God and Deception

While watch­ing a video Ed Babin­ski referred me to (here), I again encoun­tered the ‘decep­tion objec­tion’, as I’ve come to call it. It states that God would not oper­ate in ‘X’ man­ner because to do so would be decep­tive. This is an objec­tion I’ve been giv­ing thought to for the last cou­ple of months, and I don’t think I can agree with it. The issue I take with it is that decep­tion requires the intent to deceive, or the desire to give a false impres­sion — inten­tion­al­ity. Such that God, when per­form­ing a cer­tain act of cre­ation, did ‘X’ with the inten­tion to deceive. The prob­lem is that we pos­sess pre­con­ceived notions and con­cep­tions that we bring into vary­ing cir­cum­stances. It is one thing to approach a sit­u­a­tion from a spe­cific angle and think, “Well if God did it this way, then He would have acted decep­tively, there­fore He couldn’t have” and quite another for God to have actu­ally acted decep­tively from His view­point. What we eas­ily call ‘decep­tion’ may just be igno­rance on our own part. To be clear, this reply is usu­ally a rejoin­der to “that’s just how God did it” and how­ever insuf­fi­cient “that’s just how God did it” is, I don’t believe this rejoin­der does any better.

I don’t know how this addresses what could be replied: “How do you know God didn’t cre­ate the world 6 min­utes ago”. Or per­haps one can be decep­tive with­out the inten­tion to deceive (whereas I’ve been look­ing at this hav­ing the same sort of dis­tinc­tion between telling a lie, and telling a false­hood). In any case, writ­ing down thoughts just to see where I’m at.

Comments
6 Responses to “God and Deception”
  1. Joel says:

    I think that we as mere mor­tals have viewed sci­ence as magic, the unknown as some­thing we have dis­cov­ered, and the mys­ter­ies of God as decep­tion. We put God within our view­point and demand that He answer to us on our ground. When He doesn’t, either he is not real or he is deceiv­ing which means he is not real. When we box God in, we don’t really believe in God.

  2. Jeremy says:

    Exactly — when we box God in, we “re-create” Him in our own image, and ther what are we really ‘wor­ship­ing,’ other than our­selves? It’s funny how eas­ily we’ll accuse God of decep­tion, or rule ‘such-and-such’ out because it doesn’t coin­cide with how we see things… Per­haps we might do well to remem­ber God’s answers to Job.

  3. Ted says:

    Hav­ing heard this rejoin­der many times in the creationism/evolution/old earth debate many times (which I’m pre­sum­ing this post is linked to) I too have ques­tioned it as a valid argument.

    I think we need to decide whether real­ity is reli­able or not. If God has revealed him­self in cre­ation then it should be very reliable.

    As per God’s reply to Job, no we weren’t there, but the fin­ger­prints are all over the place. We can never have all the answers, but we can make some very good inferences.

    Ran­dom thoughts after only 1 coffee.:)

  4. Jeremy says:

    I’ll pro­vide a more sub­stan­tial reply in a lit­tle bit; just to say now though, that my point in bring­ing up Job was merely that there are some ‘things’ which are beyond our abil­ity to fully com­pre­hend (I believe ‘why does God allow suf­fer­ing’ is one of them, the Trin­ity, the Incar­na­tion, etc.). I’m not say­ing this is nec­es­sar­ily the case with evo­lu­tion or cre­ation, but I am say­ing that we should be will­ing to acknowl­edge — or admit, if we have to — when we come ‘face-to-face’ with a ‘mystery’.

  5. Edward T. Babinski says:

    I sus­pect the big­ger ques­tion is whether we deceive OURSELVES by claim­ing such things as:

    1) God cre­ated all the major “kinds” of ani­mals more or less as they “appear” to us today.

    2) God cre­ated the genes of humans, chimps, and other ani­mals, plac­ing the same retro-viral seg­ments in the same rel­a­tive places in the genomes of closely related species (keep in mind that when viruses insert their DNA into a genome the odds are not in favor of such inser­tions being in the same rel­a­tive places), and God cre­ated the genes of humans with rem­nants of a sec­ond cen­tromere inside human chro­mo­some num­ber 2 and in the place where it would have been if that chro­mo­some had been the result of a fusion of two pre­vi­ously sep­a­rate chro­mo­somes (as exist in our ape cousins).

