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Yellow Gold Horse Shoe Single Micro Pave Diamond Necklace (14kyg Horse Shoe Necklace) (Diamond Necklace "petite Horse Shoe" 16+2″) D:0.05 (),Nina Valenti,Horse Shoe
Retail price: $262.50
Send us a message anytime
WhatsApp: +1 (876) 583-4300
Call us Mon – Sat | 10:00AM – 5:00PM
Shopping duty free generally means you can purchase items without the addition of certain taxes and duties. This often results in significant savings (especially on luxury items).
We generally recommend a "Bank Transfer" as the preferred method of payment when placing an order with us. Please note that bank transfers can take up to 3 to 5 business days for funds to clear.
You can also make payment through PayPal's Secure Payment System if that's more convenient. PayPal guarantees that your online transaction will be secure, and that your information will be protected. PayPal generally charges a 4% processing fee, which will be added to the final order total for transactions completed via PayPal.
Warranties generally vary depending on the specific item and also the manufacturer. However, you can usually expect a range between 2 – 5 years, which is the international standard.
Jewels in Paradise will accept products returned to us within thirty (30) days of the date of the delivery, in its original packaging in a new and unused state, with all materials and documents included and in accordance with the Conditions of Sale.
You must keep a proof of return shipment, and we accept no liability in the event that such proof cannot be produced. Only merchandise received by our Jewels in Paradise stores will be eligible for a refund or exchange.
When you shop at duty free & tax free stores, your purchase is exempt from certain local and national taxes and duties.
For over 50 years, Jewels In Paradise has been a family owned, duty free & tax free business in Jamaica, so our prices are always competitive worldwide and we're positive you'll have a hard time finding better prices anywhere.
At this time, we do not provide an aftercare service in-house.
However, the warranty provided at the time of your purchase is honored internationally through the official manufacturer's service center, and we're more than happy to help you navigate the warranty & claims process.
We know how important it is for your special purchase to arrive in perfect condition. That's why we deliver your items using an insured courier service that generally takes your package right to your front door within 2 – 5 working days. Please note that for security purposes, and to honor our duty free system here in Jamaica, all orders must be signed for upon receipt.
During national & banking holidays, or due to adverse weather conditions, delivery times may be extended as a result of conditions beyond our control.
We deliver to any destination where FedEx is available. However, if you're located outside of the normal FedEx delivery zone, we may also employ DHL, UPS and other courier services to get your order to you.
We are genuine authorised retailers, so if the item you're looking isn't listed on our website, no worries, we can put in a special order for you.
Get in touch with us to find out more about the special order process.
This is perhaps one of the most overlooked — yet most crucial things that buyers should consider.
Official warranties often cover the movement and any major defects, which can be extremely valuable. In many cases, a faulty timepiece covered under warranty, may even be completely replaced with a brand new one. Compare that with "no official warranty coverage" provided by gray market retailers, who also often have "no return" policies. And, consider that some official service centers won't even deal with your issue if your watch was not purchased from an authorised Retailer.
An authorised retailer can provide the assurance of guaranteed and complete coverage under the official manufacturer's warranty. Additionally, authorised retailers generally have access to the entire product listing for the brands they represent.
There are other benefits that vary by store, city, and brand, as well as the customer. Here's a great article discussing some of them.

subset: commoncrawl


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ens. no.: E0018
Lounge White
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ens. no.: E0018
Lounge White


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Won't get your order in time? Print our "Special Something" card to let the recipient know their git is coming soon. It will definitely be worth the wait!
- 14k solid gold
- This ring is made to order. Please allow 6-8 weeks for delivery.
Click here for additional details on processing + shipping.


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Painting By Numbers kit is an ideal introduction to the pleasures of painting, regardless of experience or age.
It is the perfect first step for the beginners to enjoy the painting artwork.
Simply apply the numbered colors in the blanks with the same number on canvas to create your own masterpiece.
It offers all the basic painting skills, a sense of accomplishment and amusement.
It will be your own masterpiece for collection.
This superb painting by numbers kit can even be framed to make a fantastic picture for your wall.
Unfold Size: 50x40cm19.69x15.75in
Frame: NOT Including
Function: DIY, Leisure, Fun, Artistic, Environmental Friendly
DIY Steps:
1. Open the box and check the Painting By Numbers tool.
2. Check the color of the paint, and the order of the numbers arranged on the oil painting.
3. Uncover the canvas, you will see a lot of symbols corresponding to the color numbers.
4. Filled in the areas that marked with numbers with the corresponding paint. (For convenient to DIY, please add a small amount of water to the paint)
5. It is recommended to Paint one group color at a time, which can be completed faster.
6. In order to create a perfect Painting By Numbers, it is recommended to put the drawings together when painting and paint all the color areas.
7. After painting, make a slight modification on the connection between color blocks with the corresponding color.
8. When you finish, place it in a appropriate frame for your prefer. (This product is NOT Including Frame).
If you fill in a wrong color, you can wait the paint to dry up and then cover the wrong part with the correct color on the surface.
Please cover the lid of paint well when you do not use it, in case the paint dry up.
If you happen to have the paint on your clothing, please wash it immediately.
Use Tips:
1. This product is unfinished and requires the buyer to create it by himself.
2. Acrylic paint is easy to dry, please close the lid when it is not needed, so as not to dry and harden the paint, if the acrylic paint is dry, you can add 1-2 drops of brightener (not included) or water , mix well before use, be careful not to add more water.
3. Please complete the digital oil painting as soon as possible after opening the product, so as not to affect the oil painting effect presented by the line drawing.
4. Regarding the digital coding on the line drawing, you can first use white paint to erase the number, and then paint it, to get the better oil painting effect.
5. For the completed digital oil painting works, please dry the paint on the canvas in time to avoid discoloration of the paint to show the underlying number or make the paint halo.
1. Due to logistics reasons, the canvas you received may have creases, please smooth the canvas before painting.
2. Due to the different monitor and light effect, the actual color of the item might be slightly different from the color showed on the pictures. Thank you!
3. Please allow 1-3mm measuring deviation due to manual measurement.
Package Content:
1 Set X Acrylic Paints
1 X Canvas(No Frame)
3 X Painting Pens


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YU Yureka Plus - Specifications
Brand and model
Information about the brand, model and model alias (if any) of a specific device.
Brand Brand name of the company that manufactures the device. | YU |
Model Model name of the device. | Yureka Plus |
Model alias Аlternative names, under which the model is known. | YU5510 YU5510A |
Information about the dimensions and weight of the device, shown in different measurement units. Body materials, available colors, certifications.
Width Information about the width, i.e. the horizontal side of the device when it is used in its standard orientation. | 78 mm (millimeters) 7.8 cm (centimeters) 0.256 ft (feet) 3.071 in (inches) |
Height Information about the height, i.e. the vertical side of the device when it is used in its standard orientation. | 154.8 mm (millimeters) 15.48 cm (centimeters) 0.508 ft (feet) 6.094 in (inches) |
Thickness Information about the thickness/depth of the device in different measurement units. | 8.5 mm (millimeters) 0.85 cm (centimeters) 0.028 ft (feet) 0.335 in (inches) |
Weight Information about the weight of the device in different measurement units. | 155 g (grams) 0.34 lbs (pounds) 5.47 oz (ounces) |
Volume Estimated volume of the device, calculated from the dimensions provided by the manufacturer. Applies for devices in the form of a rectangular parallelepiped. | 102.63 cm³ (cubic centimeters) 6.23 in³ (cubic inches) |
Colors Information about the colors, in which the device is available in the market. | Gray White |
Body materials Materials used in the fabrication of the device's body. | Plastic |
SIM card
The Subscriber Identity Module (SIM) is used in mobile devices for storing data authenticating the subscribers of mobile services.
