Prof. Richard Dawkins was it again in yet another publication, arguing for the indefensible proposition, Atheism. As History has demonstrated, perhaps more than any other “ism”, including Communism, Nationalism Nihilism, Anarchism, Fascism and Nazism, Atheism is very likely the worst “ism” of them all, because Atheism lies at the heart of all of the other “isms”. And, making this ever worse is the fact that Prof. Dawkins is a respected Biology Professor, that he writes to undergraduates and graduate students, and that he should really know better.

Prof. Dawkins’ argument this time was framed and cloaked in scientific syllogism and enthymeme, to wit, that the scientific laws of physics and evolution (1) explain everything, and there (2) leave no room, according to Dawkins, for the actions of God, ergo, (3) God does not exist. A broad and sweeping argument, to be sure, but does it stand up under any sort of critical analysis?

We’ll examine the deeper logical argument of whether this is a proof of God’s non-existence in a moment, but first let’s examine whether this is a proof at all of anything.

I. ARE THERE SCIENTIFIC LAWS?

Initially, are there “laws” of physics or “laws” of evolution? Here, Dawkins has problems right off the bat. Modern scientific epistemology is sort of torn between two schools—the Thomas Kuhn school of paradigms and the Karl Popper-Carnap school of incremental advance of science. Dawkins seems to be resurrecting the Popper-Carnap school of epistemology—and yet right now, the Kuhnian school is ascendant.

What Kuhn basically says is that all scientific laws amount to is a reigning paradigm, and that science is a social process among scientists—meaning that scientific laws are not laws at all, but simply the best available paradigms which meet the approval of the current scientific community. This of course is a terrible oversimplication of Kuhn’s The Structure of Scientific Revolutions (1962) and subsequent editions, but let’s assume for the moment that you’ve read Kuhn, or been forced to read Kuhn. If you’re familiar with Kuhn, you would not make a statement such as was made by Dawkins about “scientific laws” proving that “God does not” and “cannot exist” because in Kuhn’s model of scientific induction and epistemology, men make scientific laws, and not particularly accurately all the time.

But let’s assume for a moment you’re a Popper-Carnap style epistemologist of science, and you believe in the intrinsic accuracy of the scientific laws. Even then, Popper and Carnap et al., accept Hume’s causality arguments and attacks on scientific “laws”, to wit, scientific law cannot explain “causation” but only a sort of probability tending towards a value between 0 and 1; or as Popper would put it, if I drop a ball five thousand times, it will fall to earth each time, tending to prove the “law” of gravity, but I still can’t be one hundred per cent certain that it will fall to earth the five thousand and first time, because of the causal arguments of Hume. All I have done is prove an increasingly likely probability of that causal association such that I might term it a scientific “law,” but what is termed a scientific “law” is really a correlation coefficient with a high degree of associative character, a high degree of probability, according to epistemologists like Popper and/or Carnap.

Likewise, if I have risen from bead a thousand times and seen the sun rise, that is tending to a probability of one that the sun is at the center of the solar system, but does not guarantee that I will rise to see the sun on the thousand and first day, because there is still not a causal relation, only an associative one. This is readily conceded by even the most formal of scientific epistemologists like Popper and/or Carnap.

Consequently, Dawkin’s notion of scientific “laws” fails because of the underlying failure of scientific epistemology. And yet Dawkins breezes over both the Kuhnian problem of paradigms and the Humeian problem of causation in violently asserting the overarching and complete validity of scientific laws, in spite of the fact that nearly all philosophers and historians of science and all scientists themselves are nearly unanimous in believing that there are no such things as immutable “laws” of science.

The fact is, just as there was no reality in the Matrix, there is nothing valid or solid about scientific laws. Scientific “laws,” including the vaunted “laws” of physics and “laws” of evolution asserted by Dawkins, are subject to constant and considerable subtle (and sometimes not so subtle) revision by scientists, and subject to paradigm change every 25-30 years or so as Kuhn describes. The late Stephen Jay Gould advocated a theory of not-so-incremental not-so-Darwinian evolution, which would have represented a major paradigm shift in the so-called “laws” of evolution, and increasingly, many empirical findings dispute the original theories and paradigms advanced by Darwin, who was, after all, just a good 19th century naturalist, albeit a brilliant one.

In many respects it is Galton, the statististician and cousin of Darwin, who has proven to be the better scientist in certain respects, of our time, since it was he who coined the phrase “regression,” a phrase without which social science itself would hardly exist today. Nor should we forget Mendel, whose observations were the foundations of modern genetics. It is not Darwin only who was the founder of modern molecular biology; there were many founders, and while Darwin might have been necessary, he was not sufficient.

Moreover, all scientific laws are subject to incremental change in light of empirical data, and all scientific laws are not really laws at all in light of the causal issues raised by the Humeian critique.

So are there laws of physics and of evolution which leave “no room for God?” Of course there aren’t. Just to take one example, the Darwinian paradigm of evolution was that evolution was gradualist. Darwin rejected sudden changes, and also rejected Lamarckianism. But both of these paradigms are and have been in the process of being assailed and replaced in the face of modern scientific evidence and new theory making by new groups of scientists. First, sudden catastrophic evolutionary change has gained a great deal of currency, c.f. Stephen Jay Gould, supra. The theory of sudden events such as asteroids plunging to earth and causing mass extinctions, and the notion that there have been five mass extinctions in earth’s evolutionary history, has gained real traction among scientists. And even more recently, changes in somatic dna and living animals have been re-evaluated in light of better understanding of molecular biology, prompting a re-evaluation of the paradigm on Lamarckian evolution.

As for the “laws” of physics, string theory is still controversial, no one has yet attained fusion in any controlled conditions dozens and dozens of years after it was predicted to be able to be done, scientists don’t know if the earth is warming or cooling, and if it is warming, whether humans or climate change cycles are to blame, there is still controversy over what the fundamental particles are, civilian use of nuclear power has run up against a stone wall in the united states (putting most physicists out of work), and nuclear proliferation has become a worldwide problem, perhaps proving that physics is yet to be the messenger of Armageddon and the doom of the planet through worldwide thermonuclear war.

