Take The Blasphemy Challenge

Humm, all you have to do is upload a clip of yourself saying that you don’t believe in god and you get swag. Not a bad proposition, eh? It’s like saying that you have a firm disbelief in unicorns, lepercons, and free lunches. Pretty safe. I encourage everyone to go and have a look at the challenge site (god fearing hackers need not) and come to the only conclusion that a rational mind can.

[via neatorama]
The Blasphemy Challenge

9 thoughts on “Take The Blasphemy Challenge”

  1. Where’s the link to your uploaded video?
    [My DV camera died yesterday! Just as I was taping another project the image started to go nuts. Seriously sucks. Now I only have those little CVS camcorders. -John]

  2. I feel sorry for the creators of the Blasphemy Challenge and for everyone who has responded to the challenge by denying God. The sad part is that the atheists that believe their life is their own and they will serve no god don’t understand that they are serving a god – the god of evil, the lying god who has deceived them into believing that man is not a spiritual creature, and our decisions today will not affect our eternity. They are so deceived they don’t even understand the deception. There is hope – even if you took the challenge. God is always standing by, ready to forgive our sins and bring purpose and meaning to this life…just ask him to show you that he is real. He has proven his existence to millions of us. We who know Him are not blind, we have been set free, and we know He exists. He gives purpose and meaning to our lives, and I am grateful for every moment I have lived knowing this truth. I hope you find this truth as well.

    [I know the truth, gods and religions are just creations of humans that serve to explain things that people don’t understand and lack the skills to discover the answers. It makes people happy and gives them a ‘reason to exist’. I hope that one day you will realize this and see the facts set before you and other like yourself. Question then test, then question again. You only get one shot at this life so don’t spend it thinking that you will do better the next time. Do your math and please stop believing in ghosts, elves, and unicorns. Just because you can’t see them doesnt mean that they are there. -John]

  3. Regarding the effort to wipe-out Christmas, well…I believe that all attempts to do that are doomed to failure. Remember "How the Grinch Stole Christmas"? Society may one day take away the holiday, but the meaning of Christmas, the celebration of the birth of Christ, is never going to be found in trees, presents, maxing out the credit cards, snow falling, and all the other images we have of the day. The meaning of this day lives in the hearts of those who believe in Christ, and that can never be removed. So, take away all the other stuff – it doesn’t really matter to believers anyway. All that really matters to us is that His birth changed our lives and brought hope into a dark and lost world. That is why any attempt to remove the holiday is doomed to failure – because it’s message lives in hearts, not symbols.

    [I agree, and until everyone gets a clue and sees the big picture that all this religious flap trap is just that it’s going to continue to be a problem. Only through education that this can be over come. I’m glad you see my point on this. -John]

  4. John, I’m not sure I fully understand your counterargument. What can prove that God doesn’t exist? Because some people say they have never seen Him? Because the principles of the Bible seem very far removed from today’s popular thought? Because men thoughout the ages have done horrible things in the name of “religion”? How can you prove that God is just the creation of man? If God is not the answer, then what is the answer to our spiritual natures? Please know that I am not trying to argue with you…I’m just curious as to how you have come to your conclusions. For those of us who do believe, is it really because we have been deceived, or could it be possible that we have searched and have found the answers to our questions? There will always be questions about life, the universe, etc., that can’t be answered by the knowledge we have available to us today, but not having the answers today doesn’t mean that those questions will not be answered by future generations. That there are things out there that will be discovered and made known in another time. I encourage you to read “Evidence that Demands a Verdict” by Josh McDowell. He was a athiest who wanted to prove to all the deceived Christians that God did not exist – it was all a lie. But, he found out that everything he based his work on wasn’t producing the conclusions he wanted. It’s an interesting read.

