How “Pattern Recognition” Helps Us Demonstrate the Existence of God

The “appearance of design” in biological organisms is undeniable. Famed atheist, Richard Dawkins, once wrote, “Biology is the study of complicated things that give the appearance of having been designed for a purpose.” In my book, Gods Crime Scene, I offer a template of eight common characteristics of design. When we observe a number of these attributes in any questionable object, we are reasonable in inferring the existence of a designer. I described one of these attributes as the “Echo of Familiarity.” When an object under question strongly resembles another object we know is designed, this “echo of familiarity” should be considered as we try to determine whether a designer was involved in the object we’re investigating. Let me give you an example.
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Why the Appearance of Design in Biology Is a Problem for Atheistic Naturalism

As unlikely and unexpected as it may be, life exists in our universe, and just as researchers stipulate to the appearance of fine-tuning in the cosmos, scientists also stipulate to the appearance of design in biological organisms. Richard Dawkins would be the first to agree: “Biology is the study of complicated things that give the appearance of having been designed for a purpose.” Many other scientists affirm this observation and extend it to include the larger ecosystems in which many symbiotic organisms are dependent on one another for their survival. Smith College professor of biological sciences, Robert Dorit says, “The apparent fit between organisms seems to suggest some higher intelligence at work, some supervisory gardener bringing harmony and color to the garden.” For scientists looking for an explanation within the “garden” to avoid the inference of an external “supervisory gardener,” this appearance of design is difficult to explain.

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Can Multiverse Theories Explain the Appearance of Fine Tuning in the Universe?

For many theorists, the multiverse has the best chance of explaining the appearance of fine-tuning in our universe. Other explanations, such as appealing to chance or physical necessity, offer solutions from “inside the room” of our universe. Multiverse explanations, however, point once again to an external causal agent: a mechanism capable of creating an incredibly large number of universes, each with its own set of physical laws. According to this theory, most of these universes in the multiverse collection are incapable of permitting life. Our universe, however, through “a series of cosmic accidents,” just happens to support our existence. Multiverse theories overcome the incredible odds against life (and explain the appearance of fine-tuning) by increasing the chances of such a life-permitting universe.
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Are Moral Truths Are a Product of Individual Belief?

For many of us, the transcendent, objective nature of moral truth seems rather self-evident. To “super-size” the point, all of us would agree it’s never morally acceptable to torture babies for the fun of it. For that matter, it’s never morally acceptable to torture anyone for the fun of it. This is a transcendent, objective moral truth claim; it applies to all of us, regardless of who we are, where we are on the planet, or when we’ve lived in history.

There are many similar transcendent, objective moral truths, even though groups often try to justify their seemingly immoral behaviors. In California, for example, there are several legal justifications for homicide. Police officers can use whatever force necessary—including deadly force—to overcome lethal resistance or to apprehend certain kinds of felons. Citizens can use whatever force is necessary—including deadly force—to stop a life-threatening attack or to protect the life of an innocent person. These are considered justified homicides (as opposed to unjustified homicides known as “murders”).

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Would A “Loving” God Allow Anything Bad to Happen to His Creation?

The “problem of evil” is often cited by unbelievers when they explain their disbelief: How could an all-powerful, all-loving God allow His created children to experience pain and suffering? In my latest book, God’s Crime Scene, I examine the problem of evil as one of eight pieces of evidence in the universe. Evil is often cited as a form of exculpating evidence, eliminating the reasonable inference of God’s existence. An ancient form of the problem is sometimes attributed to Epicurus:

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Can Evolution Explain the Appearance of Design in Biology?

evolutionThe “appearance of design” in biological organisms is rather uncontroversial, even amongst atheists who reject the existence of a Designer. Richard Dawkins would be the first to agree: “Biology is the study of complicated things that give the appearance of having been designed for a purpose.” Many other scientists affirm this observation and extend it to include the larger ecosystems in which many symbiotic organisms are dependent on one another for their survival. Smith College professor of biological sciences, Robert Dorit says, “The apparent fit between organisms seems to suggest some higher intelligence at work, some supervisory gardener bringing harmony and color to the garden.” For scientists looking for an explanation within the “garden” to avoid the inference of an external “supervisory gardener,” this appearance of design is difficult to explain.

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Can We Eliminate the Problem of Free Will By Redefining It?

Free agency presents a problem for atheistic naturalists who try to explain it from “inside the room” of the natural universe. In my book, God’s Crime Scene, I examine eight pieces of evidence in the universe to determine if the best explanation for these evidences are found “inside” or “outside” the “room”. Free agency is one of the eight evidences I investigate. Materialistic atheists must address an important dilemma: according to their worldview, we live in a physical universe in which natural laws act on matter over time, yet we have the persistent, practical experience of making what appear to be free choices as we love, reason and make moral judgments. We also condemn or praise each other as though our choices and decisions are our own. How are we to reconcile the material, deterministic nature of the universe with our own experience of free will and responsibility?
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What Does God Look Like?

I’ve been thinking about God lately, but not like I usually do. Normally I think about who God is, what He does, what He has written, that kind of stuff. But lately I’ve been thinking about what God looks like. I know, you’re not supposed to do that.

Besides that commandment about not making an image of God in any form, the Bible tells us God is spirit, so there’s no physicality to Him. All of the talk in Scripture about God’s eyes, feet, hands, arms, etc. are anthropomorphisms. It’s the writers applying human traits to God so we better understand Him. But in no way is that to suggest that God has a physical body. Still, we humans can’t help but try to imagine what God looks like. And that’s not necessarily a bad thing.

Artists have been portraying God for centuries, the most famous being Michelangelo’s gigantic creation painting on the ceiling of the Sistine Chapel, where God’s finger is touching Adam’s finger. God is old and white-haired and pretty buff.

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Yet Another Way the Existence of Consciousness Demonstrates the Existence of God

Can atheistic naturalism explain the existence of consciousness? I don’t think so, and in my book, God’s Crime Scene: A Cold Case Detective Examines the Evidence for A Divinely Created Universe, I illustrate the problem naturalism has trying to account for the mind from “inside the room” of the natural universe. There’s a reason why atheist philosophers have labeled the topic, “The Problem of Mind” or “The Mind / Body Problem”. Atheistic materialism simply cannot offer an adequate explanation for the existence of consciousness, even though this single feature of our existence is perhaps the most obvious and commonly experienced. How does immaterial consciousness emerge in an entirely material universe governed by nothing more than space, time, matter and the laws of physics and chemistry?

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The Problem of Evil Is Often A Problem of Understanding

In God’s Crime Scene, I make a robust cumulative case for the existence of God from eight pieces of evidence in the universe. Evidence that points toward a particular conclusion (or suspect) is described as inculpating evidence, and evidence that points away from the same conclusion (or suspect) is called exculpating evidence. Given the abundance of inculpating evidence pointing to a Divine Creator (as described in God’s Crime Scene), it’s reasonable to conclude this is the best explanation for the first cause of the universe. But many believe the existence of evil presents a problem for our case. While evil is only a single piece of exculpating evidence relative to the many other inculpating evidences we’ve discovered, it is not an insignificant piece of data. Professor of Metaphysics, Robin Le Poidevin, describes the problem in the following way:

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