If indeed truth propositions and reality can only be perceived through the logical constructions of the physical world as manifest in and through experience, the existence of God seems unrealistic at best to Russell. To the atheistic philosopher the reasons to embrace the existence of God do not follow the principles of logic and do not seem to be true to human experience or inferences upon such experience. Russell tackles the theistic reasons for the existence of God in many of his books and essays, the most famous of which is his essay that was originally given as a lecture to the National Secular Society in 1927. In his work, he speaks on "the first cause argument" as well as those stemming from natural law, design, morals, and evidences from the history of Christianity.
To begin, combats the idea that theists, most notably Thomas Aquinas, firmly grasp as a logical construction that is valid based on sense experience. That is, as Russell explains, "everything that we see in this world has a cause, and as you go back in the chain of causes further and further you must come to a First Cause, and to that First Cause, you give the name God." This is a weak argument that lacks credence because it naturally begs the question, "Who caused God?" If everything has a cause, God must have a cause as well, says Russell.
But this is an insufficient way of looking at the theistic viewpoint. Frederick Copleston posed the first cause argument in more explainable terms to Lord Russell in a debate hosted by the BBC on January 28, 1948. In this debate, Russell reasserted his viewpoint that he does not find it necessary that the universe had a cause, and if there was a ground, Russell would listen to it. Copelston replied, "The series of events is either caused or its not caused. If it is caused there must obviously be a cause outside the series. If it's not caused, then it's sufficient to itself. And if it's sufficient to itself, then it is what I call, necessary. But it can't be necessary, since each member is contingent, and we've agreed that the total is no reality apart from the members. Therefore, it can't be necessary...the statement, 'the world is simply there and is inexplicable' can't beget out of logical analysis."
Ironically, Copleston seems to be more analytic than the founder of analytic philosophy.
[1]Bertrand Russell., Why I Am Not a Christian, and Other Essays on Religion and Related Subjects (Simon and Schuster, Inc.: New York, NY), 6.
[1] Frederick C. Copelston, Bertrand Russell, Frederick C. Copelston vs. Bertrand Russel. BBC Third Programme Recording (1948), part 2 [on-line]; accessed 18 November 2009; available from http://video.google.com/videosearch?sourceid=navclient&rlz=1T4SUNA_enUS219US220&q=bertrand%20russell%20atheism%20debate&um=1&ie=UTF8&sa=N&hl=en&tab=wv#sourceid=navclient&rlz=1T4SUNA_enUS219US220&q=bertrand+russell+atheism+debate&um=1&ie=UTF8&sa=N&hl=en&tab=wv&qvid=bertrand+russell+atheism+debate&vid=-570402838020470563
Wednesday, December 30
Christmas and New Years Hope and Promise
"The glory of the Lord shall be revealed and all flesh shall see it together"
Isaiah 40:5
"We anticipate the happy day when the whole world shall be converted to Christ; when the gods of the heathen shall be cast to the moles and the bats; when Romanism shall be exploded, and the crescent of Mohammed shall wane, never again to cast its baleful rays upon the nations; when kings shall bow down before the Prince of Peace, and all naitons sahl call their Redeemer blessed. Some despair of this. They look upon the world as a vessel breaking up and going to pieces, never to float again. We know that the world and all that is therein is one day to be burnt up, and afterwards we look for new heavens and for a new earth; but we cannot read our Bibles without the conviction that:
Jesus shall reign where'er the sun
Does his successive journeys run.
We are not discouraged by the length of His delays; we are not disheartened by the long period which He allots to the church in which to struggle with little success and much defeat. We believe that God will never suffer this world, which has once seen Christ's blood shed upon it, to be always the devil's stronghold. Christ came hither to deliver this world from the detested sway of the powers of darkness. What a shout shall that be when men and angels shall unite to cry, 'Hallelujah, hallelujah, for the Lord God Omnipotent reigneth'! What a satisfaction will it be in that day to have had a share in the fight, to have helped to break the arrows of the bow, and to have aided in winning the victory for our Lord! Happy are they who trust themselves with this conquering Lord, and who fight side by side with Him, doing their little in His name and by His strength! How unhappy are those on the side of evil! It is a losing side, and it is a matter wherein to lose is to lose and to be lost for ever. On whose side are you?"
