Of: wat is gevaarlijker, geloof of ongeloof?
Secularisten in Nederland zijn bezig een campagne te voeren tegen godsdienst. “Geloof” zou gevaarlijk zijn: kijk hoe de radicale moslims anders denkenden vermoorden door terroristische acties. Kijk ook naar de geschiedenis: bloeddorstige jihads van de moslims, kruistochten van de christenen, katholieken vermoorden protestanten en protestanten vermoorden katholieken. In de 20e eeuw doodden hindoes moslims, moslims hindoes, en hindoes en moslims christenen, in India en Pakistan. En in Sri Lanka gingen boeddhistische Singalese en hindoe Tamils elkaar te lijf. Kortom, waar er godsdienst is, nemen intolerantie en geweld toe. Godsdienst is levensgevaarlijk!
Ik denk dat we alleen met afschuw en verdriet kunnen kijken naar wat “gelovigen” tegen elkaar gedaan hebben en nog doen. Het is een trieste geschiedenis.
Alleen, doen “ongelovigen” het beter? De meest succesvolle plegers van genocide en het uitroeien van ongewenste groepen waren niet de “godsdienstige” mensen in de 20e eeuw, maar de heidense Nazi’s en de atheistische communisten: Hitler, Stalin, Mao, en Pol Pot, hebben vele mijloenen meer mensen gedood dan alle godsdientige bewegingen bij elkaar. Een klassieke prototype van politieke massamoord in de geschiedenis is de Franse revolutie van 1789, toen de fanatieke, anti-christelijke, “Verlichte” humanistische leiders van de Revolutie alle mogelijke vijanden uiteindelijk naar de guillotine wilden sturen.
Onze conclusie: de geschiedenis laat zien hoe hardnekkig haat en geweld kunnen zijn in de harten en in het gedrag van mensen. We zien geen progressie naar utopie in de geschiedenis, maar helaas een regelmatige herhaling van moordpartijen en onrechtvaardige oorlogen. Wij mensen in het algemeen zijn allemaal in staat om moordenaars te worden. Alle overtuigingen, ook idealistische overtuigingen, kunnen gebruikt worden om andere mensen zwart te schilderen en uiteindelijk te willen uitroeien. “All you need is love,” hebben de Beatles gezongen. En als je niet meezingt zullen we je ophangen.
Continue Reading maart 8th, 2010
De PKN (Protestantse Kerk in Nederland) dominee Klaas Hendrikse gelooft niet dat God bestaat, maar dat Hij “gebeurt.”
Continue Reading februari 28th, 2010
Paulus preekte Jezus als lichamelijk opgestaan, het bewijs voor alle mensen dat God de wereld zal oordelen door hem.
Continue Reading februari 25th, 2010
Review of Hunter Baker, The End of Secularism, by K.T. Karnick, in the magazine Christianity Today, Feb. 11, 2010
What the current spate of anti-Christian screeds really reflects, it now seems clear, is bitter disappointment at Americans’ continuing refusal to come to their senses and stop believing in God.
Continue Reading februari 22nd, 2010
Franca Treur, romanschrijver, ex-belijdend lid Gereformeerde Gemeente
Van Kim Batteau
Het is diep en diep triest dat er zo veel Franca’s in Nederland rondlopen. Haar eigen conclusie, na jaren studie in Leiden: God is een menselijke projectie en niet meer dan dat. Ze zegt dat ze veel moest huilen toen ze nog tobde over haar afscheid van het geloof. Maar op basis van rationele overwegingen kwam ze tot deze voor haar onvermijdelijke en eerst zo emotionele conclusie.
Nederland heeft meer, niet minder apologetiek nodig op onze universiteiten en hogescholen. Wie is het met me eens?
En: laten we blijven bidden voor Franca Treur.
Continue Reading februari 21st, 2010
God and disasters (4). Post from Talking Philosophy by Mike LaBossiere and a response from Kim Batteau.
When watching the news clips of people speaking about prayer and faith in the face of an earthquake, I was reminded of the 1755 Lisbon earthquake [9]. in philosophy [10], this event is best remembered in the context of Voltaire’s criticism of Leibniz [11]‘ claim that this is the best of all possible worlds [12]. After all, it is rather difficult to reconcile the idea of a benevolent and all powerful God [13] with such natural disasters. David Hume [14] also wrote on this problem and explicitly criticized Leibniz.