  5. The bible is a horrible book if you take what is in it as fact and , ahem, the ‘gospel truth’. Some of the bits about killing those that don’t believe in what you do suddenly come to mind. Nice, very enlightened stuff.
    People have this ‘spiritual need’ that you speak of as a result of out evolved ability to make sense out of apparent chaos. It’s part of our imagination and gives us the ability to come up with things like farming, weaving, stone cutting and even religion.
    I’ll say it again, just because you can’t see something does NOT prove that it’s there. It needs to be tested and if the test proves to be true then your theory is proven until it’s tested again. This is called science. It works, lots of people do this.
    I suggest you read just about anything by Richard Dawkins or visit his web page, richarddawkins.net )

  6. Hey John, thanks for your response. I took your suggestion and have spent a few hours the last day or so reviewing Richard Dawkins website. I watched the 45 minute video he did for what appears to be Canadian television. To be honest, and I hope this can be an honest discussion about differing ideas and thoughts, I don’t understand his motivation, or the motivation of groups like yours, to argue that those with different views – i.e. believers, are somehow incapable of being intellectual, thinking individuals who have formed their beliefs by seeing the “facts” differently than he sees them. While the facts of science are amazing and have taught us so much about the world around us, it is not an absolute – meaning, as our knowledge grows and is expanded throughout generations, we find that firmly held thoughts and beliefs change as new information is revealed. Science is only factual to the extent that we understand that which we may not have understood 100 or 1000 years ago. 100 years from now, we may find that many of the widely held beliefs of today were wrong or partially wrong. Therefore, for Richard to conclude that our scientific knowledge as it exists today is absolute and that something so intricate in the lives of millions, i.e. their faith and belief in God, is rubbish, seems very arrogant – and as some pointed out in the discussion, fundamentalist in its demeanor. That very thing, fundamentalism, that Richard finds so appalling in the lives of believers seems to be a foundational element of his own life, just at the opposite end of the argument. I have no doubt that Richard is a very intelligent man, and I think that may be why I am so astounded at his staunch stand against a belief system shared by so many throughout the ages. I guess in the end my question would be “Why does it matter to him?” If, as Richard believes, God doesn’t exit, then why bother spending so much time and energy trying to prove it? Let those who believe, believe…and those who don’t believe, not believe. Why is it necessary to disprove something that doesn’t exist?

  7. Well for starters Dawkins isn’t trying to prove that god exists or doesn’t exist. He’s just trying to show people that if you ask for proof and facts your not going to get them. In other words if your attempts to test the theory it fails. He is also trying ot show people just how much of a corrupting effect religion can have on society. Page through the book ‘The God Delusion’ next time your in a book store. It’s in the science section but it should be in the theology section if you ask me. However, if that happened I suspect that the bookshops would be picketed and boycotted by the true believers. His methods of getting these point across are meant to be a bit abrasive, you get the exact same thing from the pro religious crowd all the time. Makes some sense that he is moving to their level in his discourse. The difference is that he can back his claims up with peer reviewed repeatable observations and testable theories. Much better data than just saying “God said that so it must be the truth”. It’s like saying that the Sun God told you to wait by this rock because a leprechaun will be by to give you a magic bunny that can read minds. If that sounds silly to you then your on the right track.
    And yes, if someone were to come up with a repeatable experiment that proves that something that understand to be true today is wrong then more power to that scientist. We have learned something new, and more over it can be proven again and again.

  8. Hey John, I guess what I keep reading and hearing is that God doesn’t exist, therefore anyone who believes that He does exist must be of a soft mind and lack intellectual understanding. I also read a lot of writings that say science can (or attempts to) prove the lack of a God or Creator, basically what you said in your earlier statement “if you ask for proof and facts, you’re not going to get them” I would say that there are differing opinions in the scientific community, some by very intelligent men who gave birth to many of the scientific theories we still live by today – the Fathers of Science one might say. For example, Isaac Newton noted in Principia: “The most beautiful system of the sun, planets, and comets, could only proceed from the counsel and dominion of an intelligent and powerful Being.” A famous saying of Albert Einstein was “Science without religion is lame, religion without science is blind.” While neither of these men were belivers in a personal relationship with Christ (as far as I know) they did not appear to swiftly set aside the possibility that something greater than ourselves exists. Yet, it is their study and work that created a portion of the foundation of the scientific theories that Dawkins relies on today. With that said, the next logical question for anyone would be – If there is even the slightest possibility of a Creator, what would that mean to us as human beings, to me as an individual? One last thing, I am also interested in reading Dawkins “peer reviewed repeatable observations and testable theories” you noted in your comment…where would I be able to find them? Happy Superbowl Sunday! I hope to hear from you soon.