SIM card type Information about the type and size (form factor) of the SIM card used in the device. | Micro-SIM (3FF - third form factor, since 2003, 15.00 x 12.00 x 0.76 mm) |
Number of SIM cards Information about the number of SIM cards, supported by the device. | 2 |
Features Information about some specific features related to the SIM card(s) of the device. | Dual SIM stand-by (Both cards are active. When one is busy, the other is not active) |
A mobile (cellular) network is a radio system, which allows a large number of mobile devices to communicate with each other.
GSM GSM (Global System for Mobile Communications) was developed to replace the analog cellular network (1G), therefore it is referred to as a 2G mobile network. It has been improved with the addition of General Packet Radio Services (GPRS) and later via the Enhanced Data rates for GSM Evolution (EDGE) technology. | GSM 900 MHz GSM 1800 MHz GSM 1900 MHz |
W-CDMA W-CDMA (Wideband Code Division Multiple Access) is an air interface used by 3G mobile networks. It is one of the three different UMTS interfaces together with the TD-SCDMA and the TD-CDMA. The standard provides faster data transfer speeds and allows more users to connect to the network simultaneously. | W-CDMA 900 MHz W-CDMA 2100 MHz |
LTE LTE is deemed to be the fourth generation (4G) of mobile communications technology. It has been developed by the 3GPP based on the GSM/EDGE and UMTS/HSPA technologies in order to increase the speed and capacity of wireless data networks. A further development of the technology is called LTE Advanced. | LTE 1800 MHz LTE-TDD 2300 MHz (B40) |
Mobile network technologies and bandwidth
Communication between devices within mobile networks is realized via various generations of network technologies, which provide different bandwidth.
Mobile network technologies There are several network technologies that enhance the performance of mobile networks mainly by increased data bandwidth. Information about the communication technologies supported by the device and their respective uplink and downlink bandwidth. | UMTS (384 kbit/s ) EDGE GPRS HSPA+ (HSUPA 11 Mbit/s , HSDPA 42 Mbit/s ) LTE Cat 4 (51.0 Mbit/s , 150.8 Mbit/s ) |
Operating system
Operating system is the system software, which manages and controls the functioning of the hardware components of the device.
Operating system (OS) Information about the operating system used by the device as well as its version. | Android 4.4.4 KitKat (YU5510A) CyanogenMod 12S (Android 5.0.2 Lollipop) (YU5510) CyanogenMod 12.1 (YU5510) |
System on Chip (SoC)
A system on a chip (SoC) includes into a single chip some of the main hardware components of the mobile device.
SoC The SoC integrates different hardware components such as the CPU, GPU, memory, peripherals, interfaces, etc., as well as software for their functioning. | Qualcomm Snapdragon 615 (MSM8939) |
Process technology Information about the process technology used in manufacturing the chip. The value in nanometers represents half the distance between elements that make up the CPU. | 28 nm (nanometers) |
CPU CPU is the Central Processing Unit or the processor of a mobile device. Its main function is to interpret and execute instructions contained in software applications. | 4x 1.7 GHz ARM Cortex-A53, 4x 1.1 GHz ARM Cortex-A53 |
CPU bits The CPU bits are determined by the bit-size of the processor registers, address buses and data buses. 64-bit CPUs provide better performance than 32-bit ones, which on their part perform better than 16-bit processors. | 64 bit |
Instruction set The instruction set architecture (ISA) is a set of commands used by the software to manage the CPU's work. Information about the set of instructions the processor can execute. | ARMv8-A |
Level 0 cache memory (L0) Some processors have a level 0 cache memory, which is accessed quicker than the L1, L2, L3, and so one cache memories. Besides achieving better performance, it also consumes less power. | 4 KB + 4 KB (kilobytes) |
Level 1 cache memory (L1) The cache memory is used by the processor in order to shorten the time needed to access data and instructions that a frequently used. The L1 (level 1) cache memory has a small volume, but operates faster than the RAM and the rest cache memory levels. If the processor does not find the data needed in L1, it continues to look for it in the L2 cache memory. In some processors the search in L1 and L2 is simultaneous. | 16 KB + 16 KB (kilobytes) |
Level 2 cache memory (L2) The L2 (level 2) cache memory is slower than L1, but has a larger capacity, instead, which allows it to cache more data. Just like L1, it is much faster than the system memory (RAM). If the CPU does not find the data needed in L2, it proceeds to look for them in the L3 cache memory (if there is such) or in the RAM. | 2048 KB (kilobytes) 2 MB (megabytes) |
CPU cores A CPU core is the processor unit, which executes software instructions. Presently, besides single-core processors, there are dual-core, quad-core, hexa-core and so on multi-core processors. They increase the performance of the device allowing the execution of multiple instructions in parallel. | 8 |
CPU frequency The frequency of the processor describes its clock rate in cycles per second. It is measured in Megahertz (MHz) or Gigahertz (GHz). | 1700 MHz (megahertz) |
GPU GPU is a graphical processing unit, which handles computation for 2D/3D graphics applications. In mobile devices GPU is usually utilized by games, UI, video playback, etc. GPU can also perform computation in applications traditionally handled by the CPU. | Qualcomm Adreno 405 |
GPU frequency The frequency is the clock rate of the graphic processor (GPU), which is measured in Megahertz (MHz) or Gigahertz (GHz). | 550 MHz (megahertz) |
RAM capacity RAM (Random-Access Memory) is used by the operating system and all installed applications. Data in the RAM is lost after the device is turned off or restarted. | 2 GB (gigabytes) |
RAM type Information about the type of RAM used by the device. | LPDDR3 |
RAM channels Information about the number of RAM channels integrated in the SoC. More channels mean higher data transfer rates. | Single channel |
RAM frequency RAM frequency relates directly to the rate of reading/writing from/in the RAM memory. | 800 MHz (megahertz) |
Every mobile device has a built-in storage (internal memory) with a fixed capacity.
Storage Information about the capacity of the built-in storage of the device. Sometimes one and the same model may is offered in variants with different internal storage capacity. | 16 GB (gigabytes) |
Memory cards
Memory cards are used in mobile devices for expanding their external storage capacity.
Types The various types of memory cards are characterized by different sizes and capacity. Information about the supported types of memory cards. | microSD microSDHC |
The display of a mobile device is characterized by its technology, resolution, pixel density, diagonal length, color depth, etc.
Type/technology One of the main characteristics of the display is its type/technology, on which depends its performance. | IPS |
Diagonal size In mobile devices display size is represented by the length of its diagonal measured in inches. | 5.5 in (inches) 139.7 mm (millimeters) 13.97 cm (centimeters) |
Width Approximate width of the display | 2.7 in (inches) 68.49 mm (millimeters) 6.85 cm (centimeters) |
Height Approximate height of the display | 4.79 in (inches) 121.76 mm (millimeters) 12.18 cm (centimeters) |
Aspect ratio The ratio between the long and the short side of the display | 1.778:1 16:9 |
Resolution The display resolution shows the number of pixels on the horizontal and vertical side of the screen. The higher the resolution is, the greater the detail of the displayed content. | 1080 x 1920 pixels |
Pixel density Information about the number of pixels per centimeter (ppcm) or per inch (ppi) of the display. The higher the pixel density, the more detailed and clearer is the information displayed on the screen. | 401 ppi (pixels per inch) 157 ppcm (pixels per centimeter) |
Color depth The color depth of the display is also known as bit depth. It shows the number of bits used for the color components of one pixel. Information about the maximum number of colors the screen can display. | 24 bit 16777216 colors |
Display area The estimated percentage of the screen area from the device's front area. | 69.29 % (percent) |
Other features Information about other functions and features of the display. | Capacitive Multi-touch Scratch resistant |
Corning Gorilla Glass 3 Oleophobic (lipophobic) coating |
Different sensors measure different physical quantities and convert them into signals recognizable by the mobile device.
