My Books

The Lens of Faith

On this website you will find only some short excerpts from my books. In them, I deal with three topics: religious evidence for God, Intelligent Design and myth interpretation. You can find these books available on e-book stores like Amazon, Apple Books, Barnes&Noble and a dozen others.

If you found the pages on this website difficult to understand, you will inevitably find my books difficult as well. Much of the material here are all small excerpts taken from the books. However, I have tried to faciliate the reading with images to illustrate the abstract topics. 

The Lens of Faith is best understood as a counter-apologetics. In many places, I respond to the views of the famous Christian Anglican lay theologian, apologist and author of the Chronicles of Narnia, C.S. Lewis, who defended Christianity and lamented the drift of people away from Christianity as early as the 1950’s (Mere Christianity). In his time, Christianity was taken much more often still for granted as a religious worldview even in the now quite secular West. The name of the book comes from a passage in his book in which he describes Christianity as a lens through which he views the world. While he and many other apologists of religions try to prove that their respective religions have been revealed to humanity in a special way, I maintain that there is no evidence of such revelation. I submit argue that there is no valid evidence that Christianity - or any other religion has a divine origin.

This book takes a stand on scientific atheism, that is on the view that scientific progress makes the existence of God no longer feasible.

This book deals with the intedeterminacy of the concept of God. For most religious people the word God denotes not only a being who sets the world into motion but a force that interacts with it and is interested in us as human beings. I ask, what is the evidence that God has a personality - that He thinks, feels, and has a will of his own. This should be evident through interactions with his creation. For the purposes of this book, there could be an impersonal God at the Big Bang - a great architect of the universe. If all God does is set the universe in motion, there is nothing we could cite as evidence of God's personality.

I want to help make a distinction between a personal and a deistic concept of God. In this book I focus on a conventional conception of God: a God who reveals himself to human beings and takes a personal interest in them. 

This book deals indirectly with the problem of theodicy, the problem of evil. What is the basis of the question "Why does God allow evil?". Allowing implies a personal being who observes that evil happens, who could possibly prevent it but allows it to happen. This book is relevant to religious theology in which God is often described in personal terms - loving, merciful, and good. Without reference to any kind of specific deeds within the universe, what correspondence do these descriptions have?

This book is about 64 000 words, or 212 pages, in length. 

The Genesis of Humanity

The Genesis of Humanity is an interpretation of the first chapters of Genesis based on the latest scientific findings from various disciplines.

The first chapters of Genesis are a pictorial narrative of human history. Roughly speaking, Genesis 2-11 depicts three phases of human history: 1) Remote past, 2) Early era of agriculture, 3) Complex civilizations.

In the beginning Adam and Eve eat from the tree of knowledge symbolizing the development of rational agency. After eating from the tree of knowledge, Adam and Eve begin to wear clothes symbolizing self-consciousness. They become aware of their mortality, and are exposed to self-conscious emotions such as shame and guilt, but they also attain rationality, culture and civilization.

The flood myth has often been thought to be derivevd from one or more great floods of the Tigris and Euphrates rivers. Although the floods of the two great rivers may play a role in the flood myth, the story is probably a reflection of the larger world of the early agriculture, about 12 000 to 5000 BCE. It contains many traditions woven into a unique narrative.

It is about building human structures to protect against the forces of nature, taming animals, rapid climate change, and rising sea levels. These are all phenomena that were prevalent in Mesopotamia, when humans began their civilization.

After the time of the “great flood”, ancient towns and cities developed into civilizations: societies in which large numbers of people lived in cities governed by centrally organized political systems. These complex societies had dense urban centers, food surpluses, a specialized division of labor, governments and writing systems. These civilizations are symbolized in Genesis by the Tower of Babel.

The first chapters of Genesis tell the story of how humanity became rational and self-conscious; how humanity entered agriculture; how it faced hardships in the early stages of civilization, and how it began to build a civilization by working together. It is at the same time a reflection on human history and on what it means to be human.

This book is about 41 000 words, or about 150 pages, in length. 

Shoehorning God

This book is a counter-criticism of evolution criticism.

The model of design as espoused by the ID theorists is vulnerable to a variety of problems.  The ID proponents claim that the laws of nature are tuned for life, but on the other, they argue that evolution cannot be responsible for creating life. This is arguing against oneself, which I discuss in the second chapter.


I discuss the theology of ID. Theologically, ID proponents present a faulty idea of a Designer. They advocate belief in a God who first fine-tunes the laws of nature but nevertheless has to construct life on Earth through separate deeds. They hypothesize a Great Architect who creates a world, and the building blocks for life using natural laws. The other, the Demiurge, picks up the building blocks and develops life into its specific forms artificially.

I also discuss the problems in ID thought that prevent it from becoming a valid science. The explanation is useless scientifically. It does not present a (hypothetical) sequence of operations taken by the

Designer. Scientifically, it is near impossible to prove that a supernatural Designer has intervened in the creation of life. You cannot rule out all the possible unknown natural explanations and mechanisms. Questions of design deal with teleology, which is a philosophy of purpose. It is misguided to demand that natural scientists concern themselves with them. I also ask, how can the activity of a supernatural entity, for which we have no clear a priori evidence, be a parsimonious explanation?

I contemplate the theological and moral implications of evolution. It is seen as a godless and materialistic philosophy. The claim that human beings evolved from simpler forms is thought to endanger their special status as God's creation. Creationists oppose evolution ideologically, smearing it with connections to racism and a loss of morality. Many fear that accepting evolution may lead to the degradation of values. They overstate the metaphysical implications of the theory of evolution and present it as an evil. This is not in line with what science is saying about human evolution.

The proponents of ID promote a false dichotomy between evolution and design. The endeavor to look for gaps in our current understanding of the history of life on Earth makes design a target for new scientific discoveries. This makes the approach to design of the ID proponents self-defeating. 

This book is about 77 000 words, or about 300 pages, in length.