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Originally Posted by Original Position
Okay. This is not an argument for a deist god, but one against the existence of the specifically Christian God. Let's say you accept the philosophical arguments for the existence of God. So you believe that a God exists. However, you are not clear on the nature of God. So you might believe that there is a First Cause, maybe some kind of teleological principle based on rational argumentation, but you haven't established much else. Now this is a far cry from the rich description of God we find in Christianity. So how do we get from the God of the philosophers to the God of Christianity?
Ok, with you so far.
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Now all philosophers acknowledge that in order to go the rest of the way we have to include revelation. More exactly, we can use natural revelation to show the existence of God, but we need special revelation to show the nature, purpose, and actions of God. So what is needed is a justification of special revelation.
Again, agreed.
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First, there are two kinds of special revelation: that in the Bible and personal revelation or experiences of God. In my experience the second is much more powerful, but let's first focus on the first. What justification can we have for accepting the Bible as a revelation from God? The typical claim is that we have good reasons to trust that the writers of the Bible were telling the truth. The reason typically given is that they performed miraculous signs as evidence of a blessing from God and that they were highly moral people and so unlikely to deceive their readers.
I think that this is a fairly poor representation of why people claim that the NT is reliable. There is significantly more than this. Things like independent attestation, and lack of motive, etc.
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There are many responses I can give to these claims. Here are a few. First, although Christian tradition has claimed the original disciples or their close followers as the writers of the NT, except for some of the Pauline epistles there is very little historical evidence that this is true. Obviously this lack of evidence weakens the evidentiary force of this documents and so should make us less willing to credulously trust the accounts of events, sayings, and theology given in the NT.
I don't believe that this is a consensus of NT scholars.
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Miracles are by definition unusual events, and so we should be extremely wary of accepting claims of their real occurrence. Since it is nearly impossible to gather independent evidence that the miracles claimed by the writers of the NT actually happened, this doesn't add to the credibility of the writers--it actually decreases it. If we already were going to believe them, then we would accept the miracles, but that is the very question we are asking, whether we should believe them. This shows that the argument from miracles is actually a form of circular reasoning: we assert that the reality of the miracles proves that the writers are trustworthy and the fact that the writers are trustworthy proves that the miracles are real.
You say that it is hard to gather "independent" evidence that the miracles claimed happened. How are you defining "independent" here? It seems as if you are claiming "independent" to be people who don't believe they happened? If not, then what of the various accounts that you find in the NT and the writings of the earliest church fathers?
I don't know anyone that says that the reality of miracles is the reason to trust the NT writers. If they did, you would be correct. Our reason to believe they are trust worthy is purely on historical grounds. Of course you cannot rule out the possibility of miracles a priori like many NT skeptics.
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Finally, the moral character of the writers actually tell us very little about whether we should believe them. Great truthtellers are sometimes not good people, and good people can be very credulous.
I could agree with this.
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Thus, special revelation from the Bible is unable to provide a reason to accept the God of Christianity.
I still disagree.
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The second form of special revelation is the revelation of God's nature given to Christian when they pray or otherwise commune with God. My argument here is a bit simpler and more ordinary. Essentially, this is an argument that we can know the nature of God based on our experience of God. However, Christianity is hardly unique in offering its members experiences of God. That is, Muslims experience the God of Islam, Jews the God of Judaism, Hindus, the various gods they might be communing with, Buddhists, the experience of God, or lack of God, and so on and so forth. Based on this fact about the world, what is the basis for claiming that the religious experience of the Christian has given her true beliefs about the nature of God whereas the religious experiences of those in other religions have not given them true beliefs? As for as I can tell, there is no basis for this claim.
I agree with this. I don't find any sort of "feeling" to be reliable and would never be convinced of stories of various "feelings".
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Thus, this form of special revelation also fails to give us an evidentiary basis for moving from the God of the philosophers to the Christian God.
Outside of personal revelation, as in it actually happened to me, I would agree.
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What's next? Well, you might stop there, you might accept the claim that God has manifested in many ways, you might make any number of claims. However, I don't see any justification for claiming that the nature, purposes, and actions of God are those described in the NT.
You are going to have to do a better job of either discrediting the historicity of the NT or convince me that no historical evidence should be sufficient.
Unfortunately, I am still a theist. But this was definitely the most direct attempt so far in this thread and was exactly what I was looking for in the OP.