(Charles Spurgeon, Morning and Evening [Evening Devotion] December 24)
Thursday, December 17
Bertrand Russell's Philosophy
The journey of Bertrand Russell's life stems in part from the journey of his philosophical life. Russell was one who developed philosophic overtures that ebbed and flowed from his intellectual understanding of the universe. To be sure, in his writings there is a change in emphasis from an early idealistic or Monistic understanding of the universe to a realistic, neutral monistic one. Finally, with various intricacies in between, it could be argued that Russell finished his days holding to logical positivism which was founded upon his materialistic understanding of the universe. Most known for his analytic philosophy, Russell maintained that knowledge is true when philosophical propositions are based on logical constructions largely derived from principles of statistics and theorems, of which sense experience plays a subsidiary role.
Central to his philosophy, throughout the development in his understanding, was the place of the logic behind mathematics. In his works The Principles of Mathematics and Principia Mathematica Russell thought it advantageous to demonstrate that if mathematical postulates rest on logic, certainty can be grasped. If a certain mathematical principle could not be related to or stem from statistics and theorems, certainty could not be proven, which formed the basis of his philosophy. This contradicted his earliest idealist claim that reality is inseparable from and dependent upon the mind and that all reality is mental and One, and embraced a more moderate approach. Adopting realism, Russell stated that objects of experience are independent of experience of them and depend upon the logical proposition and knowledge a priori. Deviating from this view, Russell ultimately geared away from the validity of a priori knowledge, stating that the material world is all that exists. As one comes to knowledge a posteriori (or from experience and perception), one can make inferences based on logic to causes and effects. In other words, true inferences can be made from sense perception if indeed the experiences can be validated through logical meaning. Otherwise, one would be hard pressed to make a truth claim.
At the same time, truth claims for Russell had limits. He saw that at its best, the scientific examination of things break reality down to components and parts that can be grasped, but nevertheless, our experience can fail us. Thus, valid truth propositions in the ultimate sense are derived from the perceptions and experience of the individual based on logical constructions of scientific observational and experiential data but is still probabilistic and not certain.
[1]A.C. Grayling., Russell (Oxford University Press: New York, NY), 60-61.
Central to his philosophy, throughout the development in his understanding, was the place of the logic behind mathematics. In his works The Principles of Mathematics and Principia Mathematica Russell thought it advantageous to demonstrate that if mathematical postulates rest on logic, certainty can be grasped. If a certain mathematical principle could not be related to or stem from statistics and theorems, certainty could not be proven, which formed the basis of his philosophy. This contradicted his earliest idealist claim that reality is inseparable from and dependent upon the mind and that all reality is mental and One, and embraced a more moderate approach. Adopting realism, Russell stated that objects of experience are independent of experience of them and depend upon the logical proposition and knowledge a priori. Deviating from this view, Russell ultimately geared away from the validity of a priori knowledge, stating that the material world is all that exists. As one comes to knowledge a posteriori (or from experience and perception), one can make inferences based on logic to causes and effects. In other words, true inferences can be made from sense perception if indeed the experiences can be validated through logical meaning. Otherwise, one would be hard pressed to make a truth claim.
At the same time, truth claims for Russell had limits. He saw that at its best, the scientific examination of things break reality down to components and parts that can be grasped, but nevertheless, our experience can fail us. Thus, valid truth propositions in the ultimate sense are derived from the perceptions and experience of the individual based on logical constructions of scientific observational and experiential data but is still probabilistic and not certain.
[1]A.C. Grayling., Russell (Oxford University Press: New York, NY), 60-61.
