Critiquing: #017 Other religions, the New Age and Islam

July 2, 2019 | Ask NT Wright Anything – Premier

Key Terms: Interfaith Dialogue — Evangelism — Religious Commonality — New Creation — Secular World

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Episode Assessment:

		Commentary
Degree of Accuracy	B	The content is generally accurate, drawing on Tom Wright’s extensive knowledge. However, some claims lack precise sourcing or verification.
Degree of Coherence	B	The discussion is logically structured, but at times, the transitions between topics are abrupt, affecting the overall flow.
Absence of Fallacies	B-	Minor logical fallacies are present, especially in the broad generalizations about other religions and their practices.
Degree of Evidence	C+	While personal anecdotes and general references to historical contexts are provided, specific evidence supporting some claims is limited.
Degree of Testability	C	Many claims, particularly about spiritual experiences and religious truths, are not easily testable due to their subjective nature.
Rational Confidence	B-	The arguments presented align with Christian theology and Tom Wright’s interpretations, but the reliance on faith-based assertions impacts rational confidence.

Potential/Apparent Weaknesses:

1. Accuracy and Evidence:

“Epictetus, who is a kind of a cheerful street-level stoic… there are places where you almost want to put your arm around him and embrace him when he talks about God, even though he’s a stoic, who believes that God is everywhere and everything is God.”

This statement romanticizes Epictetus’ views without detailed evidence. While Epictetus did speak of a providential order, the claim that his views closely align with Christianity requires more nuanced support.

2. Coherence and Logical Flow:

“The difference, and Eric kind of swats it away at the end of his question, the difference is Jesus, that for the Christian, everything that is true about the God who made the world and the idea of a God who made the world is not common to all the faiths, of course.”

The abrupt transition from discussing general religious commonalities to the uniqueness of Jesus affects the coherence of the argument. A smoother transition and an explanation on why Jesus is a logical addition to a coherent ideology would strengthen the logical flow.

3. Absence of Fallacies:

“It’s not just chapped like Epictetus, but there were all sorts of different religions, some of them very intense, some of them yes involving speaking in tongues or prophesying, which is why Paul in 1 Corinthians has to say, ‘Here’s the litmus test.’”

The statement contains a hasty generalization, implying that early Christian practices were unique or superior in evidential import or predictive success without fully addressing the complexity and diversity of other religious practices.

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Syllogistic Formulation of Major Arguments:

1. Argument on Religious Commonality

1. Major Premise: All major religions share certain ethical and spiritual practices.
2. Minor Premise: Christianity is a major religion.
3. Conclusion: Therefore, Christianity shares certain ethical and spiritual practices with other major religions.

Counter-Argument: The presence of shared ethical and spiritual practices among major religions does not imply equivalence in their core doctrines and theological claims. Each religion possesses unique beliefs, rituals, and historical contexts that differentiate them significantly. While ethical parallels may exist, the foundational tenets and the nature of divine revelation in Christianity, for example, are distinct from those in Islam, Hinduism, or Buddhism. Such differences must be acknowledged to appreciate the unique contributions and perspectives of each faith tradition.

More importantly, an acknowledgement of the possibility that all religions are wrong is missing. The emergence of multiple God myths could simply be a product of human emotions and creativity.

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2. Argument on Evangelism and Interfaith Dialogue

1. Major Premise: Effective evangelism requires understanding and engaging with other faiths.
2. Minor Premise: Understanding and engaging with other faiths can lead to recognizing common values.
3. Conclusion: Therefore, effective evangelism involves recognizing common values with other faiths.

Counter-Argument: While recognizing common values can facilitate dialogue, effective evangelism should also address the distinctives of the Christian faith. Evangelism aims to present the unique claims of Christianity, including the life, death, and resurrection of Jesus Christ, which are not merely common ethical values but foundational beliefs that differentiate Christianity from other religions. By focusing solely on commonalities, there is a risk of diluting the core message and theological distinctives that evangelism seeks to communicate. A balanced approach should acknowledge shared values while also emphasizing the aspects of Christian doctrine that would show it to have more substantiating evidence.

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3. Argument on Secularism and Religious Pluralism

1. Major Premise: Secularism often positions itself against religious expressions.
2. Minor Premise: Religious pluralism acknowledges the presence of multiple faith traditions.
3. Conclusion: Therefore, secularism is at odds with the coexistence of multiple faith traditions.

