By Melissa Cain Travis

The Scene: Monday morning, your cubicle at work. You’re enjoying the last of your Starbucks joy-in-a-cup while reading your emailed daily devotion. You’re the first one in to the office, so all is quiet.

<Sound of door opening and closing. Footsteps somewhere behind.>

Coworker Joe: Hey, how’s it going?

You: Oh, morning Joe. I’m well, how about you?

Joe: Hating that it’s already Monday. Ugh.

<Joe throws down his briefcase and car keys in the next cubicle over, wheels his desk chair over to yours, and slurps his coffee noisily>

Joe: You’re not working already, are you? It’s not 9 yet.

You: No, I was just having some quiet time, reading a little devotional before it gets crazy in here.

Joe: What’s a devotional?

You: Oh…well…it’s like a mini Bible study type of thing. It has a few verses of scripture with a short commentary.

Joe: Hum. Here’s the only “devotional” you really need: Life is short. Party a lot, ’cause eventually you die. That’s it. I don’t buy into the whole God-business.

You: Oh. Why is that, Joe?

Joe: I’m a realist. If modern science ever proves there’s a God, I’ll rethink things. I don’t trust an old book that’s been re-copied and changed over thousands of years. Don’t get me wrong; if it makes you feel better to believe it, I say good for you. But it’s not for me.

You: Uh…okay…well…hmmm… So, how about those Cowboys yesterday?

<Fade to black.>

Ever found yourself in a scenario similar to this one? I have, multiple times over the course of my adult life. Like the character in the above dialogue, I failed. Miserably. I can still recall the names and faces of all the “Coworker Joes” that came and went in my life before I left my career to be home with my children during their preschool years. It is the haunting memory of my failures to give a reasoned response to those who sneered at my faith that eventually led me into what I believe to be my calling in apologetics education. At this point, I can only pray for those that crossed my path in years past, but my mission in life now is to make sure I’m better equipped and to encourage and empower others to equip themselves.

What I didn’t know way back when, and what you may not know now, is that there are excellent answers we can give to skeptics who don’t believe the Bible to be true (much less divinely inspired) about the existence of God. In this post, I’d like to focus specifically on one easy-to-learn argument that you can use in most any circumstance. (In a future post, I’ll present another stand-alone yet supplementary argument.)

The Kalam Cosmological Argument

The overwhelming scientific consensus about the origin of our universe is that it is not eternal. In other words, it came into existence at some time in the past and is moving towards an ultimate end at some point in the future. There are several lines of evidence from astrophysics that make an excellent case for this. For example, we know from Edwin Hubble’s work that our universe is in a state of continual expansion, with the galaxies moving away from one another at a high rate of speed. In efforts to explain how our universe was first born, the event popularly known as the Big Bang, scientist have extrapolated backwards to estimate what triggered this Bang and what exactly went “bang.” The predominant view is that prior to the Bang there existed a tiny point of infinite heat and density known as the Singularity. Outside of this Singularity, there was no matter,  no space and no time. Nothing. Then, the Singularity exploded (for some reason) and expanded into our universe.

Basically, it is important to know that scientific consensus says that the universe had a beginning in the finite past. There have been multiple attempts to construct a theory that circumvents the idea of an ultimate beginning of the universe. Suffice it to say that those theories are problematic, highly speculative, and not often (if ever) endorsed by leading astrophysicists. For further reading on this, see Paul Copan and William Lane Craig’s book, Creation out of Nothing: A Biblical, Philosophical, and Scientific Exploration.

Okay, so the universe (therefore all matter, space, and time) had a definite beginning. How, you may ask, does this get me anywhere with atheist Coworker Joe?

Enter: the Kalam Cosmological Argument:

1. Whatever comes into existence has a cause.

2. The universe began to exist.

3. Therefore the universe has a cause.

The big problem for a naturalistic explanation of the primordial singularity and the Big Bang is that the known laws of physical science don’t apply in a realm devoid of matter, space, or time. What we do know from experience is that nothing comes into existence out of nothing. William Lane Craig says, “To suggest that things could just pop into being uncaused out of nothing is to quit doing serious metaphysics and to resort to magic” (Reasonable Faith, p. 111).

From this, it is reasonable to deduce that there was, by necessity, a Creator of the Singularity and a Cause of the universe’s expansion out of that point. This Cause has to have existed eternally (without need for its own creator), outside of space and time, and have the power to choose to act with creative, causal intention. The only type of cause that meets these requirements is Mind; an omniscient, omnipotent, disembodied Mind; what we refer to as…

GOD.

Visit Melissa’s blog at www.hcchristian.wordpress.com


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By Randy Everist

The Kalam Cosmological Argument is one of the most popular cosmological arguments around today. The argument is fairly straightforward and enjoys intuitive support. It goes like this: “Whatever begins to exist had a cause; the universe began to exist; therefore, the universe had a cause.” The argument has several common objections, and eleven of them are listed here, along with some of my comments. I believe each objection can be satisfactorily answered so that one is justified in accepting the KCA.

1. “Something cannot come from nothing” is disproved by quantum mechanics.

Answer: This is a fundamental misunderstanding of the claim. The claim of the first premise is “whatever begins to exist had a cause.” It’s often demonstrated by listing the causal principle “something cannot come from nothing,” or ex nihilo, nihilo fit. Quantum mechanics does not in fact posit something coming from nothing, but rather things coming from the quantum vacuum–which is not “nothing.”

2. Truth cannot be discovered wholly from reason.

Answer: It’s true that one needs some level of empiricism in order to judge many things. However, one absolutely needs reason to judge all things. I just don’t see how this is an objection against arguments, for it must use reasoning (of some metaphysically-ultimate sort, even if it’s a brute fact) in order to tell us reason doesn’t tell us the whole story. Well, how will we know if the reasoning behind this claim is telling us the whole story? The answer: because this is the kind of claim that can be reasoned out. The KCA is just such an argument, by its very nature.

3. Some truths are counterintuitive, and therefore intuition cannot be a guide to truth.

Answer: This is a classic non-sequitur, on par with “some people have incorrect thoughts, therefore thoughts cannot be a reliable guide for truth.” The point is this: why should I doubt my intuition because someone else got theirs wrong? Indeed, why should I doubt my own intuitions even if I have been wrong in the past? I mean, if I am insane or intuiting on things I have frequently been incorrect on, or if there are necessary or empirical truths that overcome my intuition, or even if I have a competing intuition that I hold stronger than the original, then fine: I should abandon it. But otherwise, rational intuition is at the very core of reasoning. It is said that by rational intuition, we mean the way we know “if X, then Y; X; Therefore, Y” is true. Therefore, it may be argued that not only is jettisoning intuition wholesale unjustified, but actually irrational (by definition). “But wait!” I can hear one protest. “Just because you intuit this doesn’t mean I do.” Fair enough. But since I do, I am free to accept the ramifications, unless one of the conditions for jettisoning an intuition apply. In fact, we ought to accept our intuitions in the absence of these undercutters or defeaters, unless there is some reason to suspect our cognitive function is impaired.