So basically, the claims asserted by Dawkins about the laws of physics and the laws of evolution are wrong, wrong as to scope, wrong as to paradigm, and wrong even as to the claim that there are laws qua laws.

II. SCIENTIFIC LAWS AREN’T LAWS, AND EVEN IF THEY ARE, THEY DON’T EXPLAIN EVERYTHING

Secondly, do Dawkins assertions about the laws of physics and the laws of nature, e.g. that they “explain everything” and “leave no room for God”, carry any weight?

The obvious answer is, in light of this line of reasoning, a clear no. First, it’s obvious that the laws of physics and the laws of nature, in their current states, don’t explain “everything,” or anything close to “everything.” What they currently do is what all scientific laws do—they explain what’s obvious and well-settled, which is about the 20% of science you find in undergraduate textbooks—and the more advanced stuff is continuously debated among grad students, professors and advanced institute people at science conferences on a constant basis, over the internet, in academic journals, etc. as the scientific process is an ongoing continuous process.

A scientist who is arrogant and believes he already knows all the answers is no scientist at all. Such a man could not be a scientist, because a true scientist never believes the scientific laws are settled, never believes that all the scientific questions are answered, or that all the scientific issues have been explained.

Were that all true, as Prof. Dawkins erroneously suggests, then there would be no need to continue to experiment or for NIH or any other world or international scientific group to continue with biology or physics experiements. If we already know everything, why bother with seeking new knowledge?

The answer, the obvious answer is, we DON’T know everything, and we need to know a great deal more. We actually know very little. What little we do know we know pretty well, maybe with a probability of .80 or so, maybe .90, but as the Heisenberg uncertainty principle, the Pauli exclusion principle, molecular orbital bonding theory, the Church-Turing thesis and Godel’s theorem famously remind us, there are also things we can’t know within the framework of science and that we have to take on scientific faith.

Just to take an example from freshman chemistry—the notion of an electron cloud, electron shell, electron atomic orbital or electron molecular orbital. A “smear” of electron energy. The notion of electron “tunneling”. We really don’t know where the electron is, we can only guess where it is. Quantum mechanics, wave version and matrix version. Elegant mathematics, but still, electron electron, where is the electron?

For all that we know, we don’t know where the electron is, or where the electrons are, except that we know what region they’re in within a 99% region of probability. Or so approximately. That’s a far cry from a scientific “law” of physics. If Dirac and Heisenberg and Born and all their famous brethren were here, right now, none of them would claim that quantum mechanics or even quantum electrodynamics were scientific “laws” of a certainty sufficient to exclude the existence of God.

To the contrary, these theories were advanced modestly and no grand claims were made for them, as anyone reading the original papers (they’re available in historical reprints and online) would know. The authors were humble and careful in their work. This applies to almost all of the so-called “new physics” of the 20th century, going back to the original great three papers of Einstein of 1905.

III. NONE OF DAWKINS ARGUMENTS ARE A PROOF THAT GOD DOES NOT EXIST – LOGICAL FALLACIES IN DAWKINS ARGUMENT

So to return to the initial question of this essay, is Prof. Dawkins argument a proof of the non-existence of God?

The answer is clearly no, because Dawkins is committing the logical fallacies of either Denying the Antecedent and/or Denying the Consequent. His arguments consist of an he implied syllogism and an enthymeme as follows;

(1) The scientific laws explain everything in physics & evolution.
(2) Since everything in physics and evolution is explained by sciene, God explains nothing in physics and evolution
(3) Since God explains nothing in physics & evolution, God does not exist.

It should be relatively clear, once we reduce Prof. Dawkins’ argument to atomistic syllogism/enthymeme, that it is clearly flawed, and commits logical fallacy, but let’s examine the logical fallacies further.

Imagine if the argument was stated this way:

(1) Physics & Evolution are remarkable.
(2) Physics & Evolution are unexplainable.
(3) If there is a God, God can explain the unexplainable.
(4) God can explain Physics and Evolution.
(5) Therefore there is a God.

I believe this accurately fills in the blanks of the “straw man” enthymeme that Dawkins is attempting to set up.

Now let’s take some converses and contrapositives. Let’s say Physics and Evolution ARE explainable, as Dawkins claims.

Dawkins argument there is as follows;

(1) Physics & Evolution are remarkable
(2) Physics & Evolution are fully explainable by the Laws of Physics and the Laws of Evolution.
(3) If there is a God, God can explain the unexplainable.
(4) God cannot explain Physics and Evolution.
(5) God cannot explain one or more instances of the unexplainable.
(6) Therefore there is no God.

We should immediately recognize the logical fallacy of denying the antecedent/denying the consequent here. The converse/contrapositive of changing physics and evolution to negations and God explaining same to not explaining same does not negate god’s ability to explain the unexplainable, or God’s UNIVERSAL existence.

There are several flaws in the logic here.

First is the instantiative assertoric error committed by Dawkins. To the extent that he states that “God exists” or “God Does not Exist,” he concedes, at least in some schools of thought, the existence of God qua God, via the assertoric and instantiative schools of philosophic thought. These basically assert if I state “a unicorn is blue” that unicorns must exist, somewhere in some potential universe, because I have conceived of unicorns in my mind and named them, e.g. given them a class appellation and attributes.

While there is controversy as to assertoric and non-assertoric logics, the fact remains that Dawkins was not careful to set forth whether his argument was one or the other, consequently, the old medieval Aristotelian argument that God exists because he named God, conceived of God and gave God attributes in his argument, means that he cannot turn around and then argue that God does not exist, because by stating or implying God’s existence, he concedes the fact of God’s existence by instantiative and assertoric principles.

