Discovering God: Exploring the Possibilities of Faith
Study Guide (Leader's version)

Chapter 8 The Growing Case for God’s Existence and Nature

1. This chapter and the next focus on arguments, not for Christianity specifically, but for the existence of an infinite, personal God. Surveys show that over 90% of Americans believe in a god or gods. What, then is the usefulness of this material?
   
   Many are not formal atheists, but are practical atheists. Also, of those claiming to believe in God, probably half or more to not accept an infinite, personal God like the God of the Bible. These arguments will not support pantheistic ideas of God.
2. McCallum argues that any series, or arangement that can be shown to refer to something outside itself (like the language on the rock face, or any language or code) must be the product of design. What do you think of this claim?
   
   
   
3. McCallum tries to argue that natural selection cannot be invoked to explain the information needed to produce biologically useful molecules like RNA or proteins. Why did he argue this, and do you aggree?
   
   
   
4. Do you think the fine-tuning of the universe demonstrates design? Considering that improbable things happen all the time (like your mom meeting your dad and having you) why would this be different?
   
   
   
5. What is another good illustration (besides the Taj Mahal) for the argument from design?
   

Chapter 9 God Evident Through Consciousness

1. Why is the idea of a conscious mind with freedom of thought, creativity, etc. inconsistent with naturalism?
   
   
   
2. The illustration of the rocks spelling out "THE CANADIAN RAILWAY WELCOMES YOU TO CANADA" is a type of presuppositional argument. This kind of argument is helpful because it points out, not just what is likely or unlikely (like the argument from design) but what is consistent or inconsistent with one’s own presuppositions (or beginning assumptions). How could this be useful for witnessing Christians?
   
   Presuppositional arguments can refute individual world views, which is often necessary. Likewise, by a process of elimination, it can point the way to biblical Christianity, which alone is able to be completely self-consistent.
   Facilitators should be aware that the form of pressuppositional argument given here is not the classical pressupositionalism like that of authors like Cornelius Van Til, but a modified pressuppositional argument more like that advanced by Francis Schaeffer.
3. Why is the man’s suggestion that they change their currency incompatible with his view of the rocks spelling Canadian Railways. . .?
   
   Just checking to make sure they can articulate how this argument works.
4. Postmodern thinkers claim that it doesn’t matter if they are inconsistent with their own presuppositions because everyone is inconsistent. Is this true?
   
   No. Christians may not be consistent, but this is because of personal failure, not because our faith makes it impossible to be consistent. Another world view is able to be self-consistent, namely deism.
5. Postmodernists also claim that consistency is nothing but a western test unknown in other cultures. Give some examples of inconsistency between truth claims and actions or views. Follow these examples:
   
   - A postmodern mother claims there is no such thing as objective truth, but chides her daughter for lying.
   
   
6. Why, in your own words, is it impossible to devise moral norms based only on a material world with material creatures?
   
   Focus on the illustration involving vinager and soda.
7. Is there a difference between relative morality (morals relative to the individual or group) and no morality at all?
   
   No, there is no difference. A moral code that dictates I do whatever I think is right is exactly the same as no moral code at all. Moral norms must be able to call us to behavior different from what we want.
8. As the author points out, the arguments in this chapter point to the existence of God, not exclusively to the Bible or to Jesus Christ. At the same time, we could argue that they to not point at all to eastern mystical, or pantheistic concepts of God. Why is this true?
   
   An impersonal, pantheistic force would not be able to plan or think in a way that would account for what we see in nature.

Chapter 10 Becoming Involved in Christianity

This chapter is intended mainly as an invitation to receive Christ and a basic orientation for those who may have responded to Jesus while reading the book.

1. What do you think of the sinner's prayer? Is it necessary, and if so, why isn't it mentioned in scripture?
   
   
2. What do new Christians need to know immediately? What did the author think they needed? Did he miss anything?
   
   
3. Do you think giving this book to a non-Christian would be effective? What else might be needed?

Chapter 11 For Further Reading: Objections to the Biblical Worldview

This chapter is easily the longest in the book, so if you are using this guide for group study, consider dividing this chapter into more than one week, or be selective about which questions you cover.

Remember that responding to objections to Christianity is not the heart of evangelism. In fact, we should only answer these common complaints after we have already clearly shared the gospel itself. We may find it all too easy to become side-tracked onto these issues and never actually come to grips with the gospel message of grace. On the other hand, after we have declared the gospel, we are obligated to give an account for our belief—that is, to answer honest questions to the best of our ability. This is why the book has been arranged with the objections at the end.

1. Your non Christian friend at work says, "It really kills me that you Christians think you are right and everyone else in the world is wrong. What arrogance!" How would you respond?
   
   "Well, someone must be wrong. . ."
   "Are you saying you are right and I am wrong?"
   
2. A friend of yours is about to walk off the top floor of a 10 story building because he thinks he can fly. Would it be arrogant of you to intervene to try to prevent him from walking off? Why or why not?
   
   
3. If I claim to have knowledge, am I being arrogant? What about Jesus, Paul, or Moses?
   
   Ignorance is no guarantee of humility. Knowlege doesn't necessarily mean arrogance.
4. While you may not think you are being arrogant when you claim to know universal truths, you may be perceived that way by postmodern hearers. What do you plan to do to minimize this problem?
   
   Admit areas where you don’t know. Admit good parts of other views. Other ideas. . .
5. Again, when your postmodern friend hears you point out that Christianity and other religions contradict one another, she suggests that such contradiction is only on the rational level—the level of dogma. What really matters is an experience of the divine or a sense of the sacred. How would you respond?
   
   The David Koresh example speaks to this. Think of others. "Heaven's gate" "Jonestown" etc.
   
6. McCallum says, "Once we are prepared to say any religion is wrong and should be rejected, we must be prepared to reject all religion if necessary. Otherwise, why would we reject some but not others?" This could be a key insight. If true, it means that once our hearers denounce any religion as false, they have crossed a threshold where critical issues matter. We can now call on them to be consistent by going the next step and re-assessing all religion. How does McCallum attempt to bring people this threshold? How will you do so?
   
   McCallum cites several of the most extreme and outlandish examples of religion first (head-hunting, etc.) and gradually moves to more common religions (Hindu teaching that women cannot go to heaven). Note that the rejection of even one extreme religion is enough to cross the threshold. Note also, that the rejection of Christianity (even though based on its’ absolutism) also constitutes crossing the threshold.

1. Some people today view science as very authoritative, while others are skeptical of many findings in science. How can you find out what view your friend has? Devise some questions to ask regarding science.
   
   
   
2. If we identify our person as one who views science as authoritative, what areas are most likely to be sticking points preventing them from coming to faith?
   
   Those in Discovering God.
   
3. McCallum says, "We should note first of all that the Bible's world-view is in harmony with the first principles of science in that both believe in the uniformity of cause and effect in a real material world." What do you think this statement means? Is it right, and, if so, what is its significance?
   
   Christian thought was the cradle of science. Intellectual historians are convinced that science would never have arisen in Hindu or tribal cultures, for instance. This is one reason why science has been cast as a villian along with Christianity by postmodern thinkers
   
   Consider this statement by postmodern educator, Roberta Barba:
   "The study of science and related technology often requires students to adapt to a white male culture, to an Eurocentric/androcentric world view. The basic assumptions of science, as it is taught to American children in textbooks, focus on male as opposed to female and on European as opposed to Eastern or African or South American ways of viewing the world." [Robertta Barba, Science in the Multicultural Classroom: A Guide to Teaching and Learning. (Boston: Allyn and Bacon, 1995), p. 8]
   How would you respond to this quote?
   
   
4. Consider this diagram:
   
   On the left is a description of the world view known as modernism. On the right is a description of a world view known as postmodernism. For modernists, there is only cause and effect operating in the machine of nature. There is no room for the supernatural. For postmodernists anything goes, whether there is an adequate explanation or not. Postmodernists deny our ability to discern cause and effect, saying we really read our own interpretations into the picture. In the center is Theism (the biblical view). How does theism stand apart
   From Modernism:
   
   From Postmodernims:
   
   
5. How much do you think Christains can agree with evolutionary processes in natural history?
   
   
   The idea is to open the concept that some aspects of evolution might work together with special creation.
6. Devise two short, general statements you would feel comfortable making to a non Christian in the course of a conversation about science and Scripture.
   