4. Since science is not itself a metaphysical enterprise, the arguer cannot apply science to a metaphysical argument.

Answer: That science is not a metaphysical enterprise is, I think, absolutely correct. However, it does not therefore follow that science cannot be employed in a metaphysical claim. This is somewhat akin to claiming philosophy and science don’t mix, which is surely impossible (how can anyone come to a scientific claim or know anything without applying reasoning to what has been observed?). The KCA does not have science itself do the metaphysical work; rather, it simply uses the best and most current science to show that the universe most likely had a finite beginning and does not avoid it. It’s then the philosophy that takes over given this.

5. The first cause is logically incoherent because it existed “before” time.

Answer: First, it should be noted that this is not an objection to either premise, and thus one could claim this and still believe the universe had a cause. Second, the foremost proponent of the KCA, William Lane Craig, points out that the First Cause need not be in existence before time, as there is a first moment–the incoherence runs both ways. So what we have is a timeless, unchanging (because it is timeless) First Cause whose first act is bringing the world into existence. If the objector wants to insist this is impossible because the First Cause existed before time, he must remember that positing a moment before time began is incoherent, so his objection cannot get off the ground. The first moment is itself identical with the first act of bringing the universe into existence.

6. If some metaphysical truth is not well-established, one is unjustified in saying it is true.

Answer: It’s difficult to know what is meant by “well-established,” but it seems to mean something like “gained wide acceptance among philosophers.” But that’s a fairly poor way of evaluating an argument: a poll! Sure, philosophers are more likely than your average person to be able to evaluate the argument properly, but let’s not pretend this is the only way to discover truth. Moreover, this is an impossible epistemology. If no one is justified in believing some metaphysical claim to be true unless a majority of philosophers accept it, then either no such majority will exist (because the vast majority will stick with this claim) or if such a majority exists it will be a “tipsy coachman” kind of group (where they are right for the wrong reasons). Surely this is a poor epistemology.

7. There could be other deities besides the Christian God.

Answer: Again, it must be noted that this is not an objection to either premise and hence not the conclusion. It is an objection to the application of the conclusion. However, it must be noted that the KCA is an argument for natural theology, not revealed theology (cf. Charles Taliaferro, The Blackwell Companion to Natural Theology, ch. 1). It is not the domain of natural theology to discuss, explicitly, the Christian God. Of course, we Christians happen to believe this being is identical to the Christian God ontologically. However, let’s take a look at some of the properties: timeless, spaceless, changeless (logically prior to the Big Bang), immensely powerful, and the creator of the universe. Hmm, sounds far more like the God of Christian theology and the Bible than any of the other alternatives, doesn’t it?

8. There are non-theistic explanations that remain live possibilities.

Answer: This objection attempts to state that although the universe had a beginning, some non-theistic explanation is just as possible (or even probable) as God. The multiverse, aliens, whatever. However, most of these examples (such as a multiverse) can really best be described as objections to the second premise, not the application of the conclusion. The multiverse, for instance, really doesn’t solve the problem, but merely places it back one step. One may reply the multiverse could be identical with Lewis’ plurality of worlds, so that every logically-possible world actually exists, and it was impossible that any such possible world fail to exist. However, this is extremely ad hoc, and there is literally no reason to believe that if there is a multiverse, it is as complete as Lewis claimed (in fact, there’s decent reason to believe such a state of affairs is impossible if identity across worlds holds).

9. Popular-level science teaches the universe had a beginning, but someone says the real science shows it doesn’t.

Answer: This is a bit of an odd claim. We aren’t given any argument as to why it’s really the case that a potentially-successful model for the beginning of the universe shows no finite beginning. We’re simply to take someone’s word for it, when we actually have physicists and scientists admitting these theories don’t work.

10. The KCA relies entirely on current science, and science can change.

Answer: It’s very true that science is changing, and any claim should be held tentatively (even gravity–seems dubious though, right?). However, two points remain. First, simply because some claim remains open to change does not mean that claim cannot be accepted as true. It seems bizarre to say that because some claim is in the purview of science, one should not claim it as true. Of course we can claim it is true! Second, the KCA does not rely entirely on science. In fact, the second premise (“the universe began to exist”) can be defended solely on rational argumentation. One may think these arguments fail, but to claim the KCA rests almost wholly on the science demonstrates a lack of familiarity with the basic defenses of the KCA’s premises.

11. There is some problem of infinite regress of a first cause.

Answer: Presumably, this is the “Who created God?” problem (I can’t for the life of me think of any other problem). I don’t see why this is a problem, given the formulation of the argument. “Whatever begins to exist had a cause.” God did not begin to exist. “Ad hoc!” one might cry. But they would be mistaken. There is a very good reason for stating this. The application of the conclusion demands that the First Cause precede, logically, all else. The First Cause’s act of bringing the universe into existence is the first moment. Hence, if the First Cause was not really the first cause after all, then the first moment of time would already have existed. But it did not exist. Hence, the First Cause was the first.

Each objection has been dealt with by providing an answer. This means that each Christian, and each person, is rationally justified in accepting the KCA. If that is true, then it seems that the KCA’s truth implies God–not just any God, but the God of the Bible!

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I was asked to participate in a meeting between Donald Trump and about 35 Christian leaders Friday night in Charlotte.  There was no requirement for participants to endorse Mr. Trump. Instead, it was a chance to exchange ideas with Mr. Trump on issues especially important to the Christian community, such as life, judges, and the growing problem of the government coercing religious people to violate their religious beliefs.

Christians and Donald Trump

As he did in a similar meeting I attended in New York a couple of weeks ago, Mr. Trump affirmed his commitment to protect life, appoint conservative judges vetted by the Federalist Society, and to work with Christians on religious freedom issues.  While I don’t endorse candidates, I am encouraged by Mr. Trump’s willingness and openness to personally discuss these issues and express his agreement with the positions I support.

For those Christians who think it’s wrong to meet with someone like Mr. Trump, I ask them to take off their Pharisee robes for a minute to see whom Jesus met with and ministered to.  Meeting with Mr. Trump is not only biblical, it’s an opportunity to do good. When one of the two people who will be President of the United States asks for your opinion, why wouldn’t you provide it?  It’s a dereliction of duty to not speak the truth on issues that directly affect lives and our ability to preach the Gospel and live our faith!

