Recently, the atheist Alex Rosenberg debated the theist William Lane Craig. The meat started to happen in the rebuttals, so I will focus on those. For a full review, check out Wintery Knight’s excellent summary.
Craig’s First Rebuttal
Craig pointed out the extreme implausibility of the naturalistic worldview in contrast to theism. He outlined several ways in which naturalism fails as an explanation of reality and cited Rosenberg’s work several times throughout this discussion. He argued that mental states have an “aboutness” which naturalism cannot explain.Then, he pointed out the profound difficulty naturalism has with locating truth and meaning within the worldview. He asserted that libertarian free will and purpose are incompatible with naturalism. Finally, the concept of the “self” and the first-person awareness cannot be explained by naturalism.
Rosenberg’s First Rebuttal
Alex Rosenberg: He focused on this question quite a bit in his rebuttal: “How is it possible for one chunk of manner to be ‘about’ some other piece of matter?” Yet after saying that this, he asserted that this debate over naturalism has nothing to do with the topic of the debate: “Is Faith in God Reasonable?”
He then turned to a discussion of the problem of evil. “If God is omnibenevolent, omniscience, and omnipotent, then the suffering of animals and humans needs desperately to be explained… Nobody has yet to offer a satisfactory explanation… Dr. Craig needs to tell us how [God] had to have the holocaust!”
He also argued that different religious books are false, so there is no reason to trust the New Testament.
Rosenberg said if Craig could provide an explanation for this, then he would become a Christian.
Craig 2nd Rebuttal
Craig immediately exclaimed his excitement over Rosenberg’s possibility of becoming a Christian, arguing that the logical problem of evil, which Rosenberg seemed to be using, has been largely abandoned due to its immense problems. In order to make this argument, the atheist assumes that if God is all powerful than he can create any world he wants, but this is not necessarily true. It is logically impossible for God to make someone freely do something. The atheist would have to prove that there is a world with as much free good in this world but without as much free evil. It seems this premise is impossible to prove. Thus, the logical problem of evil has largely been dropped.
Craig pointed out the fact that Rosenberg was simply mistaken about the importance of metaphysical naturalism. If metaphysical naturalism is false, then it seems clear that theism is that much more plausible.
Craig also once again pointed out that discrediting things like the Book of Mormon or the Qur’an does nothing to undermine the truth of the New Testament documents.
Rosenberg Final Rebuttal
Rosenberg continued to attack Craig as well as the format of the debate. He asserted that Craig was merely repeating himself. Then he commented that the format of a debate does not work to discuss questions like those at hand. One honestly is forced to wonder why Rosenberg chose to engage in the debate, if such were his opinions. Rosenberg attacked Craig’s arguments for “giving philosophy a bad name” and said he would be “embarrassed” to outline Craig’s defense of his arguments.
He did get into some actual comments on the arguments, however. He argued that some things can come into being from “nothing at all,” specifically alpha particles.
Finally, he got to the problem of evil. Here I continued to be confused over whether Rosenberg was sure which variety of the problem of evil he was presenting. He continued to utilize the evidential problem of evil as though it were the same as the logical problem of evil. He was confusing his arguments, mixing necessity with contingency. There is little to comment on here, because it was so confused.
Regarding the New Testament, Rosenberg essentially argued that we cannot know how corrupt the New Testament is.
Craig turned once more to Rosenberg’s construction of the problem of evil. He pointed out that Rosenberg was mistaken about free will as well as the nature of the God’s creation. He pointed out that the holocaust was not necessary. Instead, he noted that the onus is upon Rosenberg to show that God could have actualized a world with as much good as there is in this world while simultaneously showing there would be less evil, which is of course beyond the ken of the atheist (or the theist).
Craig pointed out that we can confirm that New Testament sources we have go back to within 5 years of the actual events. Furthermore, Rosenberg was mistaken in saying that the New Testament documents were written in Aramaic. They were written in Greek.
Rosenberg used his closing to present an “obvious” argument for atheism. He argued that science has no need of the God hypothesis and that there is no basis “to invoke God for explanatory or any other purpose” in science. Thus, science has no reason to accept the existence of God. I find it interesting that he chose to save this argument for the point when he couldn’t be rebutted on the argument. Perhaps that is due to the extreme weakness of the argument. Only be equating science with knowledge could this argument have any relevance. This is not to mention that he is mistaken on this, but to show that he is mistaken would take us too far afield. Interested readers can view the links at the end of this post.
Rosenberg closed with “advice from an atheist.” His advice was to tell theists to not demand that their faith be reasonable. He continued with a discussion saying that theists should say “I believe because it is absurd.” He essentially asserted that theists cannot be reasonable. Honestly, this was just an insult. I admit I was not surprised by this comment by the end of the debate, as Rosenberg’s general strategy had seemed to be to denigrate, rather than interact with, theism.
I was honestly stunned by Rosenberg’s assertion that substance dualism or a debate over naturalism had nothing to do with faith in God. It seems quite obvious that such things are indeed germane to the discussion. If substance dualism is true, then theism has a much better account than non-theistic worldviews. If naturalism is false, the plausibility of theism increases greatly.
In the Q+A following the debate, someone asked Rosenberg why they should believe anything he said in the debate if he himself doesn’t believe in true. Rosenberg basically answered by saying that he’s just rearranging the brain in a way to meet truth… but of course he already denied that we can know what truth is. It’s just a certain way of orienting the matter in one’s brain! Ridiculous. I’m sorry, but it is ridiculous.
Regarding the debate itself, there were a number of non-scientific ways that people voted on the results of the debate. A formal panel awarded Craig the victory 4-2. The local (Purdue) voting on the debate 303-1390 Craig won. Online vote favored Craig 734-59. In other words, Craig crushed Rosenberg. I agree wholeheartedly. Let me know your thoughts. Comment below!
One awesome line from the debate came from Craig: “The purpose of life is not happiness. The purpose of life is knowledge of God.”
An awesome tweet: “Rosenberg apparently knows not only what God could have done but what would have been best for us for all eternity.” @ThnkngChristian
Wintery Knight provided a simply fantastic summary of the debate.
Glenn Andrew Peoples has a post on quantum events in relation to the cosmological argument which is very relevant to this debate.
Shoulders of Giants?- Philosophy and Science in Context, or, “Lawrence Krauss Jumps off!”– I write on the relationship of science to philosophy as well as Christianity.
Science: “Thanks Christianity!”– Does Christianity say anything about science?