Are Nature and Scripture Compatible_

Are Nature and Scripture Compatible?

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By Luke Nix

The debate about the proper interaction of science and theology is raging as much as it has ever been. Hot tempers fly that result in ice-cold relationships. For as much discussion and debate that takes place, it seems that nothing is being accomplished. For those caught in the middle, questions still remain unanswered:

  • What do we do when science contradicts our theology, or our theology contradicts science?
  • Are they allowed to contradict?
  • If not, which should I choose?
  • Can’t they just agree to disagree?

These are all questions that shaped my spiritual struggle several years ago. I was constantly told that I could not trust science because it contradicted my theology, and at the same time I was told that I could not trust theology because it denied science. I felt like I had a choice: live a double life allowing one source of truth (religion) in one area of reality, but not allowing it relevance in the other areas. Or I could completely deny one of them as a valid source of truth, giving up my theology completely, or giving up science completely.

How could I live what I do not believe, and how could I deny what I know to be true? These further haunting questions demanded answers yet seemed unanswerable. Neither hypocrisy nor denial are very appealing traits. Unfortunately, these are often presented as the only options available in our search for the true worldview. In this post, my goal is to present a compelling alternative that grants that science and theology are valid sources of truth that often overlap in the aspects of reality that they claim to explain. I will also put forth a method for dealing with conflicts in the overlapping areas and explain the liabilities of not dealing with such conflicts.

The Overlap

I believe that science and theology are fully compatible with one another. Both often speak about the same features of reality, but because we are not omniscient, we often find that our science and our theology contradict one another. If we wish for our theology to inform our understandings of creation (scientific models) and behavior towards each other and the rest of creation (ethics- 2 Timothy 3:16), overlap is necessary. Likewise, if we wish for our science to inform our theology (Romans 1:20), overlap is necessary. If we are to believe that overlap is necessary, then contradictions cannot exist between science and theology. This will be the starting point for this alternative view. The next step is to make an important distinction.

Interpretation and Raw Data

The next step to this view is the distinction between raw data and the interpretation of the raw data. When we are attempting to reconcile science and theology, we are attempting to reconcile the raw data that each one interprets. For science that raw data is nature, and for theology that raw data is the scriptures (original language, where possible). Every piece of raw data must be interpreted. By interpretation, I mean that we examine the raw data and explain it in light of the other raw data that we have. It is common, and incorrect, for someone to confuse nature (the raw data) with science (the interpretation) and/or scripture (the raw data) with theology (the interpretation). The raw data is what is necessarily infallible (to use the religious term), while our interpretation (in virtue of our lack of omniscience) is necessarily fallible, but not necessarily false. The processes described below will help our interpretation of nature (science), and our interpretation of scripture (theology) reflect the full, true understanding of each.

Nature and Science

Science is very dependent upon the assumption that the universe is consistent. No two features of reality will contradict one another, and under the same circumstances, observations will be repeatable. If experiments or studies are conducted in the same way, but they yield data that can only be interpreted to conflict with current science (interpretation of other data), the scientists will repeat again to find data that can be interpreted as consistent with current science and look for the unique factor in each instance of the experiment that yielded the data with the conflicting interpretation. All data that is found is interpreted in light of the rest of the data already yielded. If an experiment or observation (after repeated and thoroughly investigated multiple times) still yields data that demands an interpretation contrary to science, a reinterpretation of past data is necessary (a change in the science results). The process repeats for any and all new data that comes. Here is a flowchart to give a visual of this process:

Are Nature and Scripture Compatible? 1

Even though it is common for data to come that is compatible with current science, there is rarely a single interpretation that is compatible. Multiple compatible interpretations leads to the creation of multiple models of a phenomenon. Each one takes interpretations that are still “on the table” (since they have not been eliminated by other data yet), and use possibilities to make predictions about future data. As more data become available, models that predicted conflicting results are adjusted (interpretations are changed) to accommodate the only possible interpretations of the new data (if multiple interpretations exist, this can spawn variations of the model) or are abandoned completely because the conflict cannot be reconciled with the possible interpretations of the other data that are compatible with the model. While models are weeded out as accurately explaining reality, more detailed models are proposed, and the process starts all over again. Put plainly, nature interprets nature to eliminate incorrect scientific view and highlight possibly correct ones.