Mr. Trump’s team reached out to me and other Christians.  I’d meet with Mrs. Clinton if she requested my opinion (I’ve only heard crickets so far. And I doubt there are any evangelical Christians expecting her call since she wants to use the force of government to change our beliefs, and her party has demonstrated hostility to biblical Christianity for the past eight years).

For those of you who see no good choice in this presidential election, remember that you are not just voting for one person— you are actually voting for thousands of people that come along with the top of the ticket, some of whom will affect our country for generations. There are literally thousands of political appointees at several levels of government, including Supreme court judges and about 300 other judges, whom the President will appoint. Those people will attempt to make America in the image of their party platform. Those are two radically different images and two radically different futures for you and your children.

To see how radically different they are, take a look at this very helpful chart that quotes directly from the two party platforms.  It shows where the Democrats and Republicans stand on issues important to most Christians.  Given this knowledge, it is also a dereliction of duty when you fail to vote.

By Prayson Daniel

Unwarrantedly Watchtower Society’s Translation Committee added “Jehovah” in 237 places in New Testament. By doing so, New World Translation (NWT), Jehovah’s Witnesses’ Bible, blurs many passages that depicts Christ Jesus as Lord (Kyrios) of Old Testament.

In Journal of Biblical Literature, Kurt Aland showed that the Tetragrammaton, YHWH, does not appear in any of the 5,255 known New Testament Greek manuscripts (Aland 1968: 184). The Tetragrammaton is also absent in the writing of the early Christians. For example, Clement’s epistle to the Corinthians written ca. 100 A.D quoted Joshua 2 cf. Heb. 11:31(“I[Rahab] know assuredly that the Lord(“κύριος”) your God hath given you this city […](1 Clement 12), Ezekiel 33:11 “For as I live, said the Lord (Ky′ri·os), I do not desire the death of the sinner so much as his repentance”.(1 Clement 8). NWT’s unwarrantedly added “Jehovah” in front of “Lord”.

In the same period, the author of the epistle of Barnabas quoted Exodus 24:18, 31:18, 32:7; Deut. 9:12. and Isa. 42:,6-7, 61:1- 2 in just chapter fourteen and in all times he used “κύριος”(Lord) . While years later Irenaeus quoted Matthew 1:20; 4:10, Romans 11:34, and Acts 2: 25 in Against Heresies using “Lord” and not “Jehovah”, contrary to Watchtower Society’s Translation Committee. Both Philo and Josephus, like New Testament writers and early Christians, probably used the complete Septuagint (LXX ) which had “κύριος”(Lord). Some of older fragments of LXX do contain the tetragrammaton while others simply had blank spaces in place of the tetragrammation (e.g. Papyrus Rylands 458 )

Even though Watch Tower Society do know as entailed by their own question , viz., “[w]hy, then, is the name absent from the extant manuscripts of the Christian Greek Scriptures or so-called “New Testament”?”(Watchtower 1971: 887) that the tetragammaton does not appear in any known Greek manuscripts, they, without warrant, press forward and reject the use of Kyrios (Lord) in 5000+ Greek manuscripts dating from 2rd century and early Christians’ writings as corrupted. Watch Tower Society found their support, that New Testament must have had tetragammation, in 25 Hebrew J Versions of the Bible and 2 non-version (J1 to J27), the translations of New Testaments into Hebrew , which came to scene earliest late 14th century onwards

New World Translation translators should be commend for restoring the tetragrammation in Hebrews Scriptures(Old Testament) but I think from their own reasoning which is in a form of a question and answer, namely:

How is a modern translator to know or determine when to render the Greek words κύριος and θεός into the divine name in his version? By determining where the inspired Christian writers have quoted from the Hebrew Scriptures. Then he must refer back to the original to locate whether the divine name appears there.(Watchtower 1969: 18-19)

With the use of Lord and not YHWH (tetragrammaton) in all known copies of copies of originals (since historians have no surviving original or copies of originals) of New Testaments Greek manuscripts, contrary to Watch Tower’s Society, adding of thetetragrammaton in New Testament would not be restoration of God’s name but distorting and blurring the author’s meaning.

Blurring of 1 Corinthians 10:9: Who Is Put To The Test?

One of the passage which I believe Watchtower Society’s Translation Committee blurs with this maneuver is 1 Corinthians 10:9: “Neither let us put Jehovah to the test, as some of them put [him] to the test, only to perish by the serpents.”(NWT). With this move Jehovah’s Witnesses are led to believe that it is Jehovah the Father that the Israelites put to test and not Christ Jesus who is the rock to which Israelites drank a spiritual drink (v4).

Faithfully Watchtower Society’s translators added a footnote in their translation of this verse. They explained that “Jehovah” appears in Hebrews J Versions of the Bible 18, 22and 23, while Codex Sinaiticus(א), and Vatican ms 1209(B) both of 4th century and Codex Ephraemi rescriptus(C) of 5th century have ton Ky′ri·on (Lord), Papyrus 46 of 3rd century and Bezae Codices(D) of 5th and 6th century have “the Christ” and last Codex Alexandrinus(A), of 5th century has “God.”

“On closer examination,” The NET Bible Bible First Edition Notes explained, “the variants appear to be intentional changed.”

Alexandrian scribes replaced the highly specific term “Christ” with the less specific terms “Lord” and “God” because in the context it seems to be anachronistic to speak of the exodus generation putting Christ to the test. If the original had been “Lord,” it seems unlikely that a scribe would have willingly created a difficulty by substituting the more specific “Christ.”(Biblical Studies Press 2006)

They argued that scribes were likely “to assimilate the word “Christ” to “Lord” in conformity with Deut 6:16 or other passages”.

The evidence from the early church regarding the reading of this verse is rather compelling in favor of “Christ.” Marcion, a second-century, anti-Jewish heretic, would naturally have opposed any reference to Christ in historical involvement with Israel, because he thought of the Creator God of the OT as inherently evil. In spite of this strong prejudice, though, {Marcion} read a text with “Christ.” Other early church writers attest to the presence of the word “Christ,” including {Clement of Alexandria} and Origen.(ibid)

If The NET Bible First Edition Notes is correct, which I believe it is, then Watch Tower Bible translators blurred 1 Cor. 10:9 that depicts Christ Jesus as the Yahweh of the Old Testament by selectively embracing a late 14th century J version of the Bible when convenient. Watch Tower Society ignored places in J versions, for example J14’s reading of 1 Corinthians 12:3, “[…] no one can say “Jesus is Lord Jehovah, except by the Holy Spirit.” and J7 and J8’s reading of Hebrew 1:10; J13 , J14 and J20’s reading of 1 Peter 2:3 which all applied the tetragrammaton to Jesus.