Response from Kim Batteau: Let us look at the phenomenon “earthquake” more closely, thinking of the famous Lisbon earthquake 0f 1755 and the Haiti earthquake of 2010 as our examples. In these and similar earthquakes tens of thousands of people, men, women, and children lost their lives in violent deaths, or died after somtimes long drawn-out suffering under collapsed buildings. Voltaire and Hume reacted with their criticism of Leibniz, as Mike LaBossiere points out. Leibniz was a theist of sorts, and defended the compatibility of the existence of a good and all-powerful God with natural disasters. Voltaire was not an atheist, but a deist, believing that God had created everything, winding nature up like a clock, which then moved totally mechanically on its own and without further interference from Him. Hume was a sceptic, and most likely an atheist, although he clothed his ideas about religion in deist-sounding words, and criticized some of the blatant atheism of his time. Voltaire and Hume were adamant in finding God’s (theoretical) direct involvement with natural disasters as an incompatible with His (possible) goodness. Therefore they doubted such involvement. Effectively they were criticizing the God of the Bible, who creates, but also causes (or allows) natural disasters. This criticism struck a chord with Enlightenment man, and today the atheist’s creed (see my first entry under this heading) is widespread in the West, among intellectuals and among ordinary people on the street.
To a certain degree, we may perceive this critical reaction to natural disasters in the Bible book Job, where Job complains to God that he is being unfairly punished, with family being killed (by a natural disaster) as well as with his own sickness. However, we notice that Job never doubts God’s existence or involvement with life on earth. Making Job a modern man, as in the play J.B., is a modern misuse of him.
The key issue has to be: on what consistent basis can we say that natural disasters “ought not to happen”? On the basis of naturalism, natural disasters are simply natural phenomena. The consistent naturalist must deny that nature “ought” to behave in one way or another. Nature is not a matter of “ought,” but of “is.” Therefore we get the paradoxical result of naturalists (Voltaire, Hume) objecting to the theoretical possibility of God’s causing or allowing natural disasters, on the basis of the idea that “such disasters ought not to happen,” while their naturalist presuppositions deny that such an objection to natural phenomena is possible. This is more than a paradox: it makes their case against God groundless. It is also leads inevitably to the philosophical position that the terrible suffering of people in earthquakes is simply a natural phenomenon.
We may not let naturalists get away with murder, philosophically speaking. You cannot be at peace with a nature in which natural disasters are merely natural phenomena, and at the same time be deeply disturbed by such disasters. Even the word “disaster” is a misnomer here. However, your disturbance may lead you to question the “normality” of nature as we now experience it on earth. With the result that one’ s gut feeling that natural disasters like the Lisbon and Haiti earthquakes “ought not to happen,” is warranted, and leads you on to the truths which the Bible reveals about God as creator, judge, redeemer and recreator, and you begin to look at nature, earthquakes, and the story of our life on earth in a new way.
Continue Reading februari 6th, 2010
God and disasters (3). Post from Talking Philosophy by Mike LaBossiere and a response from Kim Batteau.
When watching the news clips of people speaking about prayer and faith in the face of an earthquake, I was reminded of the 1755 Lisbon earthquake [9]. in philosophy [10], this event is best remembered in the context of Voltaire’s criticism of Leibniz [11]‘ claim that this is the best of all possible worlds [12]. After all, it is rather difficult to reconcile the idea of a benevolent and all powerful God [13] with such natural disasters. David Hume [14] also wrote on this problem and explicitly criticized Leibniz.
Response by Kim Batteau: It is one of the puzzling questions in the history of philosophy: why did no one at that time (as far as we know) respond to the naturalism of Hume by demonstrating naturalism’s destruction of moral discourse? Further, almost no one (as far as we know) responded to Marx’s naturalism, or Nietzsche’s naturalism, with this very simple yet totally devastating argument. That is, if all reality is either a natural state or a natural event, and if nature by definition is amoral, therefore any “objections” to reality, either social reality or religious beliefs, are themselves amoral statements masked as genuine moral discourse. If everything is nature, that includes all thoughts and words of the animals called human. If nature is amoral thus all the thoughts and words of the animals called human are themselves amoral. To then call one state or event “evil,” is itself neither good nor bad, but amoral. And words such as “evil” or “good,” or saying “suffering is bad,” are by definition amoral and thus totally self-contradictory. One cannot both be a part of nature, which is amoral, and try to function outside or above nature, with moral language.