  9. John, here is an interesting counter to Dawkins “God Delusion” I found on the internet. The Dawkins Delusion By Alister McGrath, AlterNet Posted on January 26, 2007, Printed on January 26, 2007

    Alister McGrath, a biochemist and Professor of Historical Theology at Oxford University, may be Richard Dawkins’ most prominent critic. As the author of “Dawkins’ God: Genes, Memes and the Meaning of Life,” he was interviewed extensively for Dawkins’ recent documentary, “The Root of All Evil.” Not a frame of these interviews made it into the final edit. Below is a slightly modified version of remarks delivered by McGrath in response to Dawkins’ latest book, “The God Delusion.”

    The God Delusion has established Dawkins as the world’s most high-profile atheist polemicist, who directs a withering criticism against every form of religion. He is out to convert his readers. “If this book works as I intend, religious readers who open it will be atheists when they put it down.” Not that he thinks that this is particularly likely; after all, he suggests, “dyed-in-the-wool faith-heads are immune to argument.” Along with Daniel Dennett and Sam Harris, Dawkins directs a ferocious trade of criticism against religion in general and Christianity in particular. In this article, I propose to explore two major questions. First, why this sudden outburst of aggression? Second, how reliable are Dawkins’ criticisms of religion?

    Let’s begin by looking at the first question. Every worldview, whether religious or not, has its point of vulnerability. There is a tension between theory and experience, raising questions over the coherence and trustworthiness of the worldview itself. In the case of Christianity, many locate that point of weakness in the existence of suffering within the world. In the case of atheism, it is the persistence of belief in God, when there is supposedly no God in which to believe.

    Until recently, western atheism had waited patiently, believing that belief in God would simply die out. But now, a whiff of panic is evident. Far from dying out, belief in God has rebounded, and seems set to exercise still greater influence in both the public and private spheres. The God Delusion expresses this deep anxiety, partly reflecting an intense distaste for religion. Yet there is something deeper here, often overlooked in the heat of debate. The anxiety is that the coherence of atheism itself is at stake. Might the unexpected resurgence of religion persuade many that atheism itself is fatally flawed as a worldview?

    That’s what Dawkins is worried about. The shrill, aggressive rhetoric of his God Delusion masks a deep insecurity about the public credibility of atheism. The God Delusion seems more designed to reassure atheists whose faith is faltering than to engage fairly or rigorously with religious believers, and others seeking for truth. (Might this be because the writer is himself an atheist whose faith is faltering?) Religious believers will be dismayed by its ritual stereotyping of religion, and will find its manifest lack of fairness a significant disincentive to take its arguments and concerns seriously. Seekers after truth who would not consider themselves religious may also find themselves shocked by Dawkins’ aggressive rhetoric, his substitution of personal creedal statements for objective engagement with evidence, his hectoring and bullying tone towards “dyed-in-the-wool faith-heads,” and his utter determination to find nothing but fault with religion of any kind.

    It is this deep, unsettling anxiety about the future of atheism which explains the high degree of dogmatism and aggressive rhetorical style of this new secular fundamentalism. The dogmatism of the work has been the subject of intense criticism in the secular press, reflecting growing alarm within the secularist community about the damage that Dawkins is doing to their public reputation. Many of those who might be expected to support Dawkins are running for cover, trying to distance themselves from this embarrassment.

    To give an example: The God Delusion trumpets the fact that its author was recently voted one of the world’s three leading intellectuals. This survey took place among the readers of Prospect magazine in November 2005. So what did this same Prospect magazine make of the book? Its reviewer was shocked at this “incurious, dogmatic, rambling, and self-contradictory” book. The title of the review? “Dawkins the dogmatist.”

    But what of the arguments themselves? The God Delusion is often little more than an aggregation of convenient factoids, suitably overstated to achieve maximum impact, and loosely arranged to suggest that they constitute an argument. This makes dealing with its “arguments” a little problematical, in that the work frequently substitutes aggressive, bullying rhetoric for serious evidence-based argument. Dawkins often treats evidence as something to shoehorn into his preconceived theoretical framework. Religion is persistently and consistently portrayed in the worst possible way, mimicking the worst features of religious fundamentalism’s portrayal of atheism.

