 The views of Hegel and Bertrand Russell influenced Gareth Stedman Jones of Cambridge!!

On November 21, 2014 I received a letter from Nobel Laureate Harry Kroto and it said: …Please click on this URL http://vimeo.com/26991975 and you will hear what far smarter people than I have to say on this matter. I agree with them. Harry Kroto _________________ Below you have picture of Dr. Harry Kroto:   Gareth Stedman […]

WOODY WEDNESDAY John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were atheists who don’t deny the ramifications of atheism!!!

Top 10 Woody Allen Movies __________ John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were  atheists who don’t deny the ramifications of atheism!!! Monday, August 06, 2012 (More On) Woody Allen’s Atheism As I wrote in a previous post, I like Woody Allen. I have long admired his […]

John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were two atheists who don’t deny the ramifications of atheism!!!

______ Top 10 Woody Allen Movies PBS American Masters – Woody Allen A Documentary 01 PBS American Masters – Woody Allen A Documentary 02 __________ John Piippo makes the case that Bertrand Russell would have loved Woody Allen because they both were two atheists who don’t deny the ramifications of atheism!!! Monday, August 06, 2012 […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 4)

THE MORAL ARGUMENT     BERTRAND RUSSELL But aren’t you now saying in effect, I mean by God whatever is good or the sum total of what is good — the system of what is good, and, therefore, when a young man loves anything that is good he is loving God. Is that what you’re […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 3)

Great debate Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, […]

Bertrand Russell v. Frederick Copleston debate transcript and audio (Part 2)

Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of UK/BBC copyright. Pardon the hissy audio. It was recorded 51 […]

Bertrand Russell v. Frederick Copleston debate transcript and audio (Part 1)

Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 4)

THE MORAL ARGUMENT     BERTRAND RUSSELL But aren’t you now saying in effect, I mean by God whatever is good or the sum total of what is good — the system of what is good, and, therefore, when a young man loves anything that is good he is loving God. Is that what you’re […]

Bertrand Russell v. Frederick Copleston debate transcript (Part 3)

Fr. Frederick C. Copleston vs Bertrand Russell – Part 1 Uploaded by riversonthemoon on Jul 15, 2009 BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of […]