Let’s use a visual example. One says “everything is water.” But then one says: “we arrived on dry land.” However, if you first say “everything is water,” there can be no dry land in your universe. If everything is amoral nature, there can be no moral discourse in your universe.
Continue Reading februari 4th, 2010
God and disasters (2). Post from Talking Philosophy by Mike LaBossiere and a response from Kim Batteau.
Let’s look again at what Mike LaBossiere writes:
Rather than focus on the problem of evil, the point I am addressing is that it seems rather odd to pray to God in such a context. After all, if it is assumed that God exists and has the usual attributes (all good, all powerful and all knowing) then praying would make no sense. This is because the earthquake was allowed (or perhaps caused) by God. He knows about the event and hence prayer is not needed to let God know that a disaster has struck. Since He is all powerful, He could render aid. However, if He did not want the disaster to strike, then it would not have occurred. Praying to God would be like asking for help from the person who is punching you in the face-obviously that person is not going to render aid.
Response from Kim Batteau: This sounds logical, but it is a flawed piece of reasoning. If naturalism is an impossible basis for moral discourse, since a purely natural world is morally neutral, and all events and states of affairs are therefore morally neutral, then we are left with a world in which God has made us. God has apparently the power to rule over all things, without Himself being guilty for the evils which men do. He also has the ability to “subject creation to futility” as Paul writes in Romans 8:20, so that natural disasters are commonplace on earth. These natural disasters may be His punishment for specific human evil, but can also be an instance of His general “curse” of the earth due to Adam’s sin in the beginning (Gen. 3:17). It is not illogical for God to be continuing to subject the earth to futility (the curse), with natural disasters as the result, and His being able to listen to the prayers of His people for mercy in the midst of this judgment. Concretely this would mean that Haiti has been subject to the consequences of the Fall for creation–an earthquake, and that Christians in Haiti can pray for God’s help to alleviate their suffering and deliver them from death.
Continue Reading februari 4th, 2010
God and disasters (1). Post from Talking Philosophy by Mike LaBossiere and responses ( ) from Kim Batteau
When natural disasters [2] strike [3] it is common for people to pray for assistance and rely on their faith [4] for comfort. The earthquake [5] that devastated Haiti [6] has been no exception. When watching the news [7] coverage of the terrible aftermath I saw many people mention how they had prayed and how they had been relying on their faith.
On one hand, it would seem to be cruel and callous to offer any philosophical discussion of prayer [8] and faith in such a context. After all, in such a disaster people need something to sustain them and give them hope. If this involves faith, then so be it.
On the other hand, there is certainly something here well worth discussing.
Continue Reading januari 30th, 2010
Article from TodayTech.info
Dan Woolley was all over the news last week as the tech geek who survived the Haiti earthquake with the help of a first-aid iPhone app, his digital SLR and, of course, a lot of luck. The religious man credits his survival to God and all those praying for him….
The religious man credits his survival to God and all those praying for him. But in an interview with Wired.com, he reveals that he was even more technologically resourceful than initial reports recommended.
After the quake struck, burying the Hotel Montana in rubble, Woolley, a web programmer, came up with some clever techy ideas. In addition to consulting the iPhone app First Aid & CPR for advice on treating cuts, Woolley used his digital SLR’s focusing light to help illuminate his surroundings. He snapped photos of the wreckage, using the flash to help him search for refuge. His viewfinder revealed a crumbled elevator shaft, where he prayed, rested and bandaged his wounds. Then, Woolley set his alarm to go off each 20 minutes to stay awake, fearing that if he fell asleep, he could go into shock. A French rescue team dug him out of the shaft 65 hours later.
While waiting for rescue, Woolley recorded voice memos for his family with his iPhone. And when he was feeling discouraged, he used the iPod app to listen to music.
How did his iPhone battery last an astounding 65 hours? Woolley had a Mophie “Juice Pack” battery extender that he plugged into his iPhone, giving it several hours more juice. He also stopped using the alarm after feeling reassured that he wouldn’t go into shock.