Sunday, December 13
Star of Bethlehem
"For millennia, believers, scoffers and the curious have wondered at the Biblical account of the Star. The Bible recounts unusual, or even impossible astronomical events at Christ's birth. For many doubters, the account of the Star is easily dismissed as myth. For many believers, it's a mystery accepted on faith. But what happens if we combine current historical scholarship, astronomical fact and an open mind? Judge for yourself..."
http://www.bethlehemstar.net
What this study provides is a fascinating portrayal of the beauty of God's handiwork in placing the planetary and celestial bodies in exact conjunction at the precise time surrounding the birth of Christ to guide men to worship the King. Not only is this a great apologetics topic, with many wondering how such a star as described in the Bible could really be true, it is a comforting thought to realize that God is in control of every molecule whether big or small. Jehovah is the One who created, sustains, and redeems mankind. And He is One who is now directing our history, human history, for His purposes. For us Christians, it is a purpose that is for our good in the end, which is comforting to realize with a God who is so powerful. That power is for our good, and not for our eternal destruction if we Kiss the Son lest He be angry. So...trust Him. Trust Christ and treasure Him as One who came from heaven to live, suffer, and die to pay the penalty for sinners. Rest and bank on the merits of Christ and not your own so that you do not meet a God who pours His wrath out on you because of sin, but instead meet a God who is like a good Father, giving you the inheritance of nations because He is King and His justice has been satisfied.
http://www.bethlehemstar.net
What this study provides is a fascinating portrayal of the beauty of God's handiwork in placing the planetary and celestial bodies in exact conjunction at the precise time surrounding the birth of Christ to guide men to worship the King. Not only is this a great apologetics topic, with many wondering how such a star as described in the Bible could really be true, it is a comforting thought to realize that God is in control of every molecule whether big or small. Jehovah is the One who created, sustains, and redeems mankind. And He is One who is now directing our history, human history, for His purposes. For us Christians, it is a purpose that is for our good in the end, which is comforting to realize with a God who is so powerful. That power is for our good, and not for our eternal destruction if we Kiss the Son lest He be angry. So...trust Him. Trust Christ and treasure Him as One who came from heaven to live, suffer, and die to pay the penalty for sinners. Rest and bank on the merits of Christ and not your own so that you do not meet a God who pours His wrath out on you because of sin, but instead meet a God who is like a good Father, giving you the inheritance of nations because He is King and His justice has been satisfied.
Friday, December 11
Bertrand Russell's Life Part Two
Throughout his life and especially in his later years, Bertrand Russell put into practice his political philosophy of pacifism by speaking and writing against the wars that were raging, calling into account the war crimes committed by the Allies. He was arrested in 1918 for the articles that displayed his anti-war sentiment concerning World War One, and later was arrested for his anti-war demonstrations concerning the Vietnam War. To him, the best way to preserve world order and peace was for men and women to gain the appropriate amount of knowledge in truth. This truth would liberate the world to fulfill their desires in a manner which ran parallel to the desires of others, rather than running counter to them and causing conflict, and ultimately, war. Thus, he founded The Bertrand Russell Peace Foundation and the Atlantic Peace Foundation deeming education and diplomacy the main means by which true and lasting unity could be found among the nations. The form of government that would best bring about united interaction and like-mindedness was a world government. An ideal of this nature was proposed in Principles of Social Reconstruction.
Being opposed to the First World War and the Vietnam and Korean War, but in favor of the Second World War, Russell was a pacifist in theory, but under extreme cases saw war as necessary, especially with the tyrant Hitler. He was also against nuclear proliferation, being the first president of the Campaign for Nuclear Disarmament (CND). Ironically, Russell thought that the United States was just as much, if not more to blame than the Soviet Union in bringing about panic and destruction, despite the fact that the conflicts in Vietnam and Korea and the Cuban Missile Crisis all found their roots in the U.S.S.R. In his mind, the combative and destructive forces of the United States Army would have avoided much bloodshed and chaos by being diplomatic, as neither side was in favor of complete obliteration of the other.