Question To Jehovah’s Witnesses: If the name “Jehovah” was changed to “Lord” in all 5000+ Greek manuscripts ranging from 2nd century, why don’t we have even a single early manuscripts with “Jehovah” nor do the first Christians make use of it?

Note: >> Scroll all the way down to get a Free Resource << To know more about NT Greek Manuscripts, here is a table with a name of a manuscript, its branch, category, content and location arranged by date.

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Bibliography:

Aland, Kurt (1968). Greek New Testament: its present and future editions. Journal of Biblical Literature 87.2: 179-186.

Biblical Studies Press. (2006). The NET Bible First Edition Notes (1 Co 10:9). Biblical Studies Press.

Watchtower Society (1969) Kingdom Interlinear Translation of the Greek Scripture. Watch Tower Bible and Tract Society of Pennsylvania.

____________________ (1971) Aid To Bible Understanding. Watch Tower Bible and Tract Society of Pennsylvania.

_____________________ (1984) New World Translation of the Holy Scriptures – With References. Rendered from the Original Languages by the New World Bible Translation Committee. Watch Tower Bible and Tract Society of Pennsylvania.

______________________ (1989) Reasoning From the Scripture. Watch Tower Bible and Tract Society of Pennsylvania. Brooklyn, New York.

By JC Lamont

Many people take issue with the idea that God commanded the Jewish nation to initiate war against the Canaanites, ordering them to wipe them out and take their land for their own. Not only have some people rejected Christianity over this, but it has even spurred some Christians to leave the faith. Are the critics of the Old Testament and Christianity in general correct when they accuse God of genocide and of slaughtering those who don’t worship Him? How do we as apologists reconcile the God of love with an alleged religious bigot and racist ethnic cleanser?

In researching my book, Prophecy of the Heir, a literary apologetics novel that spans the entire Old Testament through angelic and demonic eyes, I discovered what I believe is a sound defense for God’s actions, which I hope will help those who struggle with this subject matter.

1. 400 Years to Repent

In Genesis 15:13 and 16, when God promises Abraham that He will give the land of Canaan to his descendants, He informs him that it will not take place for another 400 years because their sins “do not yet warrant their destruction.”

What sins was God referring to? History indicates that child sacrifice was rampant in Canaan. Years later, when the Israelites were in the land and began worshipping false gods, it was not until they started sacrificing their children that God sent the Babylonians to take them captive. When it comes to the murder of the innocents, God does not spare even His own people. Why should it come as a surprise then that He would punish the Canaanites for the same crime?

We don’t hear of complaints against God concerning the destruction of Nineveh, the people of whom were given only 3 days to repent, because they were spared due to “turn(ing) from their evil ways and stop(ping) all their violence (Jonah 3:7-10). Note that it doesn’t say they destroyed their idols, or converted to worship of Yahweh. It merely states they were spared judgment for halting their violence. They were never threatened punishment for worshiping false gods.

Why did God give the Canaanites so long to repent? Evidently, He had no desire to wipe them out, and hoped that future generations would stop the violent atrocities learned from their parents. And it should be noted that he warned Abraham that during those 400 years, He would allow His own people to be enslaved (subjected to maltreatment, labor death-camp conditions, and infanticide). It should be noted the similarities in the life of Christ, that God loved those “who were yet sinners” so much that He would allow His own Son to suffer in the hope that mankind would repent.

2. Prophet

Nineveh had the prophet Jonah to warn them, but whom did the Canaanites have? In the heart of Canaan was the city Salem, and its king was Melchizedek, a priest of God Most High (Gen 14:18). Though we know little of Melchizedek, many biblical historians have speculated that He was Noah’s son Shem. If this is the case, the Canaanites were contemporaries with one who had lived in the pre-flood world, who witness firsthand the atrocities of the Nephilim and God’s punishment against the violence that had saturated the world. But regardless of who he was, as king, it is inconceivable that He had little influence in the Canaanite cities surrounding his own, and as the first known priest of God, it is equally doubtful that he did not exhort the peoples around him to forsake violence and child-sacrifice, and to turn to God.

3. Sodom and Gomorrah

Whereas Nineveh was a city that was spared God’s judgment, Sodom and Gomorrah were not. As Sodom and Gomorrah were part of Canaan, why were they not given the same 400 years to repent as the rest of Canaan? In Genesis 18:20-21, God tells Abraham, “I have heard a great outcry from Sodom and Gomorrah, because their sin is so flagrant. I am going down to see if their actions are as wicked as I have heard. If not, I want to know.”

Many critics are quick to point out that this “flagrant sin” was homosexuality, and that this passage is proof of God’s homophobia. However, nowhere in the Bible does it say that God destroyed Sodom and Gomorrah due to homosexuality. In fact, Ezekiel 16:49-50 cites exactly why God destroyed these cities: “Sodom’s sins were pride, gluttony, and laziness, while the poor and needy suffered outside her door. She was proud and committed detestable sins, so I wiped her out, as you have seen.”

Though “detestable sins” is not specific (and other translations use the word abominations), the only mention of homosexual behavior in connection to Sodom was the attempted homosexual gang-rape of the two angels searching for enough righteous people in the cities to spare them from judgment. And once again, nowhere in the list of their sins was the worship of false gods.

So why were these cities not given the same 400 years to repent? Perhaps He feared their “flagrant sins” would hold more sway over the other Canaanite cities than Melchizedek’s influence. By eliminating them, He intervened in the course of human history and stacked the odds in the favor of Canaanite repenting.

4. Fire and Brimstone versus War

Would people take as much issue with God if he specifically mentioned He was punishing the Canaanites for child-sacrifice, and had “rained down fire and brimstone” on them rather than using war as his tool of judgment?

It is very possible they would not, and Moses even accosts the Israelites about just that in Deuteronomy 9:4-6: “After the LORD your God has done this for you (given you the land of Canaan), don’t say in your hearts, ‘The LORD has given us this land because we are such good people!’ No, it is because of the wickedness of the other nations that he is pushing them out of your way. It is not because you are so good or have such integrity that you are about to occupy their land. The LORD your God will drive these nations out ahead of you only because of their wickedness, and to fulfill the oath he swore to your ancestors Abraham, Isaac, and Jacob. You must recognize that the LORD your God is not giving you this good land because you are good, for you are not—you are a stubborn people. Know, then, it is not because of your righteousness that the LORD your God is giving you this good land to possess, for you are a stubborn people.”