When the battery meter sank to 20 percent, Woolley shut off the iPhone to save the power. Before he did, he’d stored some text messages calling for help, figuring he would have them ready to send in case he could get a miraculous cell connection.
“It really was an astounding tool in my pocket, and I was really glad to have it,” Woolley told Wired.com on the phone.
Woolley clarified that he was using the app not to learn to treat his cuts, but rather to ensure he was doing it properly.
“I don’t know if I would’ve necessarily done things differently if I didn’t have [the iPhone app],” Woolley admitted. “At a point of great inner turmoil it was great to have something that was definitive. It’s not like I read it and I learned and said, oh really I should tie the wound? It’s more like OK, this is what I do. All right, I’m doing the right thing.”
Woolley added that many on the internet criticized him for not having a first-aid kit with him. He stated critics were missing a major point about the importance of the iPhone, and other similar app-powered smartphones, such as Google’s Nexus One , being a general-purpose tool that you carry with you everywhere.
“For people who pointed out I should’ve had a pocket first aid kit, the reason they’re wrong is I wouldn’t have it in my pocket,” he stated. “How many people have gone out of their way to add one more thing to their pocket? What was valuable about the iPhone is it was already in my pocket. And I thought, it would probably be a good way to have some first aid tips in here, so I downloaded that app. That’s the value of this utility.”
Woolley was one of reportedly 23 survivors rescued from the rubble that buried Hotel Montana in Port-au-Prince, Haiti after the huge earthquake. He was shooting a video about poverty-stricken children in Haiti with his friend David Hames, a filmmaker, when the quake struck. Hames was not found.
“My iPhone did not save me, God and the prayers of tens of thousands of His people did,” Woolley stated.
Continue Reading januari 29th, 2010
(CNN) — Blind violinist Romel Joseph laid in what he called his “grave” for 18 hours.
The concrete support beams of his music school in Haiti pinned his legs and feet. Buried in the rubble of the five-story building, Romel realized he was trapped and would not be able to get out on his own.
He was overwhelmed by the hot air. He began to have a conversation with God.
Continue Reading januari 28th, 2010
From the website of the Cure aid organization (see www.helpcurenow.org)
January 27 Update from Haiti
January 27, 2010 at 9:54 am
Here is the latest from the field:
Saving lives and limbs
So far, our CURE medical team has set up six operating rooms and has performed approximately 500 surgeries and set 3,000 fractures. According to a UN assessment team, the CURE site has the best run operating rooms of all the hospitals in Port au Prince. Please pray that our efforts continue to be blessed and that our team can treat as many patients as possible in the best way possible.
Continue Reading januari 27th, 2010
translated from the Dutch article from Gerhard Wilts in the Nederlands Dagblad, Jan. 26
Port-au Prince — It was a church service never to be forgotten. Deborah and Kyrk Baker, both of whom sent to Port-au-Prince by the Baptist Haiti Mission, were deeply impressed by the “message of hope” which they heard last Sunday (Jan. 24). “What an incredible experience to worship, together with my brothers and sisters in Christ, who have suffered so much since January 12th,” says Deborah. “‘This is clear proof that God is in control and has not forgotten us!”
Continue Reading januari 27th, 2010
Port-au-Prince, Haiti (CNN) — A nation of desperate and grieving people showed the fervency of their faith Saturday in this earthquake-ravaged capital.
They mourned an archbishop, prayed in an open-air revival and, later in the day, witnessed a miracle.
In a somber ceremony, Haitians turned out for a funeral Mass for the archbishop of Port-au-Prince, whose body had been recovered from rubble near the landmark national cathedral. They buried Monsignor Joseph Serge Miot at Lilavois Cemetery.
Not far away, in a central city refugee camp, Marielourde Meridier hoisted her arms skyward, shook her head from side to side and shouted out the word “Grace!”
Continue Reading januari 24th, 2010
Port-au-Prince, Haiti (CNN) — Throngs of mourners turned out for a funeral Mass on Saturday for the archbishop of Port-au-Prince, whose body was pulled from ruins near the national cathedral after the massive earthquake in Haiti.
When the service ended, the body of 63-year-old Monsignor Joseph Serge Miot was taken to Lilavois Cemetery for burial.
Haitian President Rene Preval attended theRoman Catholic Mass.
Continue Reading januari 23rd, 2010
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