As he continued to speak to large audiences, write articles and essays on current events and philosophy, and even arrange meetings with foreign leaders to discuss policies, Russell’s health eventually deteriorated to the point that he became confined to his home in Wales, writing on his life the year before his death. His final major work, The Autobiography of Bertrand Russell became a three volume set, which was finished in 1969. Russell passed away on February 2, 1970 at the age of ninety-eight.
Being opposed to the First World War and the Vietnam and Korean War, but in favor of the Second World War, Russell was a pacifist in theory, but under extreme cases saw war as necessary, especially with the tyrant Hitler. He was also against nuclear proliferation, being the first president of the Campaign for Nuclear Disarmament (CND). Ironically, Russell thought that the United States was just as much, if not more to blame than the Soviet Union in bringing about panic and destruction, despite the fact that the conflicts in Vietnam and Korea and the Cuban Missile Crisis all found their roots in the U.S.S.R. In his mind, the combative and destructive forces of the United States Army would have avoided much bloodshed and chaos by being diplomatic, as neither side was in favor of complete obliteration of the other.
As he continued to speak to large audiences, write articles and essays on current events and philosophy, and even arrange meetings with foreign leaders to discuss policies, Russell’s health eventually deteriorated to the point that he became confined to his home in Wales, writing on his life the year before his death. His final major work, The Autobiography of Bertrand Russell became a three volume set, which was finished in 1969. Russell passed away on February 2, 1970 at the age of ninety-eight.
Thursday, December 10
Bertrand Russell's Life Part One
A logician, mathematician, philosopher, atheist, and social activist, Bertrand Russell has established his prominence among twentieth century philosophers by propounding ideological viewpoints that keep basic principles of logic on the forefront of truth perception. His metaphysics, ethics, and views concerning the supernatural then, have a natural outgrowth from the analytic philosophy for which he is most famous. To Russell, the essence of life is enjoying love, increasing knowledge, and diminishing suffering, so far as it depends on the individual. And his entire life reflects these goals.
Russell was born on May 18, 1872 in Wales to an outspoken political activist family. His parents worked in the suffrage cause and sought to make family planning prevalent within society by becoming involved in the political process. His grandparents, particularly his grandfather, Lord John Russell maintained this passion as he was one of the chief contributors to the democratization of Parliament by writing the Reform Bill of 1832. Because his mother, father, and sister all died when he was not yet four years old, these grandparents would be the ones to raise him with the help of tutors. At an early age, Russell studied nature and geometry, developing a passion for mathematics.
This passion for mathematics would be flourishing later in his life as he entered college and wrote some of his first works. In 1890, the student enrolled at Cambridge to study math and then later studied philosophy under Sidgwich, Ward, and Stout. It was in his early college days that he admired idealism, a view which he later disbanded. An author of seventy-one books and booklets, Russell’s first one was concerning politics, German Social Democracy, which he held as an important endeavor all throughout his life. Later he wrote An Essay on the Foundations of Geometry and A Critical Exposition of the Philosophy of Leibniz. Still holding to the importance of mathematics, Russell wanted to write on the question as to whether math can have a logical foundation of which men can be certain, so he took to this task in The Principles of Mathematics. The second part of this book he wrote with his friend Whitehead and penned Principia Mathematica.
From college, Russell went on to teach philosophy, first at UCLA and then as a visiting professor at the University of Chicago. Later, Russell taught at the City College of New York but was ousted for his “irreligious and immoral” views, especially on sexuality. The bold and outspoken atheist maintained that young boys should be educated in the realm of sexuality and also advocated for open marriages, with both partners seeking the expressions of their desires outside of the marital relationship. It was for this type of position in written form that the philosopher received a Noble Prize for Literature in his book Marriage and Morals in 1948. And it was on the basis of this type of position that he rationalized the four marriages that he took part in, three of which were open. In this manner, his ethical system in theory was certainly consistent with his ethical system in practice.