Counter-Argument: Secularism, as a political and social philosophy, advocates for the separation of religion from governmental and public affairs, aiming to ensure neutrality and freedom of religion. This does not necessarily place it at odds with religious pluralism, which supports the coexistence and mutual respect of diverse faith traditions. In fact, secularism can create a framework within which religious pluralism can thrive by preventing any single religion from dominating public life and ensuring equal treatment of all faiths. Thus, the relationship between secularism and religious pluralism can be more complementary than oppositional.

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4. Argument on the Role of the Holy Spirit

1. Major Premise: The Holy Spirit guides believers in living out Christian values.
2. Minor Premise: Living out Christian values can be similar to the ethical practices of other faiths.
3. Conclusion: Therefore, the Holy Spirit’s guidance may result in ethical practices similar to those of other faiths.

Counter-Argument: While the Holy Spirit guides believers in embodying Christian values, it is essential to distinguish between similar ethical practices and the theological foundation underlying those practices. The guidance of the Holy Spirit is rooted in the alleged unique relationship between believers and the triune God as revealed in Christian doctrine. Ethical similarities with other faiths do not negate the purported distinct role of the Holy Spirit in the transformative process of sanctification and discipleship within a Christian context. This theological foundation provides a deeper rationale for ethical behavior that goes beyond mere similarity in practices.

◉ Addressing Argument #4:

The Holy Spirit: Supernatural Evidence or Natural Phenomena?

The alleged existence of the Holy Spirit is often cited as one of the best ways to substantiate the truth claims of Christianity. According to Christian doctrine, the Holy Spirit offers superior wisdom, persuasiveness, and miraculous works, all of which are purportedly beyond the capabilities of human emotions or drives. This notion presents a unique opportunity for Christianity to be unequivocally substantiated as true. However, the question remains: Is the evidence of the Holy Spirit distinguishable from natural phenomena, or can it be entirely explained by natural causes?

The superior wisdom attributed to the Holy Spirit is considered by many Christians to be a divine insight that surpasses human understanding. This wisdom is believed to guide believers in making decisions that align with God’s will, often producing outcomes that are seen as beneficial or even miraculous. However, psychological studies on human cognition and intuition have shown that people can sometimes make decisions that seem exceptionally wise due to subconscious processing and prior experiences. The persuasiveness of individuals believed to be filled with the Holy Spirit can similarly be attributed to natural charisma, rhetorical skills, and the emotional appeal of their message. Human history is replete with examples of charismatic leaders who have inspired and influenced others without any claim to divine inspiration.

Miraculous works, such as healing, prophecy, and other supernatural events, are often cited as direct evidence of the Holy Spirit’s presence and power. While these occurrences are compelling, they must be examined critically. Many reported miracles have been scrutinized and found to have natural explanations. For instance, spontaneous remissions in medical conditions, though rare, are documented and can occur without any divine intervention. Additionally, cognitive biases such as confirmation bias and the placebo effect can lead individuals to perceive miraculous events where none exist.

The assertion that the Holy Spirit’s actions are supernatural and cannot be replicated by human emotions or drives is central to the argument for Christianity’s divine truth. However, this claim faces significant challenges. Psychological and sociological studies have demonstrated that intense religious experiences, including those attributed to the Holy Spirit, can be induced by natural means such as meditation, prayer, and communal worship. These experiences often involve profound feelings of peace, unity, and transcendent understanding, which can be powerful but are not necessarily indicative of a supernatural source.

In exploring whether the Holy Spirit offers unequivocal evidence of Christianity’s truth, it is essential to consider the subjectivity and variability of religious experiences. While many Christians report life-changing encounters with the Holy Spirit, similar transformative experiences are reported in other religious traditions and secular contexts. This universality suggests that such experiences may stem from intrinsic aspects of human psychology rather than from a specific divine source.

To substantiate Christianity unequivocally through the Holy Spirit, it would require evidence that is clearly beyond natural explanation and consistently demonstrable across diverse contexts. As it stands, the phenomena associated with the Holy Spirit—superior wisdom, persuasiveness, and miraculous works—can often be explained by natural causes. This does not negate the personal and communal significance of these experiences for believers but does challenge the notion that they serve as irrefutable proof of Christianity’s divine origin.

In conclusion, while the Holy Spirit is a central and deeply meaningful aspect of Christian belief, the evidence for its supernatural nature is not unequivocally distinct from natural phenomena. The superior wisdom, persuasiveness, and miraculous works attributed to the Holy Spirit can often be explained through human cognition, charisma, and psychological effects. Therefore, the claim that the Holy Spirit provides irrefutable evidence of Christianity’s truth remains a matter of faith rather than empirical certainty. The rational mind can justifiably dismiss claims an indwelling Holy Spirit exists that provides supernatural advantages for Christians.