5. Prisoners of War

As an aside, I would like to briefly mention God’s treatment of war when not as a course of punishment but as an inevitable action of mankind. In 2 Kings 6:22, an army that had repeatedly raided towns and villages of Israel, killing men, women, and children, sought to kill the prophet Elisha. When they were apprehended, the King of Israel asked Elisha if they should be executed. The prophet’s response? “Of course not!” Elisha replied. “Do we kill prisoners of war? Give them food and drink and send them home again to their master.”

In closing, I hope to have shown reasonable evidence that the destruction of the Canaanites had nothing to do with religious bigotry or ethnic cleansing, and that at every turn, God sought ways to spare them as He did with Nineveh, Sodom, and Gomorrah.

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By Spencer Toy

I’ve recently been listening to a number of the Reformed critiques of Andy Stanley and the defense of him that Frank Turek posted here at Cross Examined. While I believe that some of these criticisms have merit, I believe there is a major problem with the Presuppositional Apologetic method and would like to pose that problem to all those who would consider themselves to be Presuppositionalists.

Before I begin, let me state clearly that while I am not a Calvinist or a Presuppositionalist it is my honest desire to know the truth as God has revealed it in Scripture and follow the evidence wherever it leads. I know I am not always right and will respond to correction if I can be shown to be in error. I also do not want to misrepresent the views of Calvinists/Presuppositionalists in any way. I encourage anyone who disagrees with me to express their disagreement.

That being said, It is my understanding that according to the Calvinistic interpretation of Scripture, human reasoning is so totally depraved that any effort to understand or believe the Gospel is futile. Unless and until the Holy Spirit regenerates the reprobate mind, a person will continue to suppress the truth regardless of how well it is articulated or argued for.

In addition, the Calvinistic view of God’s sovereignty entails that God causally ordains all things that come to pass. There is no sense in which God merely “permits” things to occur. Everything that comes to pass, to include the unbelief of the reprobate, comes to pass because in so happening God will bring the most glory to Himself.

Here in lies a problem I don’t believe the Presuppositionalist will be able to get out of. Obviously, I understand that the Calvinist believes that God ordains means as well as ends. He has not revealed the content of His Divine Decree to us and therefore we are only accountable to what He has revealed in Scripture (i.e. preaching the Gospel to everyone since we are commanded to and we do not know the identities of the elect). Still, while an understanding of this may lead to a Calvinist carefully weighing the decisions he makes in the future, he still must acknowledge that all events in the past have occurred the way they did due to the Sovereign Decree of God.

This being said, I would like you to consider someone like Dr. Frank Turek who is not a Calvinist and uses the Classical Apologetics method. Based on the admission of Reformed theologians themselves, it seems to me that a Calvinist has to believe that ultimately the reason that Dr. Turek is in error regarding God’s Sovereignty and the proper apologetic method is because God has not granted it to him to understand these things. Just as the reprobate man’s fallen reason can never lead him to God, neither can Dr. Turek’s reason lead him to the truth of Reformed theology unless and until the Holy Spirit grants it to him to understand it. If Dr. Turek persists in his error, he does so only because God has sovereignly determined before the foundation of the world that he would be in error, for through Dr. Turek’s theological errors God will bring the most glory to Himself. 

To illustrate this, consider this quote that Dr. James White made on his program The Dividing Line (September 8th, 2016). Speaking to fellow Calvinists with regards to addressing those who do not embrace Calvinism/Presuppositional Apologetics, White said, “You don’t know what their level of knowledge is, and you don’t know what God’s purpose is having not yet given to them an understanding of His Sovereignty. It’s up to God.”

Now once again, I’m sure that Calvinists will quickly respond, “But we don’t know the content of God’s Sovereign Decree! It is our responsibility to preach the truth through a proper exegesis of Scripture in hopes that God will use it as a means by which He will reveal the truth to Dr. Turek and others who do not embrace the truth of Reformed theology and Presuppositional Apologetics!”

Yes and I believe I understand that response, but I’d like to illustrate the problems of this response with a hypothetical dialogue between a Classical Apologist (CA) and a Presuppostional Apologist (PA). I understand that not every Presuppositional Apologist will give answers exactly like the ones I list here, but I have based all the hypothetical answers on statements made by Presuppositionalists in defense of their theology and methodology.

CA: “How do you know that the conclusions you’ve drawn about Reformed theology and Presuppositional Apologetics are correct?”

PA: “Because a proper exegesis of Scripture inevitably leads one to accept Reformed theology and its implications. I am prepared to demonstrate this directly from the pages of God’s Word.”

CA: “But I’m using the exact same Scriptures as you are and I don’t draw the same conclusions as you. How do you know that your exegesis of Scripture is correct?”

PA: “Like I said, I can demonstrate it. When you read the passages of Scripture in context with the proper historical and grammatical understanding, you’ll see that Reformed theology necessarily follows.”

CA: “In other words, you can REASON from the text. The words of Scripture clearly do not interpret themselves. If that were the case we wouldn’t be having this discussion. You and I disagree about what the implications of Scripture are and therefore you have to attempt to demonstrate that your view is true by engaging in reasoning. Didn’t you say that our reasoning capabilities are fallen and that we should never place human reasoning above God’s Divine Revelation?”

PA: “Of course our human reasoning is fallen. That’s why the Holy Spirit has to reveal the truth to us. I can know that my exegesis is correct because I begin epistemologically with God. Having put my faith in God thanks to the Holy Spirit’s regeneration, I can be confident that God has revealed the truth to me.”

CA: “But tell me this. Hypothetically speaking let’s say that God wanted you to be in error about some aspect of theology. He still elected to save you, but He knew that if you believed and taught this theological error to others, somehow in the grand scheme of His Divine Decree He would bring the most glory to Himself. Would it be possible for you to reach the truth assuming that God had decreed for you to remain in error?”

PA: “Well no. God’s Divine Decree cannot be resisted. Everything that happens in the universe ultimately occurs according to God’s decree in order that He might glorify Himself.”

CA: “But if that’s the case how could you ever confidently know that anything you believe is true? I suspect you’ll say because God has revealed it to you, but that would just be arguing in a circle. You just admitted that if God wants someone to be in error then they will certainly be in error, including me and including you! How can you know that what God has revealed to you isn’t an error so that He can bring more glory to Himself by your being incorrect?”

I have asked this question to Calvinists before and never received an answer with any more substance than, “You just don’t understand Calvinism!” or “It’s more diamond shaped than that!”

This I think truly exposes the fatal flaw of the Calvinist’s embrace of Divine determinism. As William Lane Craig has stated, once a person embraces determinism of any sort a strange vertigo sets in. One very well may believe true things, but only because they’ve already been determined to believe those things just as much as their opponents have been determined to believe false things. In such a system, nothing can be rationally affirmed.