In making this argument, it is important to distinguish between the statements “God is God,” “God exists” and “God has attributes.” Note the first is ontological, the second ontological-metaphysical, and the third is lexical and goes to class definitions. But in all three cases, Dawkins falls into logical error, because by merely naming God, he implies that God is God, God exists, and that God has attributes. Dawkins falls into the trap of assertoric discourse, because somewhere, in some religion, in some world, in some universe, there is a God, because he has conceived of one and named him, and given him attributes, and attempted to negate him universally, which cannot be done by definition. Moreover, God may even control physics and biology in those other worlds or universes or existences, since Dawkins’ arguments don’t address those worlds, universes or possible existences.

Second, Dawkins’s conclusion of a universal negation of God’s existence, is proceeding illogically and fallaciously, from an antecedent of God’s inability to explain some unexplainable particular events, when all that is claimed for God is God’s particular ability to explain some unexplainable particular events. The fact that God cannot explain a subset of “some unexplainable particular events” such as the laws of physics and the laws of evolution, in this world, in this universe, in Dawkin’s religion, does not result in the negation of the proposition that God can still explain some other unexplainable particular events in any or all religions in any or all worlds, etc. One cannot refute and effect negation of a “some x is y” statement by a “some x is not z” statement.

This would be clearer using first order predicate logic and the universal and particular quantifiers—I’ll get to that in a second—but let’s stick to Aristotelian logic for the moment.

Let’s see why dawkins is wrong:

(1) Physics & Evolution are remarkable
(2) Physics & Evolution are fully explainable by the Laws of Physics and the Laws of Evolution.
(3) If there is a God, God can explain the unexplainable.
(4) God can explain the unexplainable for some things in any and all possible religions in any and all possible worlds in any and all possible universes and in any and all possible realities.
(5) God transcends and is outside the explanation of, the laws of Physics, Evolution and Science.
(6) God cannot explain Physics and Evolution in this world in this universe and in this reality.
(7) God can explain the unexplainable for some things in any and all possible religions in any and all possible worlds in any and all possible universes and in any and all possible realities, except for and other than, Physics and Evolution in this world and in this reality and in Dawkins’ religion.
(8) Dawkins claims there is therefore not a God.
(9) However, Logic says there still is a God, since there are still events etc. that God still can explain other than physics and evolution in this world, etc.
(10) Dawkins argument does not invalidate the universal particular “God can explain the unexplainable” etc.set forth in argument (4) because it does not negate it for all instances of substitution value for “God can explain the unexplainable, etc.” set forth in argument (4) and thus commits the dual fallacies of denying the antecedent/denying the consequent as well as committing a logical fallacy of erroneous invalidation of a universal particular in first order predicate logic.

Notice what’s changed here, and feel free to draw your own Venn Diagram.

Argument 3 states that God can explain some unexplainables for all possible things for all possible religions for all possible worlds in all possible universes and in all possible realities.

Whereas Arguments 6 and 7 are particular existential instantiators—they quantify only as to God’s ability to explain physics and evolution. Negating them only negates some of the class of unexplainables which God can explain. It’s a subset of what God explains, not all of what God explains. Consequently, negation of them is not invalidity of God, God’s existence, God is God, or God’s attributes.

Here it is held that God can still explain some other unexplainable for all possible things, in all possible religions, in all possible worlds, in all possible universes, in all possible realities. Dawkins’ negation argument is fatally flawed, because in order to invalidate a particular universal, you have to show it’s false for ALL substitution instances of the particular universal. Dawkins fails to do this, and consequently his argument is a fatal instance of logical fallacy of denying the antecedent/denying the consequent, one of the oldest and best known logical fallacies.

Third, and note this, carefully, the thrust of this essay, is that Dawkins has actually failed to prove propositions (2), (6) and (7). So really, he’s failed to prove his premises as well, and if the premises fail, the syllogism also fails because if the premises are false, so are the conclusions.

So to summarize;

1) God exists on instantiative, assertoric grounds;
2) God exists because Dawkins fails to prove God’s existential invalidity and commits logical fallacies of denying the antecedent/denying the consequent; and
3) God exists because Dawkins fails to prove the truth of the premises of his argument and therefore the conclusions fail.

IV. FURTHER LOGICAL FALLACIES IN DAWKINS ARGUMENT

Of course, it would be a miracle if atheists like Dawkins were to make a logical argument in favor of their conclusions. People like Dawkins like to get to the conclusion first, and then make strained and illogical arguments full of logical and illogical fallacies in order to get to their ridiculous conclusions. That’s why their arguments seem so silly and so contrived.

In addition to all the foregoing, Dawkins commits the fallacy of the appeal to authority—he claims that because science—physics and biology in this case, and in particular the laws of physics and biology—are so accurate and their scientists so wonderfully supreme—that we should give up going to church and instead worship physicists and biologists.

Of course, this argument, when put in this form, is utterly ridiculous. Let’s atomize it;

1) Currently, you worship God.
2) God has great authority.
3) The Laws of Physics and the Laws of Evolution have Great Authority, as do the Physicists and Biologists.
4) The Physicists and Biologists are always right, and God is Always Wrong, when it comes to Physics and Biology.
5) Physicists and Biologists are Therefore Great Men.
6) Therefore, on Fridays, Saturdays and Sundays, you should Stop Worshipping God, and God’s Laws, and instead Worship Physicists and Biologists, and the Laws of Physics and Biology Instead.

Now when atomized in this fashion, you can see what a silly, foolish, ridiculous appeal to authority Dawkins’ argument really is.

In fact, it’s really no different than Alexander the Great or Julius Caesar or Caesar Augustus Octavian claiming that they were not merely men, but Gods walking the earth, and therefore men should worship them, because they were great, and they were always right about everything they did, because they had conquered the known world.

It’s precisely the same syllogism/enthymeme. Dawkins’ argument for worshipping science over God is the same argument that oriental kings have used for centuries for their divinity. It’s called the “appeal to authority.”

