The consensus response is that Gödel's incompleteness theorem applies only to axiomatic formal systems (e.g. mathematics). Theology is not a formal system.
Therefore, Gödel's incompleteness theorem cannot be applied to theology.
Of course religious people would apply it because that's what you do with every single ''proof'' of god which always turns out to be false.
Any rebuttal to Gödel's incompleteness theorem essentially nullifies all science. What does that leave us with? Religion... and God.
I don't know if you have reading comprehension problems,
It's a difficult life, isn't it, not knowing many things.
I didn't say anything about any rebuttals.
Ah! You recognize a little of what you didn't say! Good work.
I said that you cannot apply godel's theorem to theology.
Ah! You recognize a little of what you DID say. Good work.
Perhaps sometime you will move on to even greater work, by recognizing that, "Any rebuttal to Gödel's incompleteness theorem essentially nullifies all science."
Could be true yet my point has nothing to do with the godel's theorem being wrong or right, my point was about applying the theorem to theology which is just not possible. You have had this kind of problem before with entropy, applying it incorrectly because you didn't know the definition.
As long as you continue to deny the definition of entropy as you have been, why would anybody care what you think about entropy?
?? Provide an example of what you mean. You have not only used entropy to ''prove'' god but also used entropy to ''disprove'' evolution. You were wrong in both of them as I pointed out, yet you don't acknowledge that. The law states any isolated system will increase its total entropy over time. An isolated system is defined as one without any outside energy input. Because the universe is an isolated system, the total disorder of the universe is always increasing. To claim that evolution violates the Second Law of Thermodynamics is also grounded in a misunderstanding of where the law applies. Nobody has ever figured out how to apply the second law to living creatures. There is no meaning to the entropy of a frog. The kinds of systems that can be analyzed with the second law are much simpler.
The earth is not a isolated system since large amounts of electromagnetic radiation reaches earth from the sun, visible light, infrared and ultraviolet mainly. Some is reflected back out into space. How many different things do you want to express about entropy? How many different ways do you want to say them? You can get out loads of books right on the Internet, and copy and paste all kinds of things about entropy. But as long as you don't state the way that the entropy things that you are talking about apply to the point that entropy is a simplifying of complexity, perhaps you should start an entropy thread.
Complexity is breaking down. Entropy is what is doing it. The time when complexity was the greatest is the beginning time. Throw cause and effect into the mix, and you prove that there is a God.
As far as evolution goes, there are so many flaws in the evolution idea, that it should not even be considered a theory.
Damn, you are truly good at avoiding my arguments. ''
But as long as you don't state the way that the entropy things that you are talking about apply to the point that entropy is'' I have been trying to understand this sentence for a while now, still nothing.
You have been wrong about entropy applying to the earth the same way that applies to the universe and you have been wrong in saying, intelligence can't form or (humans can't be more intelligent) because of entropy which I demonstrated to be wrong again because the earth is not an isolated system.
''As far as evolution goes, there are so many flaws in the evolution idea, that it should not even be considered a theory.'' That may be but then again, you have used entropy to try to disprove it and you were wrong, for the things mentioned before. I know it's hard to admit when you are wrong but you would look a bit less dishonest if you did.
Sounds like you want to make this a topic about entropy. Essentially, entropy is the breaking down of complexity, even if people don't often express it that way.
The idea that greater complexity arises from lesser is wrong. The fact is that at times greater simply
appears to arise from lesser. Why does it appear this way? Because of our lack of ability to recognize the way things work. We are far too simple to recognize enough of the operations behind the break-down of complexity, to understand how complexity always breaks down, even though things seem the opposite at times.
What are you attempting to do with all your entropy talk? Entropy shows that there was a beginning, simply because, if the universe always existed, simplicity would abound so greatly because of entropy, that we wouldn't exist, and this whole conversation wouldn't exist, either. Since we exist and converse, there was a beginning, and that not too far in the past, because entropy hasn't had the time to break down the complexity that we are.
Since complexity doesn't arise from simplicity (there is no known example of such, but only assumptions that it might), complexity can only come from greater complexity. The fact of cause and effect in everything shows how great this greater complexity is... complex beyond understanding, or really, even a hint of true understanding.
That is part of the description of God. C&E, with entropy, with complexity, prove the existence of God.
Well I didn't expect you to admit that you were wrong anyways.
''God’s own complexity implies that He also had a designer. Either the theist is arguing for an infinite regress of God-designers and designers of God-designers, etc., or he is contradicting his own assumption that complexity requires design. By using God as an “explanation” the theist is doing nothing more than explaining complexity (in living things) with complexity (God’s). But this amounts to assuming what one is trying to explain, which is no explanation at all. It just moves the mystery back a step.''
''assumes humans determine whether or not something is designed by seeing if it has an accurate adjustment of parts—that is, if it shows complexity. But this is certainly mistaken. We know that something is designed not by its complexity, or even the degree to which it appears to serve a purpose, but by looking for ways in which it differs from nature. In other words, nature is the benchmark against which we compare an object to see if it is designed.
For example, many naturally occurring rock fragments just happen to have a sharp edge that is well-suited for serving the purpose of chopping meat, though this does not lead us to believe that these fragments were designed. Yet, we have found clearly manufactured prehistoric chopping and cutting stones that were designed. How do we know they were designed and not just examples of fortuitous rock fractures? Clearly it is not because they are sharp, since naturally occurring rocks are also sharp; and not because they are complex, since they have neither parts nor complexity; and not because they serve a purpose, since obviously random events can make a rock very sharp. We know these stone hand axes were designed because they have markings on them that differ from what one would find in nature—that is, they have signs of manufacture.
Because the proper criterion for establishing design is difference from nature, and not complexity or apparent usefulness, we can know that something was designed even when it is both extremely simple and has no identifiable purpose at all. ''
''we don’t know something is intelligently designed because it shows complexity; we know it is designed because it shows signs of manufacture, and the only way we know something is manufactured is by comparing it with nature or by having direct experience of its manufacture. Now, if the criterion for determining design is comparison with nature, then it makes no sense to apply that criterion to nature itself since nature provides the very benchmark for making the comparison.''