I know that there is more to be discussed, but I don’t believe it is helpful at this point to simply appeal to the Scriptures that a Calvinist would use to defend their view of Divine determinism. Doing so would presume that you are engaging in proper exegesis, which can’t be the case if you are relying on fallen reasoning capabilities and can’t be rationally affirmed if you are relying on God to have revealed the truth to you. Simply put, it is impossible to begin epistemologically outside oneself. Unless we assume that our reasoning capabilities are generally reliable, arguments about any topic can’t go anywhere.


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Who Needs God?  Some Christians say Andy Stanley does.  In fact, he gets more attacks from Christians than non-Christians.  Is it his message, his method or both?

Some are upset with him because, in their judgment, he uses the wrong apologetic method by not assuming the Bible is true. Others are upset with him because, again, in their judgment, he doesn’t really believe in the inerrancy of the Bible and appears to agree too much with skeptics. (You can see some of their concerns in the comments of my previous post called Why Andy Stanley is right about the Foundation of Christianity and How to Defend it.)

All of this criticism came to a head during Andy’s recent apologetics series called “Who Needs God.”  Now Andy has responded, and done so in detail.  His thorough response to these charges is called “Why ‘the Bible says so’ is Not Enough Anymore”.

In it he confirms his belief in inerrancy and explains his approach to reach, not non-Christians but post-Christians. Andy explains the difference between non-Christians and post-Christians, and how that difference has impacted his preaching approach.  His theology hasn’t changed, but his method to communicate that theology has.  The question is, should yours?

If you’re open-mined enough to engage this well-written piece, I would enjoy hearing your comments.  What does Andy have right?  What do you think he has wrong and why? Please only comment if you have read the entire article.

By Philip Carlson

Often I am told that science should be the ultimate arbitrator of truth. While it would be nice if this were true it just does not hold up under scrutiny. Science would need to be the final authority on all matters and while that might be a nice thought, it can’t stand under its own weight.

We should believe only what can be scientifically proven. But is such a statement provable scientifically? What of these other ideas that seem inaccessible by science? Statements such as, “She is beautiful,” “That is wrong,” “Abortion is evil,” “Red is a color,” “One is an odd number” and the like.It is clear that many issues would need to be explored to further vet this idea known as scientism. One of these areas involves the many presuppositions of science itself. How can something claimed to be the sole arbitrator of truth; the only source of knowledge, depend on anything else?

It is easily seen that if P is a presupposition of Q, then P is fundamental for Q, that is, P is a necessary condition for Q. If one is to abandon P, then he must also abandon Q. What are the P of science? It seems that there must exist some presuppositions for science (if you are a scientific realist) to operate.

John Kekes states in his Nature of Philosophy,

“Science is committed to several presuppositions: that nature exists, that it has discoverable order, that it is uniform, are existential presuppositions of science; the distinctions between space and time, cause and effect, the observer and the observed, real and apparent, orderly and chaotic, are classificatory presuppositions; while intersubjective testability, quantifibility, the public availability of data, are methodological presuppositions; some aaxiological presuppositions are the honest reporting of results, the worthwhileness of getting the facts right, and scrupulousness in avoiding observational or experimental error. If any one of these presuppositions were abandoned, science, as we know it, could not be done. Yet the acceptance of the presuppositions cannot be a matter of course, for each has been challenged and alternatives are readily available.”(1)

He makes a good case here as to the failure of scientism. If there are definite things that must be in place for science to hold then those things must be yet more fundamental and foundational to what truth is. Many say that we should go to peer reviewed scientific journals to find reliable true statements about how the world is. This statement assumes the honesty of those reporting the results. This is an assumption that should not be taken for granted as the number of retractions, plagiarism and even criminal prosecutions are seemingly ever apparent for out right fraud on the authors behalf.

There are additional philosophical presuppositions that must be held for science to be done. J. P. Moreland gives a decent list of these presuppositions of science in a number of his works.(2-4) He lists (2) at least ten:

1. The existence of a theory-independent, external world
2. The orderly nature of the external world
3. the knowability of the external world
4. The existence of truth
5. The laws of logic
6. The reliability of our cognitive and sensory faculties to serve as truth-gatherers and as a source of justified beliefs in our intellectual environment
7. The adequacy of language to describe the world
8. The existence of values used in science
9. The uniformity of nature and induction
10. The existence of numbers

Each of these serves as a foundation to carrying out science as it is typically thought of. These ideas must be established and argued about before science can be wrought. (At least they must be assumed implicitly.) The consistency and coherence of these presuppositions depend on the worldview of the holder. It is very difficult for an atheist to posit a number of these things in any consistent manner, yet he is likely the one to be putting forth this view (or a version of it).

An entire book could be written about each of these ten items. There are so many positions held, and nuances of position to be explained that to do so in any exhaustive manner would use up more time than one would undoubtedly wish to devote to this topic. We will look over these presuppositions in more detail as well as associated ideas about how science relates to Christianity in general over the next few posts. Rest assured that science will continue to be carried out while we look over the finer debated details of how it is performed.

This blog post was originally published on the CAA website. Visit the CAA here.

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(1) Kekes, John; “Nature of Philosophy” (Totowa, New Jersey: Rowman and Littlefield, 1980) pp.156-157
(2) Moreland, J. P.; “The Creation Hypothesis” (Downers Grove, Illinois: Intervarsity Press, 1994) p. 17
(3) Moreland, J. P.; Craig, William Lane; “Philosophical foundations for a Christian worldview” (Downers Grove, Illinois: Intervarsity Press, 2003) pp. 346-366
(4) Moreland, J. P.; “Christianity and the Nature of Science” (Grand Rapids, Michigan: Baker Book House, 1989)

By Richard Playford

When someone makes a claim about the world, if they want to convince others, they are required to provide justification for that claim. This is not a contentious or strange idea, but what does this mean for atheism? Is atheism a belief and does it require justification? In this article I will show that atheism is a belief about the world and that it does require a justification in the same way that theism does.

When exploring this topic the most important thing to do is to define our terms clearly. Traditionally theism, agnosticism and atheism were seen as the three positions that one could hold towards the existence of God. Consider the claim “God exists.” We have three options that we could take toward this claim. We can endorse it and agree that God exists. We can deny it and say that God does not exist. Or we can neither endorse it nor deny it and claim not to know (or care). These, in theory, are the only three options (although I will come back to this later). The affirmation that God exists is called theism. The denial of God’s existence (the claim that he does not exist) is what is traditionally called atheism. We find this definition confirmed in the Stanford Encyclopedia of Philosophy: “‘Atheism’ means the negation of theism, the denial of the existence of God.”[1] Not knowing whether God exists is traditionally called agnosticism; again, we find this definition confirmed in the Stanford Encyclopedia of Philosophy: “‘Agnostic’ is more contextual than is ‘atheist’, as it can be used in a non-theological way, as when a cosmologist might say that she is agnostic about string theory, neither believing nor disbelieving it”[2]. Not caring whether God exists is traditionally called apatheism.