It goes something like this: “I’m in charge, I’m always right, therefore, worship me.” Notably, the early Christians rejected this argument wholesale and never, ever bowed down to either oriental or Roman monarchs, until the Roman Emperor became a Christian himself, and prostrated himself before God and Jesus every Sunday with the conversion of St. Constantine and his victory with the cross—“in this sign I shall conquer” (“nika”).

I seriously doubt that any clear thinking individual, including a scientist, wants to stop going to religious services and start bowing down to another scientist in lieu of God.

Maybe Dawkins wanted to be an oriental king in a former life.

VI. BELIEF IN GOD IS A MATTER OF FAITH, NOT LOGIC

Perhaps a couple of more points are in order.

First, faith in God is not a matter of rational or logical argument. Kantians and neo-Kantians, and many moral philosophers, have been influenced to a large degree by Protestantism, and especially the brand of Pietism which Kant himself espoused, all of which emphasize a close personal relationship between God and Man, unmediated by the Church or the clergy. This has led to the mistaken modern view that morality and even religion must be justified, somehow, by logical, rational or reasonable grounds.

This inference, which is highly Kantian (or neo-Kantian), only makes sense if you aren’t Catholic or Eastern Roman Orthodox; however, one billion people are Catholic and another 500 million are Eastern Orthodox, and all of those Christians believe in God because the Church tells them to, and salvation is through the Church and its sacraments, not through God or any personal relationship to God. God doesn’t talk to people in the Catholic or Orthodox churches, unless you happen to have been a saint or a prophet. And reasoning about God’s existence is entirely and totally unnecessary if you are Catholic or Orthodox, because God of course exists—why else would there be St. Sophia, the Eastern Roman Empire until 1453, or the Pope, or the Patriarch, or Constantinople, or the Crusades, or the Catholic Church, or the Seven Sacraments, or Communion, or Transubstantiation?

Likewise, if you are Muslim, Hindu, Buddhist, Confucian, etc., you don’t need to think too much about whether there is a God either—it’s pretty much implicit with the territory. It’s a peculiarity of Protestant thought that we sit around thinking whether there is a God or not. Frankly, I have better things to do in Church on a Sunday morning than to think about whether God, Jesus and the Holy Spirit exist or not. Like remembering where I parked my car, or when the next church festival is.

Especially apt is that every year we have religious holidays, like Yom Kippur, Christmas, Easter, the Jewish New Year, Passover, that everyone respects with dignity and honor.

Those who are atheists shower disrespect and dishonor on those who would worship freely.

The founders of the USA put freedom of worship in the first amendment. They were silent as to freedom not to believe in god, and they never intended for atheism or lack of religion to be protected by the constitution, notwithstanding any court decisions of any kind to the contrary. theories of hla hart and decisions of church and state to the contrary, faith is a big element of socializing our youth to right and wrong, and i join those who call for a return of prayer to schools, and those who want faith-based programs for our troubled youth. crime rates are very high and a little prayer and a little church or services have been shown to be the only thing that can help troubled youth, as Prof. DiIulio has shown many times over.

Point being, belief is a matter of faith, God a big mystery, and really none of it has much to do with science at all. On top of which, the vast majority of people believe in God and go to church, and the vast majority of scientists, including famous scientists like Einstein, Newton, Pascal, to name but a few, believed in God and attended services. Even Galileo in the end was more worried about his mortal soul than his scientific theories, and ended up recanting before the church. It’s a modern conceit to see him as some kind of champion against the church. Galileo was a perfectly good catholic.

VII. ATHEISM WAS THE WORST ‘ISM’ OF ALL TIME

Finally, atheism has the most destructive of social movements in the 18th, 19th and 20th centuries. First advocated by the French proletariat during the French Revolution, it resulted initially in the French Terror and the killing of innocent tens of thousands and endless rivers of blood by means of the guillotine in the 1790s by the Directory, as famously described by Sir Edmund Burke in his Reflections on the Revolution in France. The French Aristocracy was either killed or sent into hiding, and tens of thousands of intellectuals were needlessly and thoughtlessly butchered. Churches and clergy were shuttered and church properties seized.

But worse was yet to come under Napoleon. Even though one has to admire Napoleon as a military figure, Napoleon’s policies regarding the churches set in motion a series of consequences which were to have long-lasting and far-reaching effects. First were the hundreds of thousands if not millions who died in the Napoleonic Wars, the first true “World Wars” if you will. Second, Napoleon effectively dis-established the French Catholic Church and clergy; destroyed the Spanish Inquisition and seized the best lands of the Spanish Catholic Church, rendering that church impotent; hurt the Catholic Church badly all over Europe; and incited Nationalism of a secular character all over Europe, particularly in Italy, Germany and the Balkans.

Napoleon destroyed the settled character of the Catholic Church in Spain, France, Italy and many smaller countries, and left those countries in permanent political and social turmoil as a consequent result, turmoil that has persisted to the present day. France has been through five or six governmental and constitutional changes since the Revolution and lost her colonies and three different wars including the two world wars; Spain has been through a civil war and many political instabilities; Italy despite the Risorgimento remains a politically fractured country, albeit an economically sound one; and many smaller catholic countries remain marginal in the European sphere.

The orbit of the Austro-Hungarian Empire and the Balkan States have been particularly unstable, leading to World War One due to Bosnian nationalism, and fractures between orthodox and catholic partisans in Croatia/Serbia and Ukraine/Russia during World War II which the Nazis exploited, along with fractures between catholics and jews with the Nazis exploited during World War II in Poland and other lands.

Atheism and nationalism were at the root of these difficulties; had the pre-1800 regime stayed in place, unaffected by the atheistic, nationalistic whirlwind of Napoleon, it is doubtful that a Bismarck or a Hitler, a Lenin or a Stalin, could ever have risen up from the ashes. Atheism was the spawning ground of dictators and communism, and of modern world war and of modern genocides.

In some places, nationalism was a good thing, such as the Lower Balkans, where Greece and Serbia and Bulgaria liberated themselves from the Ottoman Turk, but in Germany, secular atheistic nationalism eventually resulted in German military imperialism and the rise of the German military state, and, eventually, Adolf Hitler, who was himself quite the atheist at heart.