Russell was born on May 18, 1872 in Wales to an outspoken political activist family. His parents worked in the suffrage cause and sought to make family planning prevalent within society by becoming involved in the political process. His grandparents, particularly his grandfather, Lord John Russell maintained this passion as he was one of the chief contributors to the democratization of Parliament by writing the Reform Bill of 1832. Because his mother, father, and sister all died when he was not yet four years old, these grandparents would be the ones to raise him with the help of tutors. At an early age, Russell studied nature and geometry, developing a passion for mathematics.
This passion for mathematics would be flourishing later in his life as he entered college and wrote some of his first works. In 1890, the student enrolled at Cambridge to study math and then later studied philosophy under Sidgwich, Ward, and Stout. It was in his early college days that he admired idealism, a view which he later disbanded. An author of seventy-one books and booklets, Russell’s first one was concerning politics, German Social Democracy, which he held as an important endeavor all throughout his life. Later he wrote An Essay on the Foundations of Geometry and A Critical Exposition of the Philosophy of Leibniz. Still holding to the importance of mathematics, Russell wanted to write on the question as to whether math can have a logical foundation of which men can be certain, so he took to this task in The Principles of Mathematics. The second part of this book he wrote with his friend Whitehead and penned Principia Mathematica.
From college, Russell went on to teach philosophy, first at UCLA and then as a visiting professor at the University of Chicago. Later, Russell taught at the City College of New York but was ousted for his “irreligious and immoral” views, especially on sexuality. The bold and outspoken atheist maintained that young boys should be educated in the realm of sexuality and also advocated for open marriages, with both partners seeking the expressions of their desires outside of the marital relationship. It was for this type of position in written form that the philosopher received a Noble Prize for Literature in his book Marriage and Morals in 1948. And it was on the basis of this type of position that he rationalized the four marriages that he took part in, three of which were open. In this manner, his ethical system in theory was certainly consistent with his ethical system in practice.
Bertrand Russell and His Vain Foundations
Bertrand Russell is still considered today as one of the premier philosophers of the twentieth century on many different accounts. Many atheists, logicians, and ethicists still visit the thoughts and argumentations of this man in order to propagate a view of the world that is not even remotely similar to the Christian worldview.
In so doing, Russell deemed it best to demonstrate where true love, knowledge, and happiness are to be found and thus devoted his whole life to discovery and sharing of the basis of these realities. As we will see eventually, though, his foundation for such truths clouded these characteristics of being and action, and in fact made them devoid of true meaning and effectiveness.
Weekly, I will present portions of my college paper on Russell while not neglecting the posting of other important matters. Hopefully, this small study in philosophy, and in atheism in particular, will benefit our apologetic understanding of the Scriptures and the Christian faith, while being enriched in the glories of God as revealed through his Son and his atoning work for all who trust in Him. We will examine brief synopsises of his life, philosophy, and atheism before drawing from these things in order to enjoy redemption all that much more.
In so doing, Russell deemed it best to demonstrate where true love, knowledge, and happiness are to be found and thus devoted his whole life to discovery and sharing of the basis of these realities. As we will see eventually, though, his foundation for such truths clouded these characteristics of being and action, and in fact made them devoid of true meaning and effectiveness.
Weekly, I will present portions of my college paper on Russell while not neglecting the posting of other important matters. Hopefully, this small study in philosophy, and in atheism in particular, will benefit our apologetic understanding of the Scriptures and the Christian faith, while being enriched in the glories of God as revealed through his Son and his atoning work for all who trust in Him. We will examine brief synopsises of his life, philosophy, and atheism before drawing from these things in order to enjoy redemption all that much more.
Tuesday, December 8
Altogether Lovely
"Yea, he is altogether lovely."