If we accept these definitions, then it seems clear that both the theist and the atheist have a burden of proof. Someone cannot simply assert that because there is no evidence for something it must therefore not exist. This does not follow because it suggests that an absence of evidence is evidence of absence. This is not true. Pluto was discovered in 1930.[3] Prior to then, there was no hard evidence that it existed. Did this mean that it did not exist? No! If somebody wants to say that something does not exist then they must provide a justification for that. They cannot conclude that simply because none of the arguments or evidences for a proposition fail, that the proposition is therefore false. The atheist philosopher Kai Nielson agrees and says, “[t]o show that an argument is invalid or unsound is not to show that the conclusion of the argument is false”.[4] This means that, in philosophy, even if all the arguments for a proposition fail, it does not follow that the proposition is false.

One criticism that is often voiced is that proving a negative is impossible; this is not true. I can prove that Santa does not live at the North Pole by going and looking, I can prove that a 30 cm piece of string is not 40 cm by measuring it, and I can show that there are no married bachelors by showing that it is a logically incoherent concept. The same applies for God. If somebody can show that God is an internally inconsistent concept or that it is incompatible with an aspect of the physical world, then this would prove that God does not exist.

Another criticism that is often voiced is that in the case of God an absence of evidence does entail evidence of absence. This criticism is similar to the argument from hiddenness (which is a formal argument against the existence of God to which there are various responses). As such, because this is an actual argument against the existence of God, this criticism does not detract from my argument.

It should be noted that people rarely fit neatly into the categories that I outlined above. Very few atheists claim to know for certain that God does not exist (many theists also would not claim to know for certain that he does). I suspect that it is views like this which lead people to adopt the title “agnostic atheist.” This has been defined in a number of different ways but one definition is “one who does not know for sure if any gods exist or not but who also does not believe in any gods.”[5]The problem with this definition is that it does not give us a complete account of what the person believes. This fails to tell us whether they believe in God’s non-existence (the belief that he does not exist). This is because lacking belief in God is not the same as believing that God does not exist. In general, people who label themselves like this tend to believe that, although we do not know for certain whether God exists, his existence is unlikely. As a result, they must justify the claim that God probably does not exist with a reasonable inductive argument. The lesson, however, is that people must be clear about what they believe and define their terms carefully before entering a conversation, and if they are making a claim about the world, they must justify that claim. We can see that atheism does require justification in the same way that theism does.

 

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[1] Smart, J. J. C., “Atheism and Agnosticism”, The Stanford Encyclopedia of Philosophy(Spring 2013 Edition), Edward N. Zalta (ed.), Available athttp://plato.stanford.edu/archives/spr2013/entries/atheism-agnosticism/. [Accessed on 21/05/2013].

[2] IBID.

[3] NASA, “Pluto: Overview”. Available at:http://solarsystem.nasa.gov/planets/profile.cfm?Object=Pluto. [Accessed on 21/05/2013].

[4] Nielsen Kai (1971) Reason and Practice. New York: Harper & Row.

The Wisdom Chronicle is designed to bring nuggets of wisdom from the dozens of books I read every year. I endeavor to share the best of what I have gleaned. The determination of relevance lies with you. Blessings, J. Whiddon

  1. PLEASE FAIL “Failure comes to us all. The willingness to fail, and then to move on with no loss of enthusiasm, is a mark of character. The opposite of fragility, is the willingness to fail. When kids are secure in the unconditional acceptance of their parents, they can find the courage to venture and to fail. When kids value the good regard of their peers or their own self-concept above the good regard of their parents, they lose the willingness to fail. They become fragile.” Excerpt From: Sax, Leonard. “The Collapse of Parenting.”
  2. BOTTOM LINE “Running track gives you a fierce respect for numbers, because you are what your numbers say you are, nothing more, nothing less. If I posted a bad time in a race, there might have been reasons—injury, fatigue, broken heart—but no one cared. My numbers, in the end, were all that anyone would remember.”

Excerpt From: Knight, Phil. “Shoe Dog.”

  1. SUFFERING IMMUNITY? “Why shouldn’t good people suffer?” I responded by paraphrasing a question I first heard asked by Harold Kushner: “Should a pious person be able to go out on a freezing night without a jacket and not get sick?”

I had never realized how widespread deal making with God is. I have come to realize that many religious people, of all faiths, believe that they should be able to avoid the calamities that afflict the less pious. They believe, in effect, that they can make a deal with God—”I’ll do what You want so that You do what I want.”

If this is true, it helps to explain why the problem of unjust suffering can be so devastating to people’s faith. The problem is not merely that of reconciling the terrible injustices of this world with a just Creator—a problem that I and many others have. For countless religious people, this issue is compounded by their belief that God has reneged on a deal with them.

While I don’t expect religious people to be immune to childish images of God, the fact that many religious people seem to be religious in part, or even entirely, because of having made a deal with God—”I’ll be religious, You keep me safe”—is surprising.”

Excerpt From: Prager, Dennis. “Think a Second Time.”

  1. THE NEW PRIVATE “In a transparent, overpopulated world where we spill our inner lives online, more than ever the concept of “privacy” and “exclusivity” has become the greatest luxury of all.

Why do most of us when we’re on our cell phones walk around in a circle as we’re speaking, as if somehow to create a moat, or wall, of privacy?”

Excerpt From: Lindstrom, Martin. “Small Data.”

  1. DEGREE BUBBLE “This is how bubbles work: We all think tulips are valuable until we don’t. Buying stock in the South Sea Company or the dot-coms is a sure thing—until it isn’t anymore. We think housing prices will continue rising forever until we realize that they won’t. Bubbles burst when buyers realize that the value of the asset is not worth the inflated price.

The education bubble bursts when puffery is confronted by reality. Increasingly, the economic model of higher education no longer works for many students, who realize belatedly that they have placed themselves in a financial stranglehold for unmarketable degrees. Charles Murray notes that the bachelor’s degree still confers a wage premium on its average recipient. But, he says, “there is no good reason that it should.” In other words, we have decided that the degrees are valuable when there is no objective reason to do so, and there will come a moment when the market catches up.

Student loans are harder to get out of than mortgages, because they cannot be discharged in bankruptcy.” Excerpt From: Charles J. Sykes. “Fail U.”