Sensors Sensors vary in type and purpose. They increase the overall functionality of the device, in which they are integrated. | Proximity Light Accelerometer Gyroscope |
Rear camera
The primary camera of the mobile device is usually placed on its back and can be combined with one or more additional cameras.
Sensor model Information about the manufacturer and model of the image sensor used by this camera of the device. | Sony IMX214 Exmor RS |
Sensor type Information about the sensor type of the camera. Some of the most widely used types of image sensors on mobile devices are CMOS, BSI, ISOCELL, etc. | CMOS (complementary metal-oxide semiconductor) |
Sensor size Information about the dimensions of the image sensor used in the device. Usually cameras with larger sensors and less pixel density tend to provide better image quality despite the lower resolution. | 4.69 x 3.52 mm (millimeters) 0.23 in (inches) |
Pixel size Pixels are usually measured in microns (μm). Larger ones are capable of recording more light, hence, will offer better low light shooting and wider dynamic range compared to the smaller pixels. On the other hand, smaller pixels allow for increasing the resolution while preserving the same sensor size. | 1.115 µm (micrometers) 0.001115 mm (millimeters) |
Crop factor Crop factor is the ratio of the dimensions of a full frame camera's sensor (36 x 24 mm, which equals the frame size of a 35 mm film) and the dimensions of the image sensor of the device. The number shown is the ratio between the diagonals of a full frame sensor (43.3 mm) and the sensor in question. | 7.38 |
Aperture The aperture (f-stop number) indicates the size of the lens diaphragm opening, which controls the amount of light reaching the image sensor. The lower the f-stop number, the larger the diaphragm opening is, hence, the more light reaches the sensor. Usually, the f-stop number specified is the one that corresponds to the maximum possible diaphragm opening. | f/2.2 |
Number of lenses Information about the number of lenses used by the optical system of the camera. | 5 |
Flash type The rear cameras of mobile devices use mainly a LED flash. It may arrive in a single, dual- or multi-light setup and in different arrangements. | LED |
Image resolution One of the main characteristics of the cameras is their image resolution. It states the number of pixels on the horizontal and vertical dimensions of the image, which can also be shown in megapixels that indicate the approximate number of pixels in millions. | 4208 x 3120 pixels 13.13 MP (megapixels) |
Video resolution Information about the maximum resolution at which the rear camera can shoot videos. | 1920 x 1080 pixels 2.07 MP (megapixels) |
Video FPS Information about the maximum number of frames per second (fps) supported by the rear camera while recording video at the maximum resolution. Some of the main standard frame rates for recording and playing video are 24 fps, 25 fps, 30 fps, 60 fps. | 24 fps (frames per second) |
Features Information about additional software and hardware features of the rear camera which improve its overall performance. | Autofocus Continuous shooting Digital zoom Digital image stabilization Geotagging Panorama HDR Touch focus Face detection White balance settings ISO settings Exposure compensation Scene mode |
Largan Precision Optics |
Front camera
Modern smartphones have one or more front cameras and their positioning has led to various design concepts – pop-up camera, rotating camera, notch, punch hole, under-display camera, etc.
Sensor size Information about the dimensions of the image sensor used in the device. Usually cameras with larger sensors and less pixel density tend to provide better image quality despite the lower resolution. | 3.63 x 2.72 mm (millimeters) 0.18 in (inches) |
Pixel size Pixels are usually measured in microns (μm). Larger ones are capable of recording more light, hence, will offer better low light shooting and wider dynamic range compared to the smaller pixels. On the other hand, smaller pixels allow for increasing the resolution while preserving the same sensor size. | 1.4 µm (micrometers) 0.001400 mm (millimeters) |
Crop factor Crop factor is the ratio of the dimensions of a full frame camera's sensor (36 x 24 mm, which equals the frame size of a 35 mm film) and the dimensions of the image sensor of the device. The number shown is the ratio between the diagonals of a full frame sensor (43.3 mm) and the sensor in question. | 9.54 |
Image resolution Information about the number of pixels on the horizontal and vertical dimensions of the photos taken by the front camera, indicated in megapixels as well. | 2592 x 1944 pixels 5.04 MP (megapixels) |
Information about the type of speakers and the audio technologies supported by the device.
Speaker The loudspeaker is a device, which reproduces various sounds such as ring tones, alarms, music, voice calls, etc. Information about the type of speakers the device uses. | Loudspeaker Earpiece |
The radio in a mobile device is a built-in FM radio receiver.
Radio Information whether the device has an FM radio receiver or not. | Yes |
Information about the positioning and navigation technologies supported by the device.
Tracking/Positioning The tracking/positioning service is provided by various satellite navigation systems, which track the autonomous geo-spatial positioning of the device that supports them. The most common satellite navigation systems are the GPS and the GLONASS. There are also non-satellite technologies for locating mobile devices such as the Enhanced Observed Time Difference, Enhanced 911, GSM Cell ID. | GPS A-GPS |
Wi-Fi is a technology that provides wireless data connections between various devices within a short range.
Wi-Fi Wi-Fi communication between devices is realized via the IEEE 802.11 standards. Some devices have the possibility to serve as Wi-Fi Hotspots by providing internet access for other nearby devices. Wi-Fi Direct (Wi-Fi P2P) is another useful standard that allows devices to communicate with each other without the need for wireless access point (WAP). | 802.11b (IEEE 802.11b-1999) 802.11g (IEEE 802.11g-2003) 802.11n (IEEE 802.11n-2009) Wi-Fi Hotspot |
Bluetooth is a standard for secure wireless data transfer between different types of devices over short distances.
Version The technology has several versions, which improve the connection speed, range, connectivity and discoverability of the devices. Information about the Bluetooth version of the device. | 4.0 |
Features Bluetooth uses various profiles and protocols related to faster exchange of data, energy saving, better device discoverability, etc. Some of those supported by the device are listed here. | A2DP (Advanced Audio Distribution Profile) |
The Universal Serial Bus (USB) is an industry standard that allows different electronic devices to exchange data.
Connector type There are several USB connector types: the Standard one, the Mini and Micro connectors, On-The-Go connectors, etc. Type of the USB connector used by the device. | Micro USB |
Version There are several versions of the Universal Serial Bus (USB) standard: USB 1.0 (1996), the USB 2.0 (2000), the USB 3.0 (2008), etc. With each following version the rate of data transfer is increased. | 2.0 |
Features Тhe USB interface in mobile devices may be used for different purposes such as battery charging, using the device as a mass storage, host, etc. | Charging Mass storage On-The-Go |
Headphone jack
The headphone jack is an audio phone connector, a.k.a. an audio jack. The most widely used one in mobile devices is the 3.5 mm headphone jack.
Headphone jack Information whether the device is equipped with a 3.5 mm audio jack. | Yes |
Information about other important connectivity technologies supported by the devices.
Connectivity Information about some of the most widely used connectivity technologies supported by the device. | Computer sync OTA sync Tethering |
A web browser is a software application for accessing, fetching, displaying and navigating through information on the World Wide Web.
Browser Information about some of the features and standards supported by the browser of the device. | HTML HTML5 CSS 3 |
Audio file formats/codecs
Mobile devices support various audio file formats and codecs, which respectively store and code/decode digital audio data.
Audio file formats/codecs List of some of the most common audio file formats and codecs supported standardly by the device. | AAC (Advanced Audio Coding) AMR / AMR-NB / GSM-AMR (Adaptive Multi-Rate, .amr, .3ga) AMR-WB (Adaptive Multi-Rate Wideband, .awb) FLAC (Free Lossless Audio Codec, .flac) MIDI MP3 (MPEG-2 Audio Layer II, .mp3) OGG (.ogg, .ogv, .oga, .ogx, .spx, .opus) WAV (Waveform Audio File Format, .wav, .wave) |
Video file formats/codecs
Mobile devices support various video file formats and codecs, which respectively store and code/decode digital video data.