Song of Solomon 5:16
"Where are you this morning, you who are convinced of sin and want a Saviour, where have you crept to? Are you hidden where my eyes cannot reach you? At any rate, let this sweet thought reach you. You need not be afraid to come to Jesus, for "he is altogether lovely." It does not say he is alothether terrible--that is your misconception of him; it does not say he is somewhat lovely, and sometimes willing to receive a certain sort of a sinner; but "he is altogether lovely," and therefore he is always ready to welcome to himself the vilest of the vile. Think of his name. It is Jesus, the Saviour. Is not that lovely? Think of his work. He is come to seek and to save that which was lost. This is his occupation. Is not that lovely? Think of what he has done. He hath redeemed our souls with blood. Is not that lovely? Think of what he is doing. He is pleading before the throne of God for sinners. Think of what he is giving at this moment--he is exalted on high to give repentance and remission of sins. Is not this lovely? Under every aspect Chrsit Jesus is attrative to sinners who need him. Come, then, come and welcome, there is nothing to keep you away, there is every thing to bid you come. May this very Sabbath day in which I have preached Christ, and lifted him up, be the day in which you shall be drawn to him, never again to leave him, but to be his forever and forever. Amen."
(Excerpt from Spurgeon's Sermon, Altogether Lovely page 340-341)
Spurgeon knew the gospel full well, and he embraced it not just as an intellectually true supposition, but as a reality to be embraced and treasured. That Jesus Christ came into the world to live a sinless life and die on the cross for sinners, was to him, precious. Christ did this so that the men and women who would trust in Him would be forgiven of their trespasses and failings to obey the law of God. For we were created to love God and His perfection and glorify Him, but oh, how we have failed! Nevertheless, there is a way of escape from the wrath of the One who dispises trespasses and that is through the lovely Christ! How great a salvation is this that is revealed to us during Christmastime and always, that Jesus came to save sinners!
"For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God" (2 Corinthians 5:21).
Friday, December 4
Fleeing from Sin; Looking to Christ
"The prudent sees danger and hides himself, but the simple go on and suffer for it."
Proverbs 22:3
As an aspiring pastor, I am discouraged by the news of infidelity and immoral living on the part of ministers of the gospel, and evangelical ministers at that. The shame that is brought to the name of Christ and the disservice such actions that are made public cause me to pause. I often wonder if I am ready for such an endeavor as I feel weaker than many of these strong men. But it causes me to be thankful that greater is the one who is in me than the one who is in the world. It causes me to consider more effective ways to hide myself from sin and flee from wickedness. And it causes me to desire a greater love for the gospel so that I would value eternal things much more than the temporary pleasures of this world, and so defeat the flesh (Hebrews 11:24-28).
Certainly there is comfort in knowing that God will forgive sins and keep all of of the believing ones who have truly come to the Son until the end (John 6:40). There are those who are not truly saved who falter and never repent, but God keeps his own. However, those who we look up to the most, those who we think will never fall, so often let their guard down and have moments of weakness. David, a man after God's own heart did, and certainly suffered the consequences.
Of course then, I cannot think that I am strong in and of myself. I cannot at any point take off my armor and rest from the battle. My attitude should be one like Paul's: "Therefore let anyone who think that he stands take heed lest he fall" (1 Corinthians 10:12).
As the very next verse indicates, I need not despair when I see sin in my own life and in godly men. "No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it" (1 Corinthians 10:13).
The sin in other's lives points to my own need for the gospel. I can bring to the table nothing when it comes to salvation. No good work or offering is sufficient to save me (Ephesians 2:8-9). Christ saves me through faith alone (Titus 3:5-7) and Christ alone keeps me (Romans 5:1). Only by the merits of Christ's atoning work on the cross can I have any hope in battling sin (Romans 6:12-14). And only by looking to him as my reward through faith, as Moses and Joseph demonstrated, can I be freed from sin and death finally (Hebrews 11:24-28). This reality frees me to consider sin as satisfying, but as dung compared to the gold of Christ and his presence.
O for a heart to find the gospel afresh time and time again and so persevere to the end (Hebrews 12:1-2).
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