Atheism and disestablishment of religion weakened the German and Austrian churches and paved the way for the destruction of the Austro-Hungarian Empire and the onset of World War I, and the Russian Revolution. The so-called secular states of Turkey and Iran, which for many years engaged in brutal internal repressions of their own peoples as well as ethnic progroms, were also based in part on the atheism and nationalism of the Napoleonic era and Russian Communistic era.

As we now know, the Iranian secular regime was swept under by a religious theocratic muslim regime in 1979, which has influenced many other Middle Eastern regimes in the same direction since then, and the Turkish regime is under heavy internal pressure to do the same, become expressly religious, muslim and theocratic again. But these are false theocracies manned by leaders trained for centuries in secular, atheistic violence and bloodshed, and not true religious leaders at all.

Soviet Communism was based on atheism, and hundreds of millions died under this regime, as documented by Solzhenitzyn in his Gulag Archipelago works. In 1937 & 1938 alone 500,000 priests were killed for the crime of being Russian orthodox priests.

More modernly, Chinse Communist atheism has resulted in the destruction of Tibet and Tibetan Buddhist shrines in the takeover and occupation of a sovereign nation since 1958, and the destruction of a religious nation and its thousand year old religious shrines, and the exodus of its highly respected religious leader, the Dalai Lama. The atheist Communist Chinese show no respect whatsoever for religion. They destroy religious relics in their own state as well, have destroyed the thousands’ year old cult of Confucianism in their own country, and do not tolerate the many catholics, Nestorians and other Christians and protestants attempting to worship God in their midst. Tens if not hundreds of millions have died in China, Tibet and other occupied regions over the issue of religion.

In short, Atheism has been responsible for the deaths of nearly a billion people on this planet since it was first officially sanctioned by the French Revolution in early 1789. It is a hideous doctrine and once in place, one responsible for moral indifference to the point of recklessness to human death and suffering.

VIII RELIGION AND FAITH EXPLAIN TO US WHAT IS RIGHT FROM WHAT IS WRONG MORE CLEARLY THAN LAWS ETHICS OR MORAL PHILOSOPHIES; ATHEISM RESULTS IN THE LOSS OF MORALITY AND AMORAL AND IMMORAL CONDUCT ON A VAST SCALE

One may wonder, why is Atheism responsible for the loss of morality, amorality and immoral conduct on such a vast scale as this? The reasons are fairly simple.

The moral philosopher or neo-Kantian may think it an easy matter to prove why the Holcaust or why a genocide or why the killing of an entire Church and its clergy is morally wrong and indefensible. Perhaps a lawyer may say it is a violation of international law. All of these words are nice words—but they are mere words.

And aren’t there always debates about this? Don’t the French deny killing anyone? And don’t the Turks deny an Armenian Holocaust? And the Germans admit a Holocaust, but never seem to do enough? And the Russians never seem to admit all their wrongs? And the Chinese say they’ve done nothing wrong in Tibet?

Morality and seeing right from wrong, it seems to me, cannot be a matter for moral philosophy, ethics boards or international legal commissions.

What is needed, in the end, are religious views to determine right from wrong. We know in our hearts what is right from wrong because we have a religious sense of things. No one is going to sit and read Kant’s Critique of Pure Reason and achieve some transcendental state of pure moral reasoning in the internet age; but it’s easy enough to go to mass or services and hear a sermon and let a priest or deacon explain with a story from the bible why this or that thing is wrong.

It would be my contention that without religion, without the Church and the Bible as frames of reference, we would not know, and I mean really know, that the Holocaust, Genocide, Extermination of entire churches and peoples and religions, are wrong and crimes against God and not merely crimes against humanity or laws.

The German people as a people made Nazism and state-sponsored atheism their religion for more than a dozen years, and consequently, amorality, immorality, and finally mass killing and genocide, seemed acceptable to them, first by degrees and eventually on a grand scale.

But this was not unprecedented. The same thing had happened before—in Revolutionary France—in Communist Russia—in Secular Turkey—anywhere that traditional religion was swept aside, a wave of butchery, savagery and killing swept the land, and the people forgot their first and foremost rule, thou shalt not kill.

The atheist has no moral compass. The atheist doesn’t believe in the ten commandments. The atheist kills one or many and feels the same about both. That is the bottom line. Atheism results inevitably in moral chaos and an utter loss of morality, leading to evil on a grand scale. All of the great killing sprees of modern history have been effected by godless states—atheistic states if you will.

Atheism is the worst ism of them all, because atheism is at the heart of communism, Nazism, socialism, fascism, all the other isms.

Religion tells us in Black and White, without shading, that these killings, these acts, these things are wrong.

Only the Atheist is capable of moral relativism in these matters.

Only the Atheist makes sophistical refutation of claims that he is a mass murderer.

IX. WHAT DOES THE BIBLE AND WHAT DOES GOD SAY ABOUT ALL THIS?

Compare these claims of moral relativism and legal defenses of state-sanctioned mass murder in atheistic states to what the Bible says;