Video file formats/codecs List of some of the most common video file formats and codecs supported standardly by the device. | 3GPP (3rd Generation Partnership Project, .3gp) AVI (Audio Video Interleaved, .avi) Flash Video (.flv, .f4v, .f4p, .f4a, .f4b) MKV (Matroska Multimedia Container, .mkv .mk3d .mka .mks) MP4 (MPEG-4 Part 14, .mp4, .m4a, .m4p, .m4b, .m4r, .m4v) |
The batteries of mobile devices differ in capacity and technology. They provide the electrical charge needed for the functioning of the devices.
Capacity The capacity of a battery shows the maximum charge, which it can store, measured in mili-Ampere hours. | 2500 mAh (milliampere-hours) |
Type The battery type is determined by its structure and more specifically, by the chemicals used in it. There are different battery types and some of the most commonly used in mobile devices are the lithium-ion (Li-Ion) and the lithium-ion polymer battery (Li-Polymer). | Li-Ion |
2G talk time 2G talk time is the time period a battery charge will last, if one is constantly talking on the phone in a 2G cellular network. | 8 h (hours) 480 min (minutes) 0.3 days |
2G stand-by time 2G stand-by time is the longest time a battery charge will last, if the device is not used but is constantly connected to the 2G cellular network. | 210 h (hours) 12600 min (minutes) 8.8 days |
3G talk time 3G talk time is the time period a battery charge will last, if one is constantly talking on the phone in a 3G cellular network. | 8 h (hours) 480 min (minutes) 0.3 days |
3G stand-by time 3G stand-by time is the longest time a battery charge will last, if the device is not used but is constantly connected to the 3G mobile network. | 210 h (hours) 12600 min (minutes) 8.8 days |
Features Information about some additional features of the device's battery. | Removable |
Specific Absorption Rate (SAR)
The SAR rating shows the amount of electromagnetic radiation absorbed by the human body when using a mobile device, expressed in W/kg.
Head SAR (USA) This SAR rating shows the maximum level of exposure to electromagnetic radiation taken when the device is placed next to the ear. The applicable limit for the US is 1.6 W/kg per 1 g of tissue. In the US the FCC tests and sets the SAR limits for all mobile devices, which are controlled by the CTIA. | 0.27 W/kg (watts per kilogram) |
Body SAR (USA) The SAR body rating shows the maximum level of exposure to electromagnetic radiation when the device is positioned against the body at the hip. The highest SAR value of mobile devices allowed in the US is set to 1.6 W/kg per 1 g of tissue. It is specified by the FCC and the CTIA follows whether the mobile devices comply with this standard. | 0.54 W/kg (watts per kilogram) |


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We can ship to virtually any address in the world. Note that there are restrictions on some products, and some products cannot be shipped to international destinations.
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It was an "auntie" that left that lipstick mark on his collar, President Obama explained Tuesday evening at the start of a White House event marking Asian American and Pacific Islander Heritage Month.
"I do not want to be in trouble with Michelle," he joked. And to the anonymous off-camera auntie of one attendee, he added: "That's why I'm calling you out." The White House has a 6+ minutes long video of his remarks. His explanation comes in the first minute. CBS News has a shorter version focusing on the lipstick comments here.
According to the president, the lipstick was a very visible sign of the warmth he was greeted with at the reception.
Copyright 2021 NPR. To see more, visit https://www.npr.org.


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December 2
Prophet Habakkuk (Abbacum) (7th c. b.c.); Martyr Myrope of Chios, under Decius (251); Martyr Abibus the New (Abibus of Edessa), Deacon, burned at the stake (ca.307-323); Saints John, Heraclemon, Andrew and Theophilus, of Oxyrhynchus, hermits of Egypt (4th c.) (see also June 12); Saint Moses the Confessor (Moses the Economos); Venerable Jesse (Ise, Isidore), Bishop of Tsilkani in Georgia (6th c.); Saint Solomon, Archbishop of Ephesus; Saint Evasius, First Bishop of Brescia in Italy; Saint Lupus (Luperius), Bishop of Verona in Italy, Confessor; Martyrs Eusebius - a priest, Marcellus - a deacon, Hippolytus, Maximus, Adria, Paulina, Neon, Mary, Martana, and Aurelia - under Valerian (ca.254-259); Martyr Pontian, with four others, at Rome, under Valerian (ca. 259); Virgin-Martyr Vibiana of Rome (Bibiana, Viviana) (ca.361-363); Saint Chromatius, Bishop of Aquileia near Venice, friend of St John Chrysostom, Confessor (406); Martyrs Severus, Securus, Januarius and Victorinus, martyrs in North Africa who suffered under the Vandals (ca. 450); Saint Silverius, Pope of Rome (537); Saint Trumwine of Abercorn (Trumwin of Whitby), the only ever Bishop of the Northumbrian see of the Picts (late 7th c.); Saint Cyril of Phileotes (in the vicinity of Derkos, in Thrace) (1110); Venerable Abbacum the Ascetic of Cyprus, Wonderworker (late 12th c.); Saint Athanasius "the Resurrected," recluse of the Kiev Caves, whose relics are in the Near Caves (1176); Saint Athanasius, recluse of the Kiev Caves, whose relics are in the Far Caves (1264); Saint Stephen-Urosh V, King of Serbia (1371), and his mother St. Helena (1376), of Serbia; Venerable Ioannicius of Devič, Serbia, monk (1430) (see also December 1); Venerable Alexei (Kabaliuk) of Carpathia, Apostle of Carpatho-Russia (1947) (see also October 21); Venerable Porphyrios (Bairaktaris) the Kapsokalivite, Athonite Elder (1991); New Hieromartyr John, priest (1919); New Hieromartyr Matthew (Alexandrov), priest of Simferopol-Crimea (1921); New Hieromartyr Demetrius, priest, and Venarable Vera, Confessor (1932); Hieromartyrs Constantine (Nekrasov) and Nicholas (Vinogradsky), Protopresbyters of Moscow (1937); Hieromartyrs Sergius (Felitsin), Vladimir (Preferansov), John (Derzhavin), Theodore, Nicholas, John, Nicholas, Priests (1937); Hieromartyrs Danact of Moscow and Alma Ata (Priest-monk), and Cosmas (1937); Woman Hieromartyrs (Nuns) - Theuromia (Febronia (Ishina)), Tamara, Antonina (1937); Lay woman - Mary (Dmitrievska) (1937); Virgin-martyrs - Mary and Matrona (1937); Virgin-martyr Mary (1938); Martyr Boris (1942); Other commemorations: Repose of Elder Luke "the Guestmaster" of Valaam (Schema-abbot Luke), (1965).


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By John W. Loftus
As a former Straussite I credit much of my approach to two things Dr. James D. Strauss drilled into us as students, but in reverse.
When doing apologetics he said that "if you don't start with God you'll never get to God." He's not a Van Tillian presuppositionalist because he doesn't start with the Bible as God's revelation. He merely starts "from above" by presupposing God's existence, and then he argues that such a presupposition makes better sense of the Bible, and the world. Again, "if you don't start with God you'll never get to God." Since that's such an important, central issue, I'll focus on why we should not start "from above" with the belief in God in the first place, but rather "from below," beginning with the world. If successful, then my argument should lead us to reject the existence of the God who confirms the Biblical revelation.
The second thing Dr. Strauss drilled into us was his argument that "we don't need more data, we need better interpretive schema." What he meant is that we interpret the details of the historical and archaeological evidence through interpretive schema. The need to come up with more data, or evidence, isn't as important as the need to better interpret that data through the lens of an adequate worldview. While the data are indeed important, the big worldview picture provides the necessary rational support to the data. I agreed then, and I agree now, except that the better interpretive schema that supports the data is not Christianity, but atheism.
