“The fact that both Jews and Christians ignore some of God’s or Jesus’s commands, but scrupulously obey others, is absolute proof that people pick and choose their morality not on the basis of its divine source, but because it comports with some innate morality that they derived from other sources.”

— Jerry Coyne

" Biblical morality part 2: Killing non-virgin brides and rebellious kids http://whyevolutionistrue.wordpress.com/2012/06/26/biblical-morality-part-2-killing-non-virgin-brides-and-rebellious-kids/" June 26, 2012

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Jerry Coyne 154

American biologist 1949

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“No reputable theologian, or rational believer for that matter, adheres strictly to Biblical morality. As everyone knows, believers pick and choose their morality from a smorgasbord of divine commands, both good and bad, in scripture. And doing that shows that you have a sense of right and wrong that doesn’t come from the Bible or God. Ergo, it comes from evolution and culture.”

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“A man should live his life a certain way not because of some divine authority, but because of a personal moral obligation to himself and others.”

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Ken Ham (1951) Australian young Earth creationist

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“It is striking that the idea of a moral being without ordinary human limitations as the source of the moral demand survived in 20th century moral philosophy even in theories that do not posit the existence of such a being. … In R. B. Brandt’s Ethical Theory, there is a position for an ideal observer. In R. M. Hare, there is an archangel, with full command of the facts and of logic. In John Rawls, there is the person behind the veil of ignorance, who does not know what position she occupies in the situation for which she is prescribing. In all these last three cases, there is the postulation, as the source of the moral demand, of a being who is without ordinary human limitations, and it is plausible to suggest that these are all survivals of a worldview in which it was God who played this role.”

John E. Hare (1949) British philosopher

Source: “Ethics and Religion: Two Kantian Arguments” (2011), pp. 158-159

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