Deuteronomy 53

1. And Moses called unto all Israel, and said unto them, Hear, O Israel, the statutes and the ordinances which I speak in your ears this day, that ye may learn them, and observe to do them.
2. Jehovah our God made a covenant with us in Horeb.
3. Jehovah made not this covenant with our fathers, but with us, even us, who are all of us here alive this day.
4. Jehovah spake with you face to face in the mount out of the midst of the fire,
5. (I stood between Jehovah and you at that time, to show you the word of Jehovah: for ye were afraid because of the fire, and went not up into the mount;) saying,
6. I am Jehovah thy God, who brought thee out of the land of Egypt, out of the house of bondage.
7. Thou shalt have no other gods before me.
8. Thou shalt not make unto thee a graven image, nor any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:
9. thou shalt not bow down thyself unto them, nor serve them; for I, Jehovah, thy God, am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate me;
10. and showing lovingkindness unto thousands of them that love me and keep my commandments.
11. Thou shalt not take the name of Jehovah thy God in vain: for Jehovah will not hold him guiltless that taketh his name in vain.
12. Observe the sabbath day, to keep it holy, as Jehovah thy God commanded thee.
13. Six days shalt thou labor, and do all thy work;
14. but the seventh day is a sabbath unto Jehovah thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy man-servant and thy maid-servant may rest as well as thou.
15. And thou shalt remember that thou wast a servant in the land of Egypt, and Jehovah thy God brought thee out thence by a mighty hand and by an outstretched arm: therefore Jehovah thy God commanded thee to keep the sabbath day.
16. Honor thy father and thy mother, as Jehovah thy God commanded thee; that thy days may be long, and that it may go well with thee, in the land which Jehovah thy God giveth thee.
17. Thou shalt not kill.
18. Neither shalt thou commit adultery.
19. Neither shalt thou steal.
20. Neither shalt thou bear false witness against thy neighbor.
21. Neither shalt thou covet thy neighbor’s wife; neither shalt thou desire thy neighbor’s house, his field, or his man-servant, or his maid-servant, his ox, or his ass, or anything that is thy neighbor’s.
22. These words Jehovah spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them upon two tables of stone, and gave them unto me.
23. And it came to pass, when ye heard the voice out of the midst of the darkness, while the mountain was burning with fire, that ye came near unto me, even all the heads of your tribes, and your elders;
24. and ye said, Behold, Jehovah our God hath showed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth speak with man, and he liveth.
25. Now therefore why should we die? for this great fire will consume us: if we hear the voice of Jehovah our God any more, then we shall die.
26. For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?
27. Go thou near, and hear all that Jehovah our God shall say: and speak thou unto us all that Jehovah our God shall speak unto thee; and we will hear it, and do it.
28. And Jehovah heard the voice of your words, when ye spake unto me; and Jehovah said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken.
29. Oh that there were such a heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!
30. Go say to them, Return ye to your tents.
31. But as for thee, stand thou here by me, and I will speak unto thee all the commandment, and the statutes, and the ordinances, which thou shalt teach them, that they may do them in the land which I give them to possess it.
32. Ye shall observe to do therefore as Jehovah your God hath commanded you: ye shall not turn aside to the right hand or to the left.
33. Ye shall walk in all the way which Jehovah your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess.

Note that the existence of God is proven beyond all doubt by the express words of Deuteronomy. This passage was dramatized several times in movies, most notably with Charlton Heston playing Moses in the 1950s Cecil B DeMille version of the Ten Commandments.

I’m inclined on faith to believe in it, and certainly more likely to believe in Deuteronomy and the Ten Commandments, and the word of the Lord God and Moses, than in anything Richard Dawkins writes down or brings down from his burning bush or his mountaintop.

Compare this to what Isaiah says in the Bible:

ISAIAH 2:4. And he will judge between the nations, and will decide concerning many peoples; and they shall beat their swords into plowshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more.

Compare this to Matthew 5:21-22:

Ye have heard that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
22. but I say unto you, that every one who is angry with his brother shall be in danger of the judgment;

Compare this to what St. Paul says in the Bible:

Romans 6

1. What shall we say then? Shall we continue in sin, that grace may abound?
2. God forbid. We who died to sin, how shall we any longer live therein?
3. Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death?
4. We were buried therefore with him through baptism unto death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life.
5. For if we have become united with him in the likeness of his death, we shall be also in the likeness of his resurrection;
6. knowing this, that our old man was crucified with him, that the body of sin might be done away, that so we should no longer be in bondage to sin;
7. for he that hath died is justified from sin.
8. But if we died with Christ, we believe that we shall also live with him;
9. knowing that Christ being raised from the dead dieth no more; death no more hath dominion over him.
10. For the death that he died, he died unto sin once: but the life that he liveth, he liveth unto God.
11. Even so reckon ye also yourselves to be dead unto sin, but alive unto God in Christ Jesus.
12. Let not sin therefore reign in your mortal body, that ye should obey the lusts thereof:
13. neither present your members unto sin as instruments of unrighteousness; but present yourselves unto God, as alive from the dead, and your members as instruments of righteousness unto God.
14. For sin shall not have dominion over you: for ye are not under law, but under grace.
15. What then? shall we sin, because we are not under law, but under grace? God forbid.
16. Know ye not, that to whom ye present yourselves as servants unto obedience, his servants ye are whom ye obey; whether of sin unto death, or of obedience unto righteouness?
17. But thanks be to God, that, whereas ye were servants of sin, ye became obedient from the heart to that form of teaching whereunto ye were delivered;
18. and being made free from sin, ye became servants of righteousness.
19. I speak after the manner of men because of the infirmity of your flesh: for as ye presented your members as servants to uncleanness and to iniquity unto iniquity, even so now present your members as servants to righteousness unto sanctification.
20. For when ye were servants of sin, ye were free in regard of righteousness.
21. What fruit then had ye at that time in the things whereof ye are now ashamed? for the end of those things is death.
22. But now being made free from sin and become servants to God, ye have your fruit unto sanctification, and the end eternal life.
23. For the wages of sin is death; but the free gift of God is eternal life in Christ Jesus our Lord.

Amen.

–art kyriazis philly
home of the world champion Philadelphia Phillies
Monday 9/28/09

Collectively, the Big Five of Temple, LaSalle, Penn, Villanova and St Joes have made more than a dozen final four appearances since the NCAAs began in 1939; Villanova was in the first NCAA tourney back in 1939, and in every decade of the NCAAs, one or more of the big Five has had an impact on the tournament each and every decade the Tournament has been running, whether it was Temple getting to the Final Four twice in the fifties, St. Joe’s to the Final Four in the sixties, Villanova and Penn to the Final Four in the seventies, Villanova winning the NCAA in the 80s, Temple dominating and getting #1 rankings and seedings in the 80s and 90s and getting to the elite 8 three times, and Villanova getting #1 seeds and reaching the elite 8 in recent years, and St. Joes getting to the final four in the last decade and getting a #1 seed.