My claim is that the Christian faith should be rejected by modern, civilized scientifically literate, educated people, even if I know many of them will still disagree.
There are probably many Christian professors who have had some serious doubts about the Christian faith, like Drs. Ruth A. Tucker, and James F. Sennett. In her book Walking Away from Faith: Unraveling the Mystery of Belief and Unbelief, Ruth A. Tucker shares her own doubt and how she overcomes it, hoping to challenge unbelievers to reconsider what they are missing. But in one place in her book as she was contemplating her own doubt, she candidly confesses what sometimes crosses her mind. As a seminary professor she wrote, "There are moments when I doubt all. It is then that I sometimes ask myself as I'm looking out my office window, 'What on earth am I doing here? They'd fire me if they only knew.'"
My friend James Sennett, a Staussite, is another one who has seriously struggled with his faith, as seen in his, as yet, unpublished book, This Much I Know: A Postmodern Apologetic. He confesses to have had a faith crisis in it, and wrote his book as a "first person apologetic," to answer his own faith crisis. In chapter one, called "The Reluctant Disciple: Anatomy of a Faith Crisis," he wrote, "I am the one who struggles with God. I am the Reluctant Disciple." "Once I had no doubt that God was there, but I resented him for it; now I desperately want him to be there, and am terrified that he might not be." Prompted by a study of the mind/brain problem, he wrote, "Sometimes I believed. Sometimes I didn't. And it seemed to me that the latter condition was definitely on the ascendancy."
With me I just stopped struggling. It required too much intellectual gerrymandering to believe. There were too many individual problems that I had to balance, like spinning several plates on several sticks, in order to keep my faith. At some point they just all came crashing down.
Let me begin by talking about "control beliefs." They do just what they indicate; they control how one views the evidence. Everyone has them, especially when it comes to metaphysical belief systems where there isn't a mutually agreed upon scientific test to decide between alternatives. Many times we don't even know we have them, but they color how we see the world. They can also be called assumptions, presuppositions and/or biases, depending on the context. As Alfred North Whitehead wrote, "Some assumptions appear so obvious that people do not know that they are assuming because no other way of putting things has ever occurred to them." They form the basis for the way we "See" things.
Having the right control beliefs are essential to grasping the truth about our existence in the universe. Psychologist Valerie Tarico explains that "it doesn't take very many false assumptions to send us on a long goose chase." To illustrate this she tells us about the mental world of a paranoid schizophrenic. To such a person the perceived persecution by others sounds real. "You can sit, as a psychiatrist, with a diagnostic manual next to you, and think: as bizarre as it sounds, the CIA really is bugging this guy. The arguments are tight, the logic persuasive, the evidence organized into neat files. All that is needed to build such an impressive house of illusion is a clear, well-organized mind and a few false assumptions. Paranoid individuals can be very credible." (The Dark Side, p. 221-22).
Since having control beliefs don't by themselves tell me what to believe about the specific evidence for Christian miracle claims, I also need to examine that evidence, although time won't permit me here. But I do so in my book. I consider them as the historical claims they are. I examine them by looking at the internal evidence found within the Biblical texts themselves. I consider what these texts actually say and scrutinize their internal consistency. Wherever relevant, I also consider whether the Old Testament actually predicts some of these events. Then I examine these claims by looking at the external evidence. I consider any independent confirmation of these events outside of the texts. Lastly I subject these claims to the canons of reason using the control beliefs I will argue for here. I conclude from all of this that the Christian faith is a delusion and should be rejected. Then I describe why I am an atheist and what it means to live life without God. I present a whole case, a comprehensive case, a complete case, from start to finish, as a former insider to the Christian faith.
Here then are my two skeptical control beliefs: 1) There is a strong probability that every event has a natural cause; and, 2) The scientific method is the best (and probably the only) reliable guide we have for gaining the truth. Therefore, I need sufficient reasons and sufficient evidence for what I believe. As a result I have an anti-dogma, an anti-superstitious and an anti-supernatural bias. No "inspired" book will tell me what I should believe. My first question will always be "Why should I believe what this writer said?" This doesn't mean that in the end I might not conclude there is a supernatural realm, only that I start out with these assumptions. Christians will bristle at these control beliefs and cry "foul." They will argue that if I start out with an anti-supernatural bias "from below" it predisposes me to reject their religious faith, and they are right. It does. They claim that with a supernatural bias "from above" I will be more likely to accept the Christian faith, and that too is correct, although there are still other supernatural worldview contenders. Nonetheless, since this is crucial, let me offer several reasons that I think are undeniable for adopting a skeptical rather than believing set of control beliefs in the first place.
In every case when it comes to the following reasons for adopting my control beliefs the Christian response is pretty much the same. Christians must continually retreat to the position that what they believe is "possible," or that what they believe is "not impossible." However, the more that Christians must constantly retreat to what is "possible" rather than to what is "probable" in order to defend their faith, the more their faith is on shaky ground. For this is a tacit admission that instead of the evidence supporting what they believe, they are actually trying to explain the evidence away.
1) Sociological Reasons. The sociological facts are that particular religions dominate in separate distinguishable geographical locations around the globe. John Hick: "it is evident that in some ninety-nine percent of the cases the religion which an individual professes and to which he or she adheres depends upon the accidents of birth. Someone born to Buddhist parents in Thailand is very likely to be a Buddhist, someone born to Muslim parents in Saudi Arabia to be a Muslim, someone born to Christian parents in Mexico to be a Christian, and so on." The best explanation for why this is so is that people overwhelmingly believe based upon "when and where we were born."
Since there are no mutually agreed upon tests to determine which religion to adopt, or none at all, social cultural and political forces will overwhelmingly determine what people believe.
Because of this sociological data I have proposed something I call "the outsider test for faith." Test your religious beliefs as if you were an outsider, just like you test the beliefs of other religions and reject them. Test them with a measure of skepticism. If you don't do this, then you must justify why you approach other religions than your own with such a double standard. The Outsider Test is no different than the prince in the Cinderella story who must question 45,000 people to see which girl lost the glass slipper at the ball last night. They all claim to have done so. Therefore, skepticism is definitely warranted. I defend this test from several objections in my book.
William Lane Craig's explains geographical religious diversity by arguing, in his own words, "it is possible that God has created a world having an optimal balance between saved and lost and that God has so providentially ordered the world that those who fail to hear the gospel and be saved would not have freely responded affirmatively to it even if they had heard it." Craig argues that if this scenario is even "possible," "it proves that it is entirely consistent to affirm that God is all-powerful and all-loving and yet that some people never hear the gospel and are lost." Notice him retreating to what is merely "possible?" He's trying to explain the evidence of global religious diversity away. Contrary to Craig, when we look at the billions of people who have never been given a chance to be "saved" because of "when and where they were born," his scenario seems extremely implausible, to say the least.
2) Philosophical Reasons (1). Arguments for God's existence aren't conclusive or persuasive. They don't lead exclusively to theism but at best to deism, which I might happily concede and then argue that a distant God is not much different than none at all. Besides, moving from deism to a full-blown Christianity is like trying to fly a plane to the moon. And the theistic arguments don't lead us to a particular brand of theism either, whether Judaism, Islam or one of the many branches of Christianity.
When it comes to God's existence our choices can be reduced to these: 1) Either something has always existed--always, or, 2) something popped into existence out of absolutely nothing. Either choice seems extremely unlikely--or possibly even absurd. There is nothing in our experience that can help us grasp these two possibilities. But one of them is correct and the other false. We either start with the "brute fact" that something has always existed, or the "brute fact" that something popped into existence out of nothing. A third view is that, 3) Our existence in the universe is absurd to the core.