Scripture and Theology

Dealing with scripture (the Bible) is very similar to the process of dealing with nature described above. Many theologians begin by accepting that scripture is the inerrant word of God, who cannot lie. This means that the same consistency that allows for testing of scientific models exists to test theological views. No two scriptures contradict one another, so no correct interpretations of two scriptures can contradict one another. If it is found that a theological view holds an interpretation of a scripture that contradicts an interpretation of another, the interpretation of one of them (if not both) is incorrect, and reinterpretation is required. In the development of a correct theological interpretation of scripture, this process continues. Here is the flow chart (notice how similar it is to the one above):

Are Nature and Scripture Compatible? 2

Just like with science, multiple interpretations of scripture do abound, and even after going through this process to make certain that all scripture is taken into consideration and no contradictions exist in the view, several possible interpretations of scripture may still be valid. These are all considered compatible with scripture. Since there are multiple views compatible with the raw data of scripture, many different theological views exist within Christianity. As more archaeological artifacts are recovered and analyzed and more historical and linguistic studies are conducted regarding the original content of scripture, possible interpretations of scriptures can be ruled out or ruled in. This allows for adjustment or abandonment of theological views (if possible interpretations are ruled out), and allows for the recognition of compatibility of other theological views (if possible interpretations are ruled in). As more theological systems are weeded out as accurately reflecting scripture, more detailed interpretations are offered and tested against still more scholarship. Simply put, scripture interprets scripture to eliminate incorrect theological views and highlight possibly correct ones.

Worldviews and Reality

Both systems depend upon ontological consistency (nature does not contradict nature and scripture does not contradict scripture) that demands epistemology consistency (interpretations of nature cannot contradict other interpretations of nature and interpretations of scriptures cannot contradict interpretations of other scriptures). However, neither of these systems are complete.

While science may point to metaphysical reality, it cannot directly observe it. While theology may speak broadly about nature, it lacks much minute details. Both science and theology on their own have many views that are evidentially, equally valid. As a Christian, I believe that God created the universe and inspired scripture. I believe that God is not deceptive; thus his works (nature) do not contradict (the ontological foundation for science’s presupposition that nature is consistent) and his words (scripture) do not contradict one another (the ontological foundation for Biblical inerrancy). Here’s the simple flow chart:

Are Nature and Scripture Compatible? 3

Since both nature and scripture come from God, the two of them do not contradict. If we come to an interpretation of nature that contradicts an interpretation of scripture, one of the interpretations (if not both) is incorrect. We must reevaluate our interpretation of both in light of the other raw data to find the proper interpretation of reality. If all the data in science can be interpreted consistently in, say, ten different ways, but seven are incompatible with any compatible interpretation of scripture, the Christian must throw away those seven interpretations of nature. Likewise, if we have eight consistent interpretations of scripture, yet only three of those interpretations are compatible with nature, we must remove the other five (otherwise biblically compatible) interpretations from the table of accurately explaining reality. That would leave us with three possible interpretations of reality between nature and scripture. Now we have four points of interpretive interaction with nature and scripture:

  • Nature interprets nature
  • Scripture interprets scripture
  • Scripture interprets nature
  • Nature interprets scripture

Ultimately, this results in “reality interprets reality” to yield a correct worldview. Here is the completed flowchart that visually details the process:

Are Nature and Scripture Compatible? 4

This is certainly a rigorous and challenging but rewarding process. As scholarship in the sciences and humanities are constantly making new discoveries that provide more insight into the proper interpretation of both nature and scripture, the Christian is provided with more information; some of which fits easily into the Christians interpretations of nature and scripture. However, it is common that data will arise that challenges interpretations of nature and interpretations of scripture. The Christian must not ignore the data by refusing to reinterpret their views of nature or scripture.

The Dangers of Denial

When we hold an interpretation of nature (science) that does not reflect reality, we will be challenged by the raw data of scripture. When we hold an interpretation of scripture (theology) that does not reflect reality, we will be challenged by the raw data of nature. An unwillingness to reinterpret raw data of either nature or scripture, in light of no compatible interpretation from the other betrays our commitment, not to truth, but to tradition. Tradition is based on interpretation, which is necessarily fallible because we are not omniscient. This is dangerous to both evangelism and discipleship.

Dangers to Evangelism

When skeptics see that we hold fast to tradition (even though they may be doing the same thing) between nature and scripture (while we also claim that both come from the same honest God), it is no surprise that they are skeptical of our views. Reality has no contradiction in it, and they know that. If a worldview has even one internal contradiction, it cannot be the correct view of reality.

Those who read this blog often know that I interact with many internal discussions to Christianity because I believe it is important that we are defending a correct worldview, not just generally, but specifically. If people are looking for a reason to reject a general worldview, they will look at the details of certain views within that worldview to find contradictions with reality. When those contradictions are discovered, they become a stumbling block to the skeptic. And the Christian who promotes such contradictions (despite their noble intentions) become a liability to completion of the Great Commission. A willingness to reinterpret raw data of nature and scripture allows skeptics to understand that we are committed to discovering the truth and that if a challenge is valid, it will be addressed in a way that contradiction is removed from our worldview. When contradiction with reality does not exist in our presented worldview, there is no logical reason to deny its truth. Rather the truth must be suppressed.

Dangers to Discipleship

Of course, the dangers do not only end with evangelism. Our own relationship with God is limited when we refuse to acknowledge contradiction in our worldview. I want to be clear: I am NOT saying that a Christian without a perfect worldview cannot know God correctly, we can. However, every detail that we have wrong about God and what He has done places a limit on our ability to worship Him in spirit and in truth. Our willingness to recognize and abandon incorrect views within our worldview will be rewarded with a deeper understanding of more of God’s attributes and His works. This results in a more profound and rewarding worship of our Creator. A worship of our Creator that is based on a false idea of who He is or what He has not done, is not true worship.

These Dangers Plague Us All (Conclusion)

Since no person is omniscient, I am speaking to all of us (including myself). If we refuse to reinterpret when all attempts to find logical consistency fail, our dedication to a false view of reality will limit our effectiveness for the Kingdom and will limit our relationship with our Creator. God has given us multiple sources of revelation (nature and scripture) and has endowed us with minds capable of using logic to bring both revelations together to discover the truth of reality. God is brought glory when we commit to discovering truth — when we refuse to allow dearly held traditions to stand between our knowing who God truly is and our accurate representation of Him to the world.

 

Original Blog Source: http://bit.ly/2OAjkS9

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4 Things That Must Happen Before More Christian Parents Will Care About Questions of Faith and Science

4 cosas que deben suceder antes de que más padres cristianos se preocupen por las preguntas sobre la fe y la ciencia

Por Natasha Crain 

En mi último libro, Talking with Your Kids about God (Hablando con tus hijos sobre Dios), hay seis capítulos que se centran en el cruce entre la fe y la ciencia. Responden a las preguntas: ¿Puede la ciencia probar o refutar la existencia de Dios? ¿La ciencia y la religión se contradicen entre sí? ¿La ciencia y la religión se complementan entre sí? ¿Es Dios solo una explicación de lo que la ciencia aún no sabe? ¿Puede la ciencia explicar por qué las personas creen en Dios? ¿Y qué creen los científicos acerca de Dios?

Estuve particularmente emocionada de escribir estos capítulos porque sé cuán importante es, que estos temas sean comprendidos por los padres y los niños hoy en día, aun así, muchos de ellos no están seguros de cómo abordarlos. Sin embargo, en los últimos meses, una parte de los lectores con los que he hablado en eventos o en línea, me han dicho tímidamente que se saltaron esa sección del libro porque (estoy parafraseando) según ellos, la ciencia está fuera de su “zona de confort”.

Esto es profundamente preocupante; no que alguien omita una sección de mi libro, sino que los padres a menudo se resistan a participar en un tema de fe tan cuestionado hoy en día.

La creencia de que el cristianismo es anti-ciencia, se ha convertido en una razón principal por la cual muchos adultos jóvenes se estén alejando de la fe. Investigadores del Grupo Barna han descubierto que el 29 por ciento de los jóvenes entre los 18 y 29 años con antecedentes cristianos, señalan a las iglesias como entes que están “fuera de sintonía con el mundo científico en el que vivimos” y el 25 por ciento dice que “el cristianismo es anti-ciencia”. ” El hecho de que más de una cuarta parte de los niños de origen cristiano acepten esta narrativa dañina y falsa, debe levantar una gran bandera de preocupación en los padres cristianos.

¿Crees que este tema está siendo manejado o será manejado por el grupo de jóvenes de tu hijo? Piensa otra vez. La investigación de Barna también descubrió que solo un por ciento de los pastores jóvenes aborda cualquier problema relacionado con la ciencia en un año o tiempo determinado. La desconexión entre la necesidad y la respuesta a esa necesidad es enorme en este momento.

Eso significa que los padres deben asumir la responsabilidad de discutir estas preguntas con sus hijos. Pero hay cuatro cosas que creo que tendrán que suceder antes de que más padres lo hagan.

  1. Los padres tendrán que entender que no importa si nos preocupamos personalmente por la ciencia o no, nuestros hijos aún necesitan involucrarse en estos asuntos.

En mi experiencia hablando con los padres, creo que esta es la razón número uno por la cual la mayoría no está teniendo estas conversaciones: simplemente ellos no se preocupan personalmente por la ciencia. Ciertamente, nadie dice eso como la razón. Por lo general, los padres solo dicen que es algo que “deben analizar” o que es “demasiado complicado” (más sobre esto en el punto cuatro). Pero como sucede con la mayoría de las cosas en la vida, si realmente creemos que algo es importante para el bienestar de nuestros hijos, nos haremos cargo de la tarea. Cuidamos por necesidad.

Por ejemplo, mi hijo recientemente tuvo una reacción alérgica a los anacardos después de comer uno por primera vez. Entré en el modo de mamá médico e investigué todo lo que pude en línea para saber cómo ayudarlo mejor. ¿Hay mucha información sobre las alergias a los frutos secos? Sí. ¿Hay diferencias de opinión sobre qué hacer? Sí. ¿Me sentí abrumada al aprender todo esto? Absolutamente. ¿Por un minuto decidí que era muy difícil resolverlo, así que no iba a hacer nada para ayudarlo? Absolutamente no.

Te aseguro que normalmente no me preocupo por las alergias a los frutos secos; pero tan pronto supe que era importante para mi hijo que me educara sobre ello, me equipé. De la misma manera, no importa si nos “preocupa” la ciencia; la pregunta es si el conocimiento de la fe y las cuestiones científicas son importantes para nuestros hijos. La investigación (como señalé anteriormente) ha respondido eso con un sí inequívoco.

  1. Los padres tendrán que entender que no importa si a nuestros hijos les preocupa la ciencia o no, aún deben involucrarse en estos asuntos.

Un padre me dijo recientemente que sus hijos “simplemente no son científicos”. Dijo que están más metidos en las artes; por lo que no iba a tratar de entrar en los detalles de la problemática entre la fe y la ciencia, cuando eso no es un área de preocupación o interés para ellos.

Asumir que las preguntas acerca de la ciencia no afectarán la fe de sus hijos porque ellos no están involucrados en la misma, es un gran error. De hecho, creo que los niños que no se sumergen en la ciencia tienen la misma probabilidad de ser desafiados por estos problemas que los que sí lo hacen. ¿Por qué? Si carecen de interés en considerar personalmente los problemas en profundidad, simplemente pueden diferir a lo que parece culturalmente aceptado. La cultura dice que la ciencia y la fe son opuestas y tengo que elegir solo una. Bueno. La cultura dice que la ciencia ha refutado a Dios y que la fe es simplemente la aceptación ciega de algo sin evidencia. Creo que elegiré la ciencia porque no quiero sentir vergüenza.

¿Eso significa que todo niño necesita entender las complejidades del debate científico? De ningún modo. Pero como lo explico en mis capítulos sobre ciencia, todos deberían comprender los términos y conceptos claves en los que gira el debate y las suposiciones que se hacen al variar las visiones del mundo.

  1. Los padres tendrán que reconocer que las preguntas sobre la relación entre la fe y la ciencia son multifacéticas.

Si bien muchos padres se sienten abrumados ante la idea de aprender sobre cuestiones científicas, otros han simplificado demasiado el asunto. Veo esto mucho en grupos de Facebook. Alguien publica una pregunta sobre cómo su hijo comienza a cuestionar su fe debido a la “ciencia”, y en segundos, todos en el grupo han resuelto el problema pegando alegremente un enlace a la organización que defiende su punto de vista; sobre la edad de la tierra. No me mal interpreten: las preguntas sobre la edad de la tierra y de la evolución son extremadamente importantes (¡escribí ocho capítulos sobre esto en Keeping Your Kids on God’s Side (Mantener a los niños del lado de Dios), pero hay muchos contornos de la conversación más allá de esos temas en particular. Los niños que tienen conocimiento en una sola área, y solo una vista dentro de esa área, no tendrán la base necesaria para interactuar con el mundo de hoy.

  1. Los padres tendrán que aceptar que no tenemos que ser expertos en ciencias para ser guías conocedores.

Mi hija de nueve años se ha estado preparando para su primera competencia de piano. Después de escucharla practicar su pieza recientemente, muchas veces, me di cuenta que ella seguía luchando con los mismos errores. Ella insistió, sin embargo, que no había ningún problema. No pude captar dónde estaba el problema, así que le pedí que tocara la pieza mientras miraba la lectura de la música.

A pesar de que no toco el piano, he estado en bastantes de sus lecciones en los últimos tres años y he podido entender los conceptos básicos de cómo leer música. Puedo seguir y ver el ritmo, los silencios, la dinámica, etc. Cuando llegó a la parte del problema, dije: “¡Aquí! ¡Ésta es la parte que necesitas prestar atención!” Mi hija, que es muy independiente y nunca quiere ayuda con nada, no estaba exactamente muy contenta con mi dirección. Ella respondió: “No eres una experta en piano. ¡Ni siquiera sabes tocar el piano! ¿Cómo sabrías si algo está mal o dónde está mal?”

Es cierto que no soy una experta en piano, pero mi hija no entendió que no necesito ser una experta para ser una guía conocedora de ella. Había aprendido lo suficiente sobre los conceptos básicos y el marco teórico para mostrarle dónde estaban los problemas, aunque no pudiera sentarme y tocar la pieza yo misma.

De la misma manera, los padres no necesitan ser expertos en ciencia para ser guías conocedores de sus hijos en el cruce entre la fe y la ciencia. Pero muchos padres se “retiran” de la conversación porque simplemente no se sienten capacitados para tenerla. No hay razón para hacerlo. El hecho de que no pueda enseñar a sus hijos las complejidades de la teoría evolutiva (o cualquier otra cosa) no significa que no pueda estar equipado para guiar a sus hijos de una manera significativa y que honre a Dios.

Con un poco de motivación y esfuerzo, puedes aprender y mostrar cuán hermosa la ciencia describe la creación de Dios, no la refuta.

 

Natasha Crain es una bloguera, autora y oradora nacional que siente pasión por equipar a los padres cristianos para educar a sus hijos en la comprensión de cómo presentar un caso y defender su fe en un mundo cada vez más secular. Es autora de dos libros de apologética para padres: Talking with Your Kids about God (Hablando con tus hijos sobre Dios) (2017) y  Keeping Your Kids on God’s Side (Manteniendo a tus hijos del lado de Dios) (2016). Natasha tiene un Maestría en marketing y estadísticas en la UCLA y un certificado en apologética cristiana de la Universidad de Biola. Ex ejecutiva de mercadotecnia y profesora adjunta, vive en el sur de California con su esposo y sus tres hijos.

Blog Original: http://bit.ly/2G0YSoM

Traducido por Malaquias Toro Vielma

Editado por María Andreina Cerrada

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Q&A_ Answering Questions Of An Agnostic Brother

Q&A: Answering Questions Of An Agnostic Brother

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By Evan Minton

Hi Evan,

I really like your work, really helped me.

But I have a brother, he is agnostic, and he has a few objections I can’t answer (it’s so uncomfortable), so I decided to ask you.

The first is on skepticism in general. Shouldn’t we be skeptical about anything? Since everything is subjectively perceived? Especially moral values? Also, in a pragmatic sense, shouldn’t we agree we can’t know and just follow Aristotle’s “man is a political animal”?
And then on the fine-tuning argument, well he has a weird objection, but I found it difficult (not very well read in this topic, only read on guard and Strobel), couldn’t a different type of life emerge in different universes with different constants?

I thought it was arguing from ignorance, but another thing he said fine tuning only works from the perspective that we are the final product (carbon-based life).

So, I hope you understood these questions, have any recommended resources that wouldn’t be to difficult for a 14-year-old?

Thanks, Evan.

Hugs

Thanks for your question. I’m glad you’ve found my work helpful in your walk with Christ.
On Skