Parable of the Invisible Gardener 2.0
I asked IA to formulate the strongest possible version of the Invisible Gardener objetion against christianity and also the strongest possible response. Comment you toughts Strongest objection form (reformulated for maximal philosophical force) The argument is best cast as a parsimony-based abductive or Bayesian objection, drawing on standard criteria of theory choice in philosophy of science and analytic epistemology (e.g., simplicity, conservatism, and minimal mutilation of background knowledge). Here is its strongest version: 1. Ceteris paribus, among competing comprehensive worldviews, the one with the highest posterior probability is the one that requires the fewest ad hoc auxiliary hypotheses, reinterpretations, or “harmonization adjustments” to accommodate the total relevant data (especially empirical data from the mature natural sciences and rigorous historical-critical scholarship). This follows from the epistemic virtues of simplicity (fewer independent posits or patches) and explanatory coherence: theories that must repeatedly gerrymander their core claims to fit new data become degenerative (in Lakatosian terms) or have lower likelihood relative to their priors. 2. Orthodox Christianity (Trinitarian theism + Incarnation, atonement, resurrection, biblical inspiration/inerrancy, and traditional doctrines of creation and providence) requires a substantial number of such ad hoc adjustments to accommodate (a) the established findings of modern science (e.g., evolutionary biology and the deep time of cosmology, neuroscience of mind, absence of young-earth or global-flood geology) and (b) historical scholarship (e.g., critical methods showing layers of redaction in the Pentateuch, limited extra-biblical corroboration for some patriarchal/Exodus narratives, genre analysis of Genesis 1–11, and the need for non-literal or limited-inerrancy readings of Scripture). These adjustments include: restricting inerrancy to “faith and morals” rather than history/science; adopting theistic evolution with direct creation of the soul; reinterpreting “days” of Genesis or treating early chapters as theological rather than historical narrative; positing miraculous interventions that appear to suspend or override secondary causes; and limiting biblical historicity claims in light of archaeology. 3. Therefore, Christianity is probably false (or, more modestly, has significantly lower posterior probability than naturalistic rivals or less doctrinally specific theisms that fit the same data with fewer patches).