William Lane Craig used the word "bizarre" to describe this problem when he wrote, "I well recall thinking, as I began to study the Kalam Cosmological Argument, that all of the alternatives with respect to the universe's existence were so bizarre that the most reasonable option seemed to be that nothing exists!" We must all recognize that we really don't know why something exists rather than nothing at all. Agnosticism is the default position. Anyone moving off the default position has the burden of proof, and I maintain that moving from agnosticism to atheism is a much smaller step than moving to a full blown Christianity. Since the larger the claim is the harder is it to defend Christianity has a huge and near impossible burden of proof.
Christians want to argue for the belief in a triune God, even though the no sense of the trinity can be made that is both orthodox and reasonable; who was not free with respect to deciding his own nature, even though Christians want to think of God as a free personal agent; who as a "spiritual" being created matter, even though no known "point of contact" between spirit and matter can be found; who never began to exist as their "brute fact," even though according to Ockham's razor a simpler brute fact is to begin with the universe itself; who never learned any new truths and cannot think, since thinking demands weighing temporal alternatives; is everywhere, yet could not even know what time it is since time is a function of placement and acceleration in the universe (and if timeless, this God cannot act in time); who allows intense suffering in this world, yet does not follow the same moral code he commands believers to follow.
3) Philosophical Reasons (2). The Christian defender of miracles has a near impossible double burden of proof.
As the late J.L. Mackie wrote: "Where there is some plausible testimony about the occurrence of what would appear to be a miracle, those who accept this as a miracle have the double burden of showing both that the event took place and that it violated the laws of nature. But it will be very hard to sustain this double burden. For whatever tends to show that it would have been a violation of a natural law tends for that very reason to make it most unlikely that is actually happened."
In Douglass Geivett and Gary Habermas edited book titled; In Defense of Miracles they labelled part 2 as "The Possibility of Miracles." Notice how they must retreat to what is possible, not what is probable? Of course miracles are possible if there is a creator God, but what we want to know is if they are probable. By definition they are not very probable. We are asked to believe in the Christian God because Biblical miracles supposedly took place, but by definition miracles are very improbable. We cannot bring ourselves to believe in the God of the Bible unless we first believe those miracles took place, but we cannot bring ourselves to believe in those miracles because they are by definition very improbable.
John King-Farlow and William Niels Christensen argue that just because we today don't experience miracles doesn't mean that throughout the history of mankind God has done a plethora of them, and will do so again when the time is right in the future. They are asking us to believe against the overwhelming present day experience of nearly all modern people that things might turn out differently than we now experience. Is this impossible? No, not at all. But again, it's not probable.
Take for example the story that Balaam's ass spoke to him. If today's Christians lived back in that superstitious era they wouldn't believe this happened unless there was good evidence. But because they read about it in a so-called "inspired" book they suspend their judgment and believe it. Back in Balaam's day they themselves would not have believed it, until Balaam made his ass talk in their presence.
Besides, Christians operate by what Harvard trained Biblical scholar Hector Avalos describes as "selective supernaturalism." They believe the Biblical miracles because they favor them, while they are skeptical of the miracles they don't favor in other religions. Why the double standard here? At least I'm consistent in being skeptical of them all until a supernatural explanation is required by the evidence, and I haven't seen any evidence that requires a supernatural explanation yet.
4) Scientific Reasons. Science proceeds based upon methodological naturalism. methodological naturalism assumes that for everything we experience there is a natural cause. Paul Kurtz defined it as well as anyone when he wrote that it is a "principle within the context of scientific inquiry; i.e., all hypotheses and events are to be explained and tested by reference to natural causes and events. To introduce a supernatural or transcendental cause within science is to depart from naturalistic explanations."
This is what defines us as modern people. In today's world all modern educated people base their deductions on the method of naturalism in a vast number of areas. Before the advent of science in previous centuries people either praised God for the good things that happened to them, or they wondered why God was angry when bad things happened. If someone got sick, it was because of sin in his or her life. If it rained, God was pleased with them, if there was a drought God was displeased, and so on, and so on. Science wasn't content to accept the notion that epilepsy was demon possession, or that sicknesses were sent by God to punish people. Nor was science content with the idea that God alone opens the womb of a woman, nor that God was the one who sent the rain. Now we have scientific explanations for these things, and we all benefit from those who assumed there was a natural cause to everything we experience. We can predict the rain. We know how babies are produced, and how to prevent a host of illnesses. There is no going back on this progress, and it is ongoing. Christians themselves assume a natural explanation when they hear a noise in the night. They assume a natural explanation for a stillborn baby, a train wreck, or an illness.
Christians like Alvin Plantinga object to the use of methodological naturalism in many areas related to their faith. He argues that Christian scientific community should "pursue science in its own way, starting from and taking for granted what we know as Christians." See what he's doing here? He is forced into retreating to Bayesian background factors to support a weak position. He's trying to explain the evidence away. He's retreating to what is merely possible; that while methodological naturalism has worked very well in understanding our world, it's possible that it doesn't apply across the board into the Christian set of beliefs he's adopted. And he's right. It is possible. But again, how likely is it that it works so well on every other area of investigation but that it shouldn't be used in understanding his background beliefs too?
5) Biblical Reasons (1). The Bible is filled with barbarisms that civilized people reject.
A female captive in war was forced to be an Israelite man's wife (Deuteronomy 21:10-14). If a virgin who was pledged to be married was raped, she was to be stoned along with her rapist (Deuteronomy 22:23-24), while if a virgin who was not pledged to be married was raped, she was supposed to marry her attacker (Deuteronomy 22:28-29), not to mention the pleasure of "dashing of children against rocks," and genocide itself.
That God is a hateful, racist and sexist God. Christians think Militant Muslims are wrong for wanting to kill free loving people in the world, and they are. But the only difference between these Muslims and the Biblical God is that they simply disagree on who should be killed. According to Sam Harris, "it is only by ignoring such barbarisms that the Good Book can be reconciled with life in the modern world."
6) Biblical Reasons (2). The Bible is filled with superstitious beliefs modern people reject.
In the Bible we find a world where a snake and a donkey talked, where people could live 800-900+ years old, where a woman was turned into a pillar of salt, where a pillar of fire could lead people by night, where the sun stopped moving across the sky or could even back up, where an ax-head could float on water, a star can point down to a specific home, where people could instantly speak in unlearned foreign languages, and where someone's shadow or handkerchief could heal people. It is a world where a flood can cover the whole earth, a man can walk on water, calm a stormy sea, change water into wine, or be swallowed by a "great fish" and live to tell about it. It is a world populated by demons that can wreak havoc on earth, and also make people very sick. It is a world of idol worship, where human and animal sacrifices pleased God. In this world we find visions, inspired dreams, prophetic utterances, miracle workers, magicians, diviners and sorcerers. It is a world where God lived in the sky (heaven), and people who died went to live in the dark recesses of the earth (Sheol).
This is a strange world when compared to our world. But Christians believe this world was real in the past. My contention is that ancient people weren't stupid, just very superstitious. Christopher Hitchens puts it this way: "One must state it plainly. Religion comes from the period of human prehistory where nobody had the smallest idea what was going on. It comes from the bawling and fearful infancy of our species, and is a babyish attempt to meet our inescapable demand for knowledge."
I can propose scientific tests for what I consider superstitions. I can compare what a meteorologist says about the weather with someone who plans to do a rain dance, and test to see who's right more often. That's science. The results of reason and science have jettisoned a great many superstitions. Testing and comparing results. That's science. I can do the same for the superstitious practice of blood-letting, for exorcisms, for people who claim to predict things based on palm reading, or tea leaves, or walking under a ladder, or breaking a mirror, or stepping on a sidewalk crack. I can even test the results of someone who gets a shot of penicillin when sick with the person who refuses this and prays instead. That's science. And we modern people are indebted to science for these things. It's what makes us different from ancient people.