   

1. Until recently, the problem of evil has been the number one avenue of attack against the biblical view of God. This argument still has great influence with some people, though more and more people are employing more relativistic defenses. Viewed this way, any relativist who throws up the problem of evil is indicating that he or she has run out of relativistic formulas and is falling back on older (modernist) methods—a good sign. At least such people are using reason and thesis-antithesis thinking in religion. With others, this argument occupies the center in their resistance to God. How will you tell which kind of person you are dealing with?
   
   
2. What bothers you most about the problem of evil and what is your emotional reaction?
   
   
   Do you think you should share this reaction with a non Christian friend?
   
   Probably, failure to admit we feel troubled by this area will be interpreted as coldness or smugness on our part.
3. Your non Christian friend says, "I can’t believe you would follow a god who creates a world where even babies suffer pitifully." How would you respond?
   
   Encourage members to draw on the approach in fms.
4. McCallum claims that personhood requires freedom. Can you think of any other illustrations (besides the one with the robot) that show why persons must be free-choosing agents?
   
   Someone is murdered with a gun. Why do we send the person holding the gun to prison, but not the gun itself? The gun is a machine—it does what it is made to do, therefore it is not responsible.
5. If we reject theism based on the problem of evil, what are the alternative explanations? Are these less dreadful or more dreadful than the biblical answer?
   
6. McCallum claims there is no fairness in a fallen world. Have you ever wondered why a tragedy occurred? Have you ever suspected that you were being punished by God when something went wrong? How would you know if a tragedy were disciplinary or merely cause and effect?
   
   There is not definite answer to this question, which suggests we go easy on the theological explanations for tragedy.

1. Study the section on atrocities and accompanying endnotes. Were you aware that such things have occurred? Do you think McCallum may be exaggerating? Would you suggest to someone who pointed such incidents out that things might not have been that bad?
   
   This might help identify those who are in the grip of historical denial. The actual truth is far worse than McCallum has detailed here. Point out that these are not isolated incidents, but a part of the general pattern of church oppression over hundreds of years. Other religions are oppressive too, but this is hardly the point.
2. McCallum says the rise in church atrocities is linked to the church’s move to remove access to Scripture from the laity. Do you agree with his analysis? Why would this connection work? How might popular access to the Bible serve to curb church abuse?
   
   As church leaders concentrate authority in their own hands, they set the stage to be tempted into oppression.
3. Do you trust a clergy person to interpret the Bible for you, or do you feel responsible to come up with your own interpretation?
   
   
4. Have you ever had a non-Christian hit you with this area (church abuse in history)? What would one say? What does McCallum say?
   
   

1. Do you think people today are often willing to see God as a God of love but not as a God of justice? Why do you suppose this is?
   
   Surveys show that far more believe in God than believe in hell. But the concept of justice is closely related to the concept of truth and of moral right and wrong. As these concepts have been overthrown, justice becomes mere personal revenge.
2. What bothers you most about hell?
   
   Hopefully, thoughtful Christians are troubled by hell. If not, perhaps they have not thought deeply about it, or have low empathy. We may be bothered, but we may not deny. We should admit we, too, are troubled in this area, but in the end, it’s not up to a vote.
3. McCallum claims that common grace and general revelation are important concepts to consider when dealing with hell. Why?
   
   When God exercizes justice on those who are "without excuse" it suggests that people are not compelled to reject God, but do so after adequate "drawing" from him. Not all theologians agree with this view.
4. Using Discovering God if necessary, describe the views of afterlife held by each of the following worldview:
   Atheistic:
   
   Pantheistic:
   
   Universalistic:
   
   Polytheistic:
   
   Postmodern:
   
   Biblical:
   
   
5. McCallum says, "If we admit free will, we cannot deny responsibility." Why?
   
   See again the illustration of the gun above.
6. He also asks, "Is it reasonable to think that I could create a new religion with tenets that please me, and feel that because I believe it, it will actually be true?" This has become a very important question because postmodern constructivists believe exactly that. How would you respond to the notion that "My believing something makes it true for me."
   
   Ask them why they don’t use that method when running their check book.

Thank you for reading Discovering God, and for working through this study guide. We hope God has used the study to enrich your life and strengthen your faith. You may have noticed that this book is priced low, so people can give copies away. Now that you have moved more deeply into the background issues raised in the book, you should feel more willing than ever to give the book to non-Christian friends and discuss their reactions to it. May God bless your efforts to spread His word!

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