    Space is limited, so let’s look his two core arguments — that religion can be explained away on scientific grounds, and that religion leads to violence. Dawkins dogmatically insists that religious belief is “blind trust,” which refuses to take due account of evidence, or subject itself to examination. So why do people believe in God, when there is no God to believe in? For Dawkins, religion is simply the accidental and unnecessary outcome of biological or psychological processes. His arguments for this bold assertion are actually quite weak, and rest on an astonishingly superficial engagement with scientific studies.

    For example, consider this important argument in The God Delusion. Since belief in God is utterly irrational (one of Dawkins’ core beliefs, by the way), there has to be some biological or psychological way of explaining why so many people — in fact, by far the greater part of the world’s population — fall victim to such a delusion. One of the explanations that Dawkins offers is that believing in God is like being infected with a contagious virus, which spreads throughout entire populations. Yet the analogy — belief in God is like a virus — seems to then assume ontological substance. Belief in God is a virus of the mind. Yet biological viruses are not merely hypothesized; they can be identified, observed, and their structure and mode of operation determined. Yet this hypothetical “virus of the mind” is an essentially polemical construction, devised to discredit ideas that Dawkins does not like.

    So are all ideas viruses of the mind? Dawkins draws an absolute distinction between rational, scientific and evidence-based ideas, and spurious, irrational notions — such as religious beliefs. The latter, not the former, count as mental viruses. But who decides what is “rational” and “scientific”? Dawkins does not see this as a problem, believing that he can easily categorize such ideas, separating the sheep from the goats.

    Except it all turns out to be horribly complicated, losing the simplicity and elegance that marks a great idea. For instance, every worldview — religious or secular — ends up falling into the category of “belief systems,” precisely because it cannot be proved. That is simply the nature of worldviews, and everyone knows it. It prevents nobody from holding a worldview in the first place, and doing so with complete intellectual integrity in the second. In the end, Dawkins’ idea simply implodes, falling victim to his own subjective judgement of what is rational and true. It’s not an idea that is taken seriously within the scientific community, and can safely be disregarded.

    The main argument of The God Delusion, however, is that religion leads to violence and oppression. Dawkins treats this as defining characteristic of religion, airbrushing out of his somewhat skimpy account of the roots of violence any suggestion that it might be the result of political fanaticism — or even atheism. He is adamant that he himself, as a good atheist, would never, ever fly airplanes into skyscrapers, or commit any other outrageous act of violence or oppression. Good for him. Neither would I. Yet the harsh reality is that religious and anti-religious violence has happened, and is likely to continue to do so.

    As someone who grew up in Northern Ireland, I know about religious violence only too well. There is no doubt that religion can generate violence. But it’s not alone in this. The history of the twentieth century has given us a frightening awareness of how political extremism can equally cause violence. In Latin America, millions of people seem to have “disappeared” as a result of ruthless campaigns of violence by right wing politicians and their militias. In Cambodia, Pol Pot eliminated his millions in the name of socialism.

    The rise of the Soviet Union was of particular significance. Lenin regarded the elimination of religion as central to the socialist revolution, and put in place measures designed to eradicate religious beliefs through the “protracted use of violence.” One of the greatest tragedies of this dark era in human history was that those who sought to eliminate religious belief through violence and oppression believed they were justified in doing so. They were accountable to no higher authority than the state.

    In one of his more bizarre creedal statements as an atheist, Dawkins insists that there is “not the smallest evidence” that atheism systematically influences people to do bad things. It’s an astonishing, naïve, and somewhat sad statement. The facts are otherwise. In their efforts to enforce their atheist ideology, the Soviet authorities systematically destroyed and eliminated the vast majority of churches and priests during the period 1918-41. The statistics make for dreadful reading. This violence and repression was undertaken in pursuit of an atheist agenda — the elimination of religion. This doesn’t fit with Dawkins’ highly sanitized, idealized picture of atheism. Dawkins is clearly an ivory tower atheist, disconnected from the real and brutal world of the twentieth century.

    Dawkins develops a criticism that is often directed against religion in works of atheist apologetics — namely, that it encourages the formation and maintenance of “in-groups” and “out-groups.” For Dawkins, removing religion is essential if this form of social demarcation and discrimination is to be defeated. But what, many will wonder, about Jesus of Nazareth? Wasn’t this a core theme of his teaching — that the love of God transcends, and subsequently abrogates, such social divisions?