Voltaire said, "Every man is a creature of the age in which he lives, and few are able to raise themselves above the ideas of the time." In the Bible there are so many superstitious beliefs held by the Gentile nations at every period of time that superstition reigned in those ancient days. I don't think any modern person should be able to conclude anything other than that. The beliefs of these nations were so prevalent that God's people in the Bible regularly joined in the same practices and worshipped these gods and goddesses. If these nations were so superstitious that Israel regularly joined them in their beliefs, then it seems reasonable to suppose the beliefs of the Israelites, and later the Christians, were also based upon superstitions too.
We who live in the modern world of science simply don't believe in a god of the sun, or moon, or harvest, of fertility, or rain, or the sea. We don't see omens in an eclipse, or in flood, a storm, a snakebite, or a drought, either. That's because we understand nature better than they did, by using science. We don't see sickness as demon possession, nor do educated thinking people believe in astrology to get an insight into the future. Nor do we think we are physically any closer to God whether we're up on a mountaintop rather than down in a valley. But every nation did in ancient days. Now it's possible that ancient Jews and Christians were different and believed because of the evidence, but how likely is that?
7) Historical Reasons. If God revealed himself in history, then he chose a very poor medium and a poor era to do so. If you know that much about the craft of the historian, she is dealing with the stuff of the past in which many frauds and forgeries have been found. This justifies a skeptical outlook upon what has been reported to have happened. Almost anything can be rationally denied in history, even if the event happened.
Consider the following historical questions: How were the Egyptian pyramids made? Who made them? Why? Was Shakespeare a fictitious name for Francis Bacon? Exactly how was the Gettysburg battle fought and won? What was the true motivation for Lincoln to emancipate the slaves? What happened at Custer's last stand? Who killed President John F. Kennedy? Why? Who knew what and when during the Watergate scandal that eventually led to President Nixon resigning? Why did America lose the "war" in Vietnam? Did George W. Bush legitimately win the 2000 election? Did President Bush knowingly lead us into a war with Iraq on false pretenses? What about some high profile criminal cases? Is O.J. Simpson a murderer? Who killed Jon Bene Ramsey? Is Michael Jackson a pedophile?
Hector Avalos, argues that historical studies are fraught with serious problems. When it comes to the non-supernatural claim that Caesar was assassinated by Brutus in Rome, in 44 A.D., he argues, "We cannot verify such an occurrence ourselves directly and so we cannot claim to 'know' it occurred." When it comes to whether or not King Arthur actually existed, he argues, "our contemporary textual evidence…is nearly nil." If this is the case with non-supernatural historical investigations, then it is compounded so much more when it comes to the so-called supernatural events in history.
Consider Gotthold Lessing's "ugly broad ditch:" "Miracles, which I see with my own eyes, and which I have opportunity to verify for myself, are one thing; miracles, of which I know only from history that others say they have seen them and verified them, are another." "But…I live in the 18th century, in which miracles no longer happen. The problem is that reports of miracles are not miracles….[they] have to work through a medium which takes away all their force." "Or is it invariably the case, that what I read in reputable historians is just as certain for me as what I myself experience?"
When dealing with the problems of the historian, William Lane Craig argues that, "first, a common core of indisputable historical events exists; second, it is possible to distinguish between history and propaganda; and third, it is possible to criticize poor history." Craig concludes: "neither the supposed problem of lack of direct access to the past nor the supposed problem of the lack of neutrality can prevent us from learning something from history."
Notice again how Christians must argue about what is possible here? Such a conclusion is a meager one; that knowledge of the past is possible. Even if true, and I think it is, there is a lot of doubt for any supposed historical event, especially momentous and miraculous ones.
8) Empirical Reasons. The problem of evil is as clear of an empirical refutation of the Christian God as we get. James Sennett has said: "By far the most important objection to the faith is the so-called problem of evil – the alleged incompatibility between the existence or extent of evil in the world and the existence of God. I tell my philosophy of religion students that, if they are Christians and the problem of evil does not keep them up at night, then they don't understand it."
If God is perfectly good, all knowing, and all powerful, then the issue of why there is so much suffering in the world requires an explanation. The reason is that a perfectly good God would be opposed to it, an all-powerful God would be capable of eliminating it, and an all-knowing God would know what to do about it. So, the extent of intense suffering in the world means for the theist that: either God is not powerful enough to eliminate it, or God does not care enough to eliminate it, or God is just not smart enough to know what to do about it. The stubborn fact of intense suffering in the world means that something is wrong with God's ability, or his goodness, or his knowledge.
Christians believe God set the Israelites free from slavery, but he did nothing for the many people who were born and died as slaves in the American South. These theists believe God parted the Red Sea, but he did nothing about the 2004 Indonesian tsunami that killed ¼ million people. Christians believe God provided manna from heaven, but he does nothing for the more than 40,000 people who starve every single day in the world. Those who don't die suffer extensively from hunger pains and malnutrition all of their short lives. Christians believe God made an axe head to float, but he allowed the Titanic to sink. Christians believe God added 15 years to King Hezekiah's life, but he does nothing for children who live short lives and die of leukemia. Christians believe God restored sanity to Nebuchadnezzar but he does nothing for the many people suffering from schizophrenia and dementia today. Christians believe Jesus healed people, but God does nothing to stop pandemics which have destroyed whole populations of people. There are many handicapped people, and babies born with birth defects that God does not heal. As God idly sits by, well over 100 million people were slaughtered in the last century due to genocides, and wars. Well over 100 million animals are slaughtered every year for American consumption alone, while animals viciously prey on each other.
Take for example the 2004 Indonesian tsunami killed a quarter of a million people. If God had prevented it, none of us would ever know he kept it from happening, precisely because it didn't happen. Any person who is supposed to be good would be morally obligated to prevent it, especially if all it took was a "snap" of his fingers to do so.
Take for another example the brutal slavery of the American Southern states. There is no justification for God to have allowed the slavery in the American South, or any slavery for that matter. None. If God was perfectly good, he would've said, "Thou shalt not trade, buy, own, or sell slaves" and said it as often as he needed to do so. But he didn't. If that was the case, and if you were God, wouldn't YOU do the decent thing here? Just ask Christians how they themselves would feel if they were the ones being burned at the stake for heresy, or beaten within an inch of their lives by a Bible quoting slave master. Surely their own arguments that these Christians of the past merely misunderstood what God wanted them to do would fly away in the wind with the smoke of their flesh, and with the drops of their blood.
Stephen Wykstra argues that it's possible we cannot see a reason why an omniscient God allows so much suffering. We're told God is so omniscient that we can't understand his purposes, and this is true, we can't begin to grasp why there is so much evil in the world if God exists. But if God is as omniscient as claimed, then he should know how to create a better world too, especially since we do have a good idea how God could've created differently.
There is no perfectly good, all-powerful, omniscient God of Christian theology.
Most Christians do not believe in the God of the Bible anyway. Instead they believe in the perfect being of St. Anselm in the 11th century A.D. after centuries of theological gerrymandering. The Bible isn't consistent in describing its God, but one probable description is as follows: The God of the Bible starts off being little more than the polytheistic Canaanite god Elohim, who, rather than creating the universe ex nihilo, fashioned the earth to rise out of the seas in divine conflict with the dragon sea god Rahab. This God is merely the "god of the gods," who like the other gods had a body that needed to rest on the 7th day, and was found walking in the "cool of the day" in the Garden of Eden. This God fathered several sons including Yahweh, whose wife was Ashterah, to whom was given the people and land of Israel to rule over. This God was responsible for doing both good and evil, sending evil spirits to do his will, and commanding genocide. As time went on Yahweh was believed to be the only God that existed. Still later Satan was conceived as an evil rival in order to exonerate Yahweh from being the creator of evil. Still later in the New Testament the God of the Bible was stripped of any physical characteristics and known as a spiritual being. As theologians reflected on their God they came to believe he created the universe ex nihilo. Anselm finally defined him as the "greatest conceivable being." But Anslem's God is at odds with what we find in most of the Bible.