Folks, we have the best college basketball in the country, bar none. Collectively, the Big Five does better in NCAA than almost any other region or school, excepting possibly Duke, UCLA, Kentucky and a handful of other such bigtime programs–and yet Duke has only won three NCAA titles in 14 Final Four trips, etc. The Big Five is not doing so badly.

I really like the underdogs of the NCAA–Marquette in 1977 with Al McGuire, the late Jimmy Valvano and North Caroline State (who can forget the triple overtime opening round win over Pepperdine?) in 1983, Rollie Massimino and the Villanova Wildcats upending Patrick Ewing and Georgetown in 1986, and so on.

My personal favorite big five upset of all time has to be St. Joe’s beating #1 seed and #1 in the country DePaul and Mark Aguire in 1981 in the first round of the NCAA (maybe it was the 2d round).

This brings us to 2009. Villanova and Temple are in. Villanova had a very good season, but lost to Louisville in the semis of the Big East tournament. Nova’ had a good RPI and a good strength of schedule, but still, they got a #3 seed, which I thought was pretty generous for a team that really hadn’t won anything–they were third or fourth in their conference, and finished third/fourth in the tournament of their conference. Even if it’s the best conference in basketball, does finishing fourth in that conference make you the 12th best team in all of college basketball? I think a #4 seed would have been more appropriate. The NCAA worships the big east a little too much.

Next, Temple. Temple got an #11 seed, which puts them against Arizona State, a #6 seed. Now Temple actually won something–they won the A-10 Tournament. Second year in a row, in fact. Also, best player in the conference, Dionte Christmas, plays for Temple. Also, Temple has by far the toughest non-conference schedule of any A-10 team. But they beat all of those teams too, except maybe Villanova, and they gave them a tough time. Maybe if Nova’ didn’t insist on playing at the Pavilion, but at the Palestra, it would be a fair game.

Temple’s RPI is very good, and their strength of schedule is very good. In fact, if you look at most of the teams seeded from around #7-#10, Temple’s RPI and strength of schedule are BETTER than most of those 7-10 seeds. Take Michigan for example, a team that didn’t win anything, lost 13, won only 20, and was an at-large from the big 10. Michigan has a higher seed than Temple but why? Michigan’s RPI is worse, their strength of schedule much worse, and they have a much worse record than Temple.

I could pick out many more examples (UCLA?) of this, but the point is that Temple plays a big-time schedule, has been in the elite eight in three of the last twenty years, and has been ranked #1 more than once in the last twenty years, including most of 1987-88. They’re a good ballclub, and deserved at least an 8-9 seed matchup in the first round.

Frankly, i would have given Temple about the same seeding as Xavier, and higher than Dayton, a team Temple dominated during the season.

I believe Temple and Villanova will both win. Arizona State is a fine team and that game could go either way, but Temple will win this year. Villanova has a ridiculously easy first round game. Their second round matchup will be much tougher

Also, I really like the fact that the new President offered his own “bracketology” on ESPN. that was pretty cool. I don’t think we’ve had this sports minded a president since Jack Kennedy, an old football player, was going to the harvard-yale and army-navy games. A lot like Teddy Roosevelt, too.

–art kyriazis philly/south jersey
home of the world champion phillies

One of my beloved professors from college passed away recently, Professor Samuel P. Huntington, late of Harvard University. He was prolific, having written numerous books and articles, and was famous for his theories of political development. He wrote one of my most important letters of reference to graduate school and we had a good relationship. I liked him, he liked me, and I truly enjoyed the advanced graduate level seminar I took with him my senior year of college.

The paper I wrote for him in the seminar, the one which so impressed him that he wrote me a letter of reference for graduate school, Huntingon later used some of the ideas from in part for his famous paper published in 1993 in Foreign Affairs on the Clash of Civilizations; my original seminar paper had argued that older theories of political development emphasizing secularization as the main engine of modernization were now obsolete in light of the Iranian revolution and the rise of Islamic fundamentalism, and that new theories were needed to take account of modernizations which utilized traditional and charismatic authorities such as religion and ethnic identities to bind together national feelings.

That paper and that seminar were timely for Huntington; he had just come off the State Department desk that spring from the catastrophe of the botched helicopter rescue in the Carter-Vance State Department as Undersecretary of State, and he was in the mood for reflection on past ideas which no longer seemed to work in the modern revolutionary-terrorist world. Huntington’s long road to his new paradigms began in that seminar room that spring and he had invited comment from all of us on not merely Iran but a number of subjects which were established in the political science pantheon. He was in a rare mood for an established professor; he was actually listening to what his students had to say, which was a rare and precious commodity for an academic long established at Harvard.

Huntington, who had long advocated the secularist and praetorian schools of modernism and political development, slowly developed, articulated and adopted these new views with a vengeance, and as a consequence, his article on the “Clash of Civilizations” became the most cited article in Foreign Affairs since the publication of George F. Kennan’s containment article in 1947. It was the novelty and willingness to ascend new theoretical ground that gave Huntington’s article such oomph.

Huntington’s later followup books and articles were all celebrated by the media and by the academy. What is striking about Huntington’s work (as opposed to mine or anyone else’s) is the thoroughness of the academic references and the depth of research and academic work that went into the new theories. He essentially developed a new paradigm for looking at developmental theory in the Kuhnian sense of that word, and did so in a way that captured the imagination of many scholars and many popular thinkers. This was a substantive achievement, especially coming from someone so closely identified with the Cold War establishment.

But Huntington did not merely throw out a new theory, as so many academics do today in papers; he erected an edifice, complete with substructure, foundation and plenty of academic digging to support what he had built in his article. It was so complete once he showed it to the world, it was readily apparent he had been working on it for more than ten years. It rapidly became his life’s capping achievement.