    Dawkins’ analysis here is unacceptable. There are points at which his ignorance of religion ceases to be amusing, and simply becomes risible. In dealing with this question he draws extensively on a paper published in Skeptic magazine in 1995 by John Hartung, which asserts that — and here I cite Dawkin’s summary: Jesus was a devotee of the same in-group morality — coupled with out-group hostility — that was taken for granted in the Old Testament. Jesus was a loyal Jew. It was Paul who invented the idea of taking the Jewish God to the Gentiles. Hartung puts it more bluntly than I dare: “Jesus would have turned over in his grave if he had known that Paul would be taking his plan to the pigs.” Many Christian readers of this will be astonished at this bizarre misrepresentation of things being presented as if it were gospel truth. Yet, I regret to say, it is representative of Dawkins’ method: ridicule, distort, belittle, and demonize. Still, at least it will give Christian readers an idea of the lack of any scholarly objectivity or basic human sense of fairness which now pervades atheist fundamentalism.

    There is little point in arguing with such fundamentalist nonsense. It’s about as worthwhile as trying to persuade a flat-earther that the world is actually round. Dawkins seems to be so deeply trapped within his own worldview that he cannot assess alternatives. Yet many readers would value a more reliable and informed response, rather than accepting Dawkins’ increasingly tedious antireligious tirades. Let’s look at things as they actually stand.

    In the first place, Jesus explicitly extends the Old Testament command to “love your neighbour” to “love your enemy” (Matthew 5.44). Far from endorsing “out-group hostility,” Jesus both commended and commanded an ethic of “out-group affirmation.” As this feature of the teaching of Jesus of Nazareth is so well-known and distinctive, it is inexcusable that Dawkins should make no mention of it. Christians may certainly be accused of failing to live up to this demand. But it is there, right at the heart of the Christian ethic.

    In the second place, many readers would point out that the familiar story of the Good Samaritan (Luke 10) makes it clear that the command to “love your neighbour” extends far beyond Judaism. (Indeed, this aspect of the teaching of Jesus of Nazareth seems to have resulted in people suspecting Jesus of actually being a Samaritan: see John 8.48). It is certainly true that Jesus, a Palestinian Jew, gave priority to the Jews as God’s chosen people, but his definition of who was a “true Jew” was radically broad. It included those who had excluded themselves from Judaism by intimate collaborators with Roman occupying forces. One of the main charges levelled against Jesus by his critics within Judaism was his open acceptance of these out-groups. Indeed a substantial part of his teaching can be seen as a defence of his behaviour towards them. Jesus’ welcome of marginalized groups, who inhabited an ambiguous position between “in” and “out” is also well attested in accounts of his willingness to touch those considered by his culture to be ritually unclean (for instance Matthew 8.3, Matthew 9.20-25).

    So what are we to make of this shrill and petulant manifesto of atheist fundamentalism? Aware of the moral obligation of a critic of religion to deal with this phenomenon at its best and most persuasive, many atheists have been disturbed by Dawkins’ crude stereotypes, vastly over-simplified binary oppositions (“science is good, religion is bad”), straw men, and seemingly pathological hostility towards religion. Might The God Delusion actually backfire, and end up persuading people that atheism is just as intolerant, doctrinaire and disagreeable as the worst that religion can offer? As the atheist philosopher Michael Ruse commented recently: “The God Delusion makes me embarrassed to be an atheist.”

    Dawkins seems to think that saying something more loudly and confidently, while ignoring or trivializing counter-evidence, will persuade the open-minded that religious belief is a type of delusion. For the gullible and credulous, it is the confidence with which something is said that persuades, rather than the evidence offered in its support. Dawkins’ astonishingly superficial and inaccurate portrayal of Christianity will simply lead Christians to conclude that he does not know what he is talking about — and that his atheism may therefore rest on a series of errors and misunderstandings. Ironically the ultimate achievement of The God Delusion for modern atheism may be to suggest that it is actually atheism itself may be a delusion about God.

    Alister McGrath is Professor of Historical Theology at Oxford University. He has co-authored the forthcoming book “The Dawkins Delusion: Atheist fundamentalism and the denial of the divine” (InterVarsity Press) with his wife, Joanna Collicutt McGrath, who is a psychologist.

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