Christians claim to derive their beliefs from the Bible, which had a long process of formation and of borrowing material from others; in which God revealed himself through a poor medium (history) in a poor era (ancient times); who condemns all of humanity for the sins of the first human pair, commanded genocide, witch, honor, heretic killings, and who demanded a perfect moral life when such a life is not possible, given that we are fleshly creatures kept from knowing God's purported love and power by an unreasonable "epistemic distance"; became incarnate in Jesus (the 2nd person of the trinity), even though no reasonable sense can be made of a being who is both 100% God and 100% man; found it necessary to die on the cross for our sins, even though no sense can be made of so-called atonement; who subsequently bodily arose from the dead, even though the believer in miracles has an almost impossible double-burden of proof here (it's both "improbable" being a miracle and at the same time "probable"); who now chooses to live embodied forever in a human resurrected body (although there are many formidable objections to personal identity in such a resurrected state); to return in the future, even though the New Testament writers are clear that "the end of all kingdoms" and the establishment of God's kingdom was to be in their generation; and will return where every eye will see him, which assumes an ancient pre-scientific cosmology; who sent the third person of the trinity to lead his followers into "all truth," yet fails in every generation to do this; who will also judge us based upon what conclusions we reach about the existence of this God, which parallels the ancient barbaric "thought police" which is completely alien to democratic societies; and who will reward the "saints" in heaven by taking away their free will to do wrong, and by punishing sincere doubters to hell by leaving their free will intact so they can continue to rebel.
What would convince me Christianity is True?
But let's say the Christian faith is true. Let's say that even though Christianity must punt to mystery and retreat into the realm of mere possibilities to explain itself that it is still true. Then what would it take to convince me?
When it comes to sufficient reasons, I need to be able to understand more of the mysteries of Christianity in order to believe it. If everything about Christianity makes rational sense to an omniscient God, then God could've created human beings with more intelligence so that the problems of Christianity are much more intellectually solvable than they are.
Short of God creating us with more intelligence, God could've explained his ways to us. He could've written the "mother of all philosophical papers" by answering such problems as, "why there is something rather than nothing at all?", why people deserve to end up in hell, and questions about the atonement, the trinity, divine simplicity, the incarnation, the relationship of free-will and foreknowledge, and how it's possible for a spiritual being to interact with a material world. He could've explained why there is such suffering in this world if he exists. He could've explained why he remains hidden and yet condemns us for not finding him in this life. He could've helped us understand how it's possible to want all people to be saved and yet not help people come to a saving knowledge.
Short of helping us to understand these "mysteries," the only thing left is to give us more evidence to believe, and less evidence to disbelieve. Let me offer some examples of what I mean.
Present Day Evidence. God could reveal himself to us in every generation in a myriad of ways: 1) What better way to show us that he exists than what the book of Acts says he did for Saul of Tarsus on the road to Damascus! 2) He could become incarnate in every generation and do miracles for all to see. If people wanted to kill him again and he didn't need to die again, he could simply vanish before their eyes. 3) He could spontaneously appear and heal people, or end a famine, or stop a war, or settle an important question like slavery. 4) He could raise up John F. Kennedy from the dead for all to see. 5) He could restore an amputated limb in full sight of an crowd of people which would include all of the best magicians along with the Mythbusters and James Randi, who would all find fault if fault could be found. 6) He could do any and all of the miracles he did in the Bible from time to time, including miraculously feeding 5000 men with their families. The list of things God could do in each generation is endless.
Furthermore, Christians would be overwhelmingly better people by far. And God would answer their prayers in such distinctive ways that even those who don't believe would seek out a Christian to pray for them and their illness or problem. We wouldn't see such religious diversity which is divided up over the world into distinct geographical locations and adopted based upon when and where we were born.
Prophetic Evidence. God could've predicted any number of natural disasters (if he didn't have the power to create a better world which lacked them). He could've predicted when Mt. St. Helens would erupt, or when the Indonesian tsunami or hurricane Katrina would destroy so much. It would save lives and confirm he is God. Then too, he could've predicted the rise of the internet, or the inventions of the incandescent light bulb, Television, or the atomic bomb, and he could do it using non-ambiguous language that would be seen by all as a prophetic fulfillment. God could've predicted several things that would take place in each generation in each region of the earth, so that each generation and each region of the earth would have confirmation that he exists through prophecy. God could've told people about the vastness and the complexity of the universe before humans would have been able to confirm it. He could have predicted the discovery of penicillin, which has saved so many lives, and if predicted it would have speeded up its discovery.
Scientific evidence. God could've made this universe and the creatures on earth absolutely unexplainable by science, especially since science is the major obstacle for many to believe. He could've created us in a universe that couldn't be even remotely figured out by science. That is to say, there would be no evidence leading scientists to accept a big bang, nor would there be any evidence for the way galaxies, solar systems, or planets themselves form naturalistically. If God is truly omnipotent he could've created the universe instantaneously by fiat, and placed planets haphazardly around the sun, some revolving counter-clockwise and in haphazard orbits. The galaxies themselves, if he created any in the first place, would have no consistent pattern of formation at all. Then when it came to creatures on earth God could've created them without any connection whatsoever to each other. Each species would be so distinct from each other that no one could ever conclude natural selection was the process by which they have arisen. There would be no hierarchy of the species in gradual increments. There would be no rock formations that showed this evolutionary process because it wouldn't exist in the first place. Human beings would be seen as absolutely special and distinct from the rest of the creatures on earth such that no scientist could ever conclude they evolved from the lower primates. There would be no evidence of unintelligent design, since the many signs of unintelligent design cancel out the design argument for the existence of God. God didn't even have to create us with brains, if he created us with minds. The existence of this kind of universe and the creatures in it could never be explained by science apart from the existence of God.
Biblical Evidence. Someone could've made a monument to father Abraham that still exists and is scientifically dated to his era. There would be overwhelming evidence for a universal flood covering "all" mountains. Noah's ark would be found exactly where the Bible says, and it would be exactly as described in the Bible. The location of Lot's wife, who was turned into a pillar of salt, would still be miraculously preserved and known by scientific testing to have traces of human DNA in it. There would be non-controversial evidence that the Israelites lived as slaves in Egypt for four hundred years, conclusive evidence that they wandered in the wilderness for forty years, and convincing evidence that they conquered the land of Canaan exactly as the Bible depicts. Plus, there would be no Bible difficulties such that a 450 page book needed to be written explaining them away, as Gleason Archer did.
Evidence specific to Jesus. There would be clear and specific prophecies about the virgin birth, life, nature, mission, death, resurrection, ascension, and return of Jesus in the Old Testament that could not be denied by even the most hardened skeptic. As it is there is no Old Testament prophecy that is to be considered a true prophecy that points to any of these things in any non-ambiguous way. The Gospel accounts of the resurrection would all be the same, showing no evidence of growing incrementally over the years by superstitious people. The Gospels could've been written at about the same time months after Jesus arose from the dead. And there would be no implausibilites in these stories about women not telling others, or that the soldiers who supposedly guarded the tomb knew that Jesus arose even though they were asleep (how is that really possible?). Herod and Pilate would've converted because they concluded from the evidence that Jesus arose from the grave. Setting aside their respective thrones, both Herod and Pilate would've become missionaries, or declare Christianity the new religion of their territories. Such evidence like a Turin Shroud would be found which could be scientifically shown to be from Jerusalem at that time containing an image that could not be explained away except that a crucified man had come back to life.
Now, I wouldn't require all of this to believe. I cannot say how much of this I might need to believe. But I certainly need some of it. The more evidence there is then the more likely I would believe. But the reasons and the evidence just aren't there, period.


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