Huntington’s willingness to change and be flexible with his core beliefs and his core dogmas at such a late date in his academic career marked him as a scholar of the first rank. Most scholars develop one or two ideas when they are young, and then are afraid or unwilling to deviate from them later in life. Huntington was willing to risk all, because he saw that his earlier theories and ideas might be wrong, and went about searching for a new theory, a new paradigm, which would better explain the facts in the world about him.

He was, in a world, an empirical scientist of the first magnitude. Like Galileo and Copernicus, when he saw the data that proved the earth was not the center of the universe, he was unafraid to change his point of view and advance theories in keeping with what he saw and what he heard, instead of repeating theories he had learned or that he had advanced decades earlier which might have applied to different circumstances.

Professor Huntington was of old New England stock and proud of his heritage. His namesake was once President of the United States in Congress Assembled and had presided over the Continental Congress under the Articles of Confederation prior to the ratification of the United States Constitution during the very earliest years of American Independence. Huntington himself served several Presidents and administrations in various capacities and was noted for his acumen and wisdom.

He was a wonderful Professor, a good man, and I shall miss him. And most of all, he was a brilliant academic and a social scientist of the first order. In every way, and every day, he was a Harvard man. He was very much my notion of what a Harvard Professor should be, and for that reason too, I shall miss him also. It is doubtful that any like he shall pass this way again.

–Art Kyriazis Philly/South Jersey
Home of the World Champion Phillies
Happy New Year 2009

PS

This is Professor Huntington’s official biography from the Harvard College website:

[cite to and cited from]

http://www.gov.harvard.edu/faculty/shuntington/

Samuel P. Huntington is the Albert J. Weatherhead III University Professor. He graduated with distinction from Yale at age 18, served in the Army, and then received his Ph.D. from Harvard and started teaching there when he was 23. He has been a member of Harvard’s Department of Government since 1950 (except for a brief period between 1959 and 1962 when he was associate professor of government at Columbia University). He has served as chairman of the Government Department and of the Harvard Academy for International and Area Studies. His principal interests are: national security, strategy, and civil military relations; democratization and political and economic development of less-developed countries; cultural factors in world politics; and American national identity. During 1977 and 1978 he worked at the White House as coordinator of security planning for the National Security Council. He was a founder and coeditor for seven years of the journal Foreign Policy. His principal books include The Soldier and the State: The Theory and Politics of Civil-Military Relations (1957); The Common Defense: Strategic Programs in National Politics (1961); Political Order in Changing Societies (1968); American Politics: The Promise of Disharmony (1981); The Third Wave: Democratization in the Late Twentieth Century (1991); The Clash of Civilizations and Remaking of World Order (1996); and Who Are We? The Challenges to America’s National Identity (2004).

The clash between Eagles head coach Andy Reid and his former assistant coach (and now Minnesota Head Coach) and good friend Brad Childress in the playoffs yesterday highlights a new trend in the NFL—the Philadelphia Eagles family of coaches in the NFL. First, there are the Buddy Ryan assistant coaches—Jon Gruden, formerly of Oakland (where he went to the Super Bowl) and now of Tampa Bay (where he also went to the Super Bowl, and narrowly missed the playoffs this year) and Jeff Fischer of Tennessee, the NFL’s longest tenured coach, who is the AFC’s top seeded team this year, a regular playoff contender, and a former Super Bowl coach and AFC champion. Former Eagles head coach and Buddy Ryan assistant coach Ray Rhodes continues to work as an assistant coach in the league. Buddy Ryan’s two sons now are assistant coaches in the league. Second, there are the ex-Eagles—such as Herm Edwards of Kansas City, and former head coach Dick Vermeil, who used to coach at St. Louis, and won a Super Bowl there. Ex-Eagle John Bunting was a college head coach at North Carolina. And then you have the Andy Reid connections–Harbaugh at Baltimore, who used to coach special teams with the Eagles, and all the connections of Reid through Green Bay as well as Philly like Childress at Minnesota and Holmgren in Seattle.

There are probably many more connections to the Eagles that could be found, but it certainly is illuminating how many coaches and assistant coaches in the NFL (and in the college ranks) now have philly ties. And we used to think this was a college hoops town with a lot of college and pro hoops coaches everywhere. Who knew we were a spawning ground for college coaches. Guess it’s a spawning ground of football coaches as well for the NFL.

–art kyriazis philly/south jersey
home of the world champion phillies
Happy New Year 2009

Christmas 2008

December 24, 2008

One supposes that because the stock market plunged this year, or because a lot of people lost their jobs this year, or because world events continue to be complex and difficult, that perhaps Christmas is not what it should be this year.

St. Nicholas was a hallowed saint, a real person who lived in Myra, Asia Minor in the first half of the 1st millenium AD. His mystical transformation from a swarthy greek to a white faced cherubic northerner living at the north pole named Kris Kringle, Santa Claus etc. I will skip over, except to say that it is a miracle, and proof that God transcends all laws of physics, time and space, and also that saints live forever. I for one believe in Santa Claus unequivocally, since I know he once lived, and also know that his relics exist at certain churches and can be visited and venerated.

Anyhow, to get back to christmas, it’s not a holiday for growups, its for our kids. No matter how much we may have screwed up the economy or tried to blow the world up to bits, we have to remember that our children are innocents and that christmas is a holiday for children.

My wife is busy collecting gifts for the children of a housing authority in a poor town nearby, in coordination with our local church.

My local lions club will be serving food this christmas to those in need, giving out dinners and meals.

Our cousin, who is a pediatrician, is working in her ward, helping little children with cancer, with heart problems, with all sorts of diseases. she brings christmas to her patients’ hearts everyday.

Christmas can be found in so many ways, on so many days.

Charity and giving are part of christmas, along with getting gifts for your kids and relatives and sending out cards.

As always, we pray for a better world and a safer world.

–art kyriazis, philly/south jersey
home of the world champion phillies