    3) [for self-deceived “Flood geol­o­gists”] God sent a destruc­tive Flood that ground rock down all over the earth into fine par­ti­cles, and then God laid down those par­ti­cles about a mile thick on aver­age all over the earth, and while doing so He also mirac­u­lously ensured that all the fos­sils as well as micro­fos­sil species, and even fos­sil frag­ments of larger species, were laid down in a spe­cific order rel­a­tive to one another, and order sug­gest­ing that mats of algea and jel­ly­fish and worms came before jaw­less fish, which came before fish, which came before amphibian-like fish, which came before amphib­ians, which came before reptile-like amphib­ians which came before rep­tiles, which came before mammal-like rep­tiles, and bird-like rep­tiles, which came before mam­mals and birds, and early mam­mals came before lemurs came before mon­keys, which came before early apes, which came before upright apes, which came before the first human species.

    4) [for self-deceived “young earth cos­mol­o­gists”] That all of the light com­ing from stars and galax­ies more than 6 thou­sand light-years away from the earth is not a record of celes­tial his­tory, but merely light that was cre­ated “in tran­sit” to make it look like cos­mic his­tory stretches more than 6 thou­sand light-years into the past. So when you look up into the sky you’re not see­ing light that started from all those stars, and a his­tory of ancient events that took place on those stars, but you’re see­ing light cre­ated “in tran­sit” and a his­tory of things in the sky that never took place. [Note: The hypoth­e­sis that the speed of light increased dra­mat­i­cally at “cre­ation” does not affect the fact that most light we see is merely illu­sion­ary celes­tial past his­tory, because the present known speed of light appears to be uni­form even up to 60,000 light-years away (as mea­sured via the study of novas and the radioac­tive ele­ments they pro­duce and whose time of change into other ele­ments has been detected and mea­sured via clocks and spec­trom­e­ters and in agree­ment with earth mea­sure­ments, estab­lish­ing that light speeds are also func­tion­ing at the same rate there as on earth. Also, beyond 60,000 light-years away, the fine-line con­stants for the speed of light are the same as we know them to be on earth. So evi­dence cor­rob­o­rates that light is presently trav­el­ing at its present speed, and that means that even a huge jump in the speed of light at “cre­ation” does not elim­i­nate the need for most light to be cre­ated “in tran­sit,” because there is no evi­dence that light from such dis­tant objects is still trav­el­ing at super-luminal speeds, but at nor­mal speeds, so as each sec­ond passes more more light has to be cre­ated “in tran­sit” to fill in the gaps between the dis­tance from the earth to all those other objects. So most astro­nom­i­cal his­tory is illu­sion­ary, includ­ing entire rings of expand­ing mat­ter from dis­tant novas, whose explo­sions never really took place, and light cre­ated as though it passed through even more dis­tant gas clouds that have tem­pered its spec­trum, but such light never really trav­elled through such dis­tant gas clouds, but was cre­ated “in tran­sit” as though it had. If we could devise tele­scopes capa­ble of see­ing things hap­pen­ing more closely on dis­tant plan­ets, even that his­tory of what was going on, on such dis­tant worlds would have to be cre­ated “in tran­sit” and not a gen­uine his­tory of what had hap­pened on such planets.

    5) The Bible is a book with­out error. The book of books, the most inspired col­lec­tion of holy scrip­tures that the world has ever seen, not only inspired in some parts, but in every part, every story, every sen­tence, leav­ing all other books and prac­ti­cal moral wis­dom com­posed since the begin­ning of writ­ing till today in the dust so to speak.

  6. Jeremy says:

    Per­haps the “biggest” ques­tion of all is: “what are my rea­sons for believ­ing (in) ‘X’?” From there we might reflect on the related ques­tion, “am I deceiv­ing myself?” Both ques­tions being neu­tral, they are applic­a­ble ‘both ways’. Whether we’re “pro” the posi­tions Ed has illus­trated above, or “con” (to use Ed as an example).