  1. DON’T WIDEN THE PLATE!”

In Nashville, Tennessee, during the first week of January, 1996, more than 4,000 baseball coaches descended upon the Opryland Hotel for the 52nd annual ABCA convention.

While I waited in line to register with the hotel staff, I heard other more veteran coaches rumbling about the lineup of speakers scheduled to present during the weekend. One name, in particular, kept resurfacing, always with the same sentiment — “John Scolinos is here? Oh man, worth every penny of my airfare.”

Who, is John Scolinos, I wondered. No matter, I was just happy to be there.

In 1996, Coach Scolinos was 78 years old and five years retired from a college coaching career that began in 1948. He shuffled to the stage to an impressive standing ovation, wearing dark polyester pants, a light blue shirt, and a string around his neck from which home plate hung — a full-sized, stark-white home plate.

Seriously, I wondered, who in the world is this guy?

After speaking for twenty five minutes, not once mentioning the prop hanging around his neck, Coach Scolinos appeared to notice the snickering among some of the coaches. Even those who knew Coach Scolinos had to wonder exactly where he was going with this, or if he had simply forgotten about home plate since he’d gotten on stage. Then, finally …

“You’re probably all wondering why I’m wearing home plate around my neck. Or maybe you think I escaped from Camarillo State Hospital,” he said, his voice growing irascible. I laughed along with the others, acknowledging the possibility. “No,” he continued, “I may be old, but I’m not crazy. The reason I stand before you today is to share with you baseball people what I’ve learned in my life, what I’ve learned about home plate in my 78 years.”

Several hands went up when Scolinos asked how many Little League coaches were in the room. “Do you know how wide home plate is in Little League?”

After a pause, someone offered, “Seventeen inches?” more of a question than answer.

“That’s right,” he said. “How about in Babe Ruth’s day? Any Babe Ruth coaches in the house?”

Another long pause.

“Seventeen inches?” came a guess from another reluctant coach.

“That’s right,” said Scolinos. “Now, how many high school coaches do we have in the room?” Hundreds of hands shot up, as the pattern began to appear.

“How wide is home plate in high school baseball?

“Seventeen inches,” they said, sounding more confident.

“You’re right!” Scolinos barked. “And you college coaches, how wide is home plate in college?”

“Seventeen inches!” we said, in unison.

“Any Minor League coaches here? How wide is home plate in pro ball?”

“Seventeen inches!”

“RIGHT! And in the Major Leagues, how wide is home plate in the Major Leagues?”

“Seventeen inches!”

“SEV-EN-TEEN INCHES!” he confirmed, his voice bellowing off the walls. “And what do they do with a Big League pitcher who can’t throw the ball over seventeen inches?” Pause. “They send him to Pocatello!” he hollered, drawing raucous laughter.

“What they don’t do is this: they don’t say, ‘Ah, that’s okay, Jimmy. You can’t hit a seventeen-inch target? We’ll make it eighteen inches, or nineteen inches. We’ll make it twenty inches so you have a better chance of hitting it. If you can’t hit that, let us know so we can make it wider still, say twenty-five inches.’”

Pause.

“Coaches …”

Pause.

” … what do we do when our best player shows up late to practice? When our team rules forbid facial hair and a guy shows up unshaven? What if he gets caught drinking? Do we hold him accountable? Or do we change the rules to fit him. Do we widen home plate?

The chuckles gradually faded as four thousand coaches grew quiet, the fog lifting as the old coach’s message began to unfold. He turned the plate toward himself and, using a Sharpie, began to draw something. When he turned it toward the crowd, point up, a house was revealed, complete with a freshly drawn door and two windows. “This is the problem in our homes today. With our marriages, with the way we parent our kids. With our discipline. We don’t teach accountability to our kids, and there is no consequence for failing to meet standards. We simply, widen the plate!”

Pause.

Then, to the point at the top of the house he added a small American flag.

“This is the problem in our schools today. The quality of our education is going downhill fast and teachers have been stripped of the tools they need to be successful, and to educate and discipline our young people. We are allowing others to widen home plate! Where is that getting us?”

Silence.

He replaced the flag with a Cross.

“And this is the problem in the Church, where powerful people in positions of authority have taken advantage of young children, only to have such an atrocity swept under the rug for years. Our church leaders are widening home plate for themselves! And we allow it.”

“And the same is true with our government. Our so called representatives make rules for us that don’t apply to themselves. They take bribes from lobbyists and foreign countries. They no longer serve us. And we allow them to widen home plate and we see our country falling into a dark abyss while we watch.”

I was amazed. At a baseball convention where I expected to learn something about curveballs and bunting and how to run better practices, I had learned something far more valuable. From an old man with home plate strung around his neck, I had learned something about life, about myself, about my own weaknesses and about my responsibilities as a leader. I had to hold myself and others accountable to that, which I knew to be right, lest our families, our faith, and our society continue down an undesirable path.

“If I am lucky,” Coach Scolinos concluded, “you will remember one thing from this old coach today. It is this: if we fail to hold ourselves to a higher standard, a standard of what we know to be right; if we fail to hold our spouses and our children to the same standards, if we are unwilling or unable to provide a consequence when they do not meet the standard; and if our schools and churches and our government fail to hold themselves accountable to those they serve, there is but one thing to look forward to …”

With that, he held home plate in front of his chest, turned it around, and revealed its dark black backside. “… dark days ahead.”

Coach Scolinos died in 2009 at the age of 91, but not before touching the lives of hundreds of players and coaches, including mine. Meeting him at my first ABCA convention kept me returning year after year, looking for similar wisdom and inspiration from other coaches. He is the best clinic speaker the ABCA has ever known because he was so much more than a baseball coach.

His message was clear: “Coaches, keep your players—no matter how good they are—your own children, your churches, your government, and most of all, keep yourself at seventeen inches.”

  1. GOD AND POLITICS “A wise man’s heart inclines him to the right,

but a fool’s heart to the left.” (Eccl. 10:2, ESV)

  1. SAFETY ISSUE On an employee bulletin board: “In case of fire, flee the building with the same reckless abandon that occurs each day at quitting time.”
  2. ENEMIES “Friends come and go, but enemies accumulate.” -Chuck Swindoll
  3. EPITAPH “I am told that an Indiana cemetery has a tombstone over one hundred years old that bears the following epitaph: “Pause Stranger, when you pass me by. As you are now, so once was I. As I am now, so you will be. So prepare for death and follow me.” An unknown passerby read those words and underneath scratched this reply: “To follow you I’m not content, Until I know which way you went.” -J.M. Kennedy