The Case for a Creator

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(Chapter 1: White-Coated Scientists Versus Black-Robed Preachers)
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==Chapter 1: White-Coated Scientists Versus Black-Robed Preachers==
 
==Chapter 1: White-Coated Scientists Versus Black-Robed Preachers==
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The first chapter begins with Strobel going through his early career as a journalist for the ''Chicago Tribune'' in the 1970's. At that time, he was not religious, but after covering a story in West Virginia about religion and schools, Stobel was reeled into religion. Stroble says he was a skeptic of Christianity and religion, but he does not give any evidence to support his story - so this may be just a ploy.
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During his investigation, he learned that there were shootings and bombings at schools "all because some hillbillies are mad about the textbooks being used in the schools." Later, Strobel writes that when he attended an anti-evolution rally in rural Campbell's Creek and was recognized as a reporter, the crowd turned ugly and he was in real fear of physical harm (so much that Strobels knees were shaking) possibly because they thought the reporter would not portray them in a sympathetic light. An intense, dark-haired wife of a Baptist minister insisted,
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<blockquote>
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"The books bought for our school children would teach them to lose their love of God, to honor draft dodgers and revolutionaries, and to lose their respect for their parents."
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</blockquote>
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a local business man said,
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<blockquote>
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"Let me put it this way," he said. "If Darwin's right, we're just sophisticated monkeys. The Bible is wrong. There is no God. And without God, there's no right or wrong. We can just make up our morals as we go. The basis for all we believe is destroyed. And that's why this country is headed to hell in a handbasket. Is Darwin responsible? I'll say this: people have to choose between science and faith, between evolution and the Bible, between the Ten Commandments and make-'em-up-as-you-go ethics. We've made our choice - and we're not budging."
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</blockquote>
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{{Response|As you can see, the reason why the West Virginians were angry was due to religious reasons, it did not and does not matter if the evidence supports Darwin's theory of evolution (which it does). They preferred to choose their belief, and their children's beliefs, based not on what ''is'' true but on what they ''wanted'' to be true. Of course, everything the minister's wife and local business man stated about evolution is completely incorrect. The validity of evolution does not refute God or an afterlife, nor does evolution cause morals or meaning to vanish.
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Was is really interesting and worth noting: Strobel never returns to these incidents, or draws any lessons from them. He never even explicitly condemns the violence. At best, he remarks about Christianity (from his back-then non-religious perspective) as an "archaic belief system." Remarks like this lead many to speculate that Strobel exaggerated about his past beliefs. Most atheists or reasonable people would remark at such violence like this as what it really was: violent irrational lunatics. Rather, Strobel seems to be implying their actions were somehow justified. A rational, hard-nosed journalist would point out that the possible social consequences of a scientific theory have no bearing on whether that theory is true. Strobel does not do this. Rather he supports the crowds notion that evolution refutes all possible beliefs about God (ignoring all the Christian evolutionists back then and of today).}}
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{{Response|Despite the book being titled ''The Case for a Creator'' -which implies that the book's contents contain a set of factual arguments and supporting evidence worthy of the description "case"- Strobel here does nothing of the kind. In fact, what he's doing is exactly the same thing that his West Virginian interviewees were doing: trying to warn people away from accepting evolution by painting a frightening picture of its imagined consequences. Thus it is no surprise that Strobel does not attempt to cite supporting arguments for this staggering set of claims. Instead, the sole purpose is to provoke horror into Strobel's Christian readers.}}
  
 
==Chapter 2: The Images of Evolution==
 
==Chapter 2: The Images of Evolution==

Revision as of 13:43, 8 September 2011

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Contents

Overall comments

All of the people Strobel interviews for this book are connected with the Discovery Institute's Center for Science and Culture (CSC): William Lane Craig is a fellow at the CSC; Jonathan Wells, Guillermo Gonzales, Jay Richards, and Michael Behe are senior fellows; Stephen Meyer is program director for the CSC; Robin Collins has received support for his work from the CSC.

In addition, Phillip Johnson, whose work is often cited for support, holds the title of program advisor for the CSC.

Nonetheless, although both the Discovery Institute and its Center for Science and Culture are mentioned several times, neither one appears in the index. Other people and concepts (such as Strobel's wife) do, despite being mentioned only once.

Chapter 1: White-Coated Scientists Versus Black-Robed Preachers

The first chapter begins with Strobel going through his early career as a journalist for the Chicago Tribune in the 1970's. At that time, he was not religious, but after covering a story in West Virginia about religion and schools, Stobel was reeled into religion. Stroble says he was a skeptic of Christianity and religion, but he does not give any evidence to support his story - so this may be just a ploy.

During his investigation, he learned that there were shootings and bombings at schools "all because some hillbillies are mad about the textbooks being used in the schools." Later, Strobel writes that when he attended an anti-evolution rally in rural Campbell's Creek and was recognized as a reporter, the crowd turned ugly and he was in real fear of physical harm (so much that Strobels knees were shaking) possibly because they thought the reporter would not portray them in a sympathetic light. An intense, dark-haired wife of a Baptist minister insisted,

"The books bought for our school children would teach them to lose their love of God, to honor draft dodgers and revolutionaries, and to lose their respect for their parents."

a local business man said,

"Let me put it this way," he said. "If Darwin's right, we're just sophisticated monkeys. The Bible is wrong. There is no God. And without God, there's no right or wrong. We can just make up our morals as we go. The basis for all we believe is destroyed. And that's why this country is headed to hell in a handbasket. Is Darwin responsible? I'll say this: people have to choose between science and faith, between evolution and the Bible, between the Ten Commandments and make-'em-up-as-you-go ethics. We've made our choice - and we're not budging."

Response: As you can see, the reason why the West Virginians were angry was due to religious reasons, it did not and does not matter if the evidence supports Darwin's theory of evolution (which it does). They preferred to choose their belief, and their children's beliefs, based not on what is true but on what they wanted to be true. Of course, everything the minister's wife and local business man stated about evolution is completely incorrect. The validity of evolution does not refute God or an afterlife, nor does evolution cause morals or meaning to vanish.

Was is really interesting and worth noting: Strobel never returns to these incidents, or draws any lessons from them. He never even explicitly condemns the violence. At best, he remarks about Christianity (from his back-then non-religious perspective) as an "archaic belief system." Remarks like this lead many to speculate that Strobel exaggerated about his past beliefs. Most atheists or reasonable people would remark at such violence like this as what it really was: violent irrational lunatics. Rather, Strobel seems to be implying their actions were somehow justified. A rational, hard-nosed journalist would point out that the possible social consequences of a scientific theory have no bearing on whether that theory is true. Strobel does not do this. Rather he supports the crowds notion that evolution refutes all possible beliefs about God (ignoring all the Christian evolutionists back then and of today).

Response: Despite the book being titled The Case for a Creator -which implies that the book's contents contain a set of factual arguments and supporting evidence worthy of the description "case"- Strobel here does nothing of the kind. In fact, what he's doing is exactly the same thing that his West Virginian interviewees were doing: trying to warn people away from accepting evolution by painting a frightening picture of its imagined consequences. Thus it is no surprise that Strobel does not attempt to cite supporting arguments for this staggering set of claims. Instead, the sole purpose is to provoke horror into Strobel's Christian readers.

Chapter 2: The Images of Evolution

Chapter 3: Doubts About Darwinism

An interview with Jonathan Wells

Chapter 4: Where Science Meets Faith

An interview with Stephen C. Meyer

Chapter 5: The Evidence of Cosmology: Beginning with a Bang

An interview with William Lane Craig

Chapter 6: The Evidence of Physics: The Cosmos on a Razor's Edge

An interview with Robin Collins

Chapter 7: The Evidence of Astronomy: The Privileged Planet

An interview with Guillermo Gonzales and Jay Wesley Richards

Chapter 8: The Evidence of Biochemistry: The Complexity of Molecular Machines

An interview with Michael Behe

Chapter 9: The Evidence of Biological Information: The Challenge of DNA and the Origin of Life

An interview with Stephen C. Meyer

Chapter 10: The Evidence of Consciousness: The Enigma of the Mind

An interview with J.P. Moreland

Chapter 11: The Cumulative Case for a Creator

External links

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