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A Christian Analysis Of Atheism, Part 1

September 1, 2009 by

-By Frederick Meekins

If the Middle Ages are to stand in history books as the Age of Faith, it could be equally asserted that the nineteenth, twentieth, and twenty-first centuries will no doubt be remembered as the Era of Unbelief. Whereas unbelievers in the Middle Ages were careful in how they expressed their theological doubts for fear of befalling persecution, theists (be they Protestant, Catholic, or Orthodox Jew) have today learned selectivity in how they go about expressing challenges to the prevailing lack of belief impacting fundamental cultural institutions such as government, academia, and the scientific establishment. And like the Catholic Church of the Middle Ages, the atheistic establishment of today seeks to foster a worldview influencing all aspects of society and binds all individuals whether they wish to be or not. Such an assertion will become more obvious in the following analysis which identifies significant atheistic thinkers, clarifies why some chose to adhere to this particular belief system, and critiques this worldview and contrasts it with Christian monotheism.

As an intellectual tradition, atheism has captured the minds of some of history’s most formidable thinkers. Creation science apologist Ken Ham of Answers In Genesis has astutely pointed out that social issues and public policies rest upon a foundation of thought and belief. Keeping with this analogy, atheism proceeds from a theoretical base up through a practical program designed to influence various spheres of culture such as politics and education with prominent luminaries within the movement solidifying this mental edifice along the way.

As stated elsewhere within these introductory comments, atheism did not suddenly appear on the doorstep of the twentieth and twenty-first century fully formed demanding things like the removal of school prayer and the enshrinement of evolution as biological dogma. Rather like a weed strangling the other plants around it, today’s culture of unbelief sprang from the soil in which it was planted. While atheism can trace its pedigree back throughout much of human history, a number of modern thinkers have ensured this system a place of prominence within the cultural consciousness.
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A Christian Analysis Of Atheism, Part 1″

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A Christian Analysis Of Atheism, Part 2

August 25, 2009 by

-By Frederick Meekins

Try as the atheist might to manipulate objective data to fit their hypothesis with some evolutionists going so far as to invoke the law in order to suppress perspectives conflicting with their origins account, the assumptions of atheism fail to square with the facts of nature and with the revelation of nature’s God. At one time earlier in the modern era, it was quite common for the atheist to portray himself as the true friend and ally of science. However, as impartial observational science has probed deeper onto the macroscopic realm of cosmic space as well as the microscopic world of the subatomic particle, this relationship once prided by the atheist turned out not to be as solid as originally thought.

The scientific establishment and the philosophical elites once derided the so-called “theistic proofs” for the existence of God as the outdated wisdom of a less-enlightened era. It turns out, however, that these time-honored arguments may be as relevant as the latest academic journals.

The cosmological argument, perhaps the best known, states that all finite realities and structures have a cause. Therefore, ultimately there must be an uncaused cause complete in itself in order to get the proverbial billiard ball rolling; this the theist declared to be God.
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A Christian Analysis Of Atheism, Part 2″