Remember Jean-Paul Sartre’s statement that the basic philosophical question is that everything that exists has come out of absolutely nothing. In other words, you begin with nothing. Now, to hold this view, it must be absolutely nothing. It must be what I call nothing-something or nothing-nothing. If one is going to accept this answer, it must be nothing-nothing, which means there must be no energy, no mass, no motion, and no personality.
. . . You must not let anybody say he is giving an answer beginning with nothing and then really begin with something: energy, mass, motion, or personality. That would be something, and something is not nothing.
The truth is, I have never heard this argument sustained, for it is unthinkable that all that now is has come out of utter nothing.
. . . The dilemma of modern man is simple: he does not know why man has any meaning. He is lost. Man remains a zero. This is the damnation of our generation, the heart of modern man’s problem. But if we begin with a personal beginning and this is the origin of all else, then the personal does have meaning, and man and his aspirations are not meaningless . . .
It is the Christian who has the answer at this point—a titanic answer! . . . Man’s damnation today is that he can find no meaning for man, but if we begin with the personal beginning we have an absolutely opposite situation. We have the reality of the fact that personality does have meaning because it is not alienated from what has always been, and what is, and what always will be. This is our answer, and with this we have a solution to the problem of existence—of bare being and its complexity—but also for man’s being different, with a personality which distinguishes him from non man.
We man use an illustration of two valleys. Often in the Swiss Alps, there is a valley filled with water and an adjacent valley without water. Surprisingly enough, sometimes the mountain springs leaks, and suddenly the second valley begins to fill up with water. As long as the level of water in the second valley does not rise higher than the level of water in the first valley, everyone concludes that there is a real possibility that the second lake came from the first. However, if the water in the second valley goes thirty feet higher than the water in the first valley, nobody gives that answer. If we begin with a personal beginning to all things, then we can understand that man’s aspiration for personality has a possible answer.
If we begin with less than personality, we must finally reduce personality to the impersonal. The modern scientific world does this in its reductionism, in which the word “personality” is only the impersonal plus complexity. In the naturalistic scientific world, whether social, psychological, or natural science, a man is reduced to the impersonal plus complexity. There is not real, intrinsic difference.
He Is There and He Is Not Silent
The fact is, we live in a miraculous world. Regardless of a person’s worldview, the extraordinariness of the universe is evident to theists, atheists, and agnostics alike. It is therefore not a matter of whether we believe in a virgin birth, but which virgin birth we choose to accept.
We can believe in the virgin birth of an atheistic universe that is indifferent to us—a universe where “there is, at bottom, no design, no purpose, no evil and no good, nothing but blind pitiless indifference”(Quentin Smith).
Alternatively, we can believe in the virgin birth of a God who loves us so deeply that he “became flesh and made his dwelling among us” (John 1:14). Emmanuel, God with us.
• Richard Dawkins calls God “evil,” but tells us evil doesn’t exist. (He’s half right: “Evil” is meaningless without God.)
• Sam Harris wants to hold people accountable for their actions, but tells us we have no free will. (He’s half right: if the world is strictly natural and material, free will is impossible.)
• Lawrence Krauss pursues as the causal explanation for what we see in nature, but tells us the cause of the universe was “nothing.” • He thinks his loose definition of “nothing” resolves that obvious tension.” (He’s stuck there: without God as creator, the explaining where the universe came from requires some creative thinking.)
• Atheists claim to be the true representatives of reason, but have no good explanation for where reason came from, and (trust me, I was there at the “Reason Rally,” and I have a chapter about it in True Reason) resort to ridicule and emotion to make their “reasoned” case. (Are they stuck, too? Is that why they do that?)
• They claim their reason is about reality, but as atheists Thomas Nagel and Alex Rosenberg have cogently argued, they can’t explain how a strictly material brain can be about anything at all. (That requires something else. God, for example.)
Stealing from God:
Why Atheists Need God To Make Their Case
It is said that an argument is what convinces reasonable men and a proof is what it takes to convince even an unreasonable man. With the proof now in place, cosmologists can no longer hide behind the possibility of a past-eternal universe. There is no escape: they have to face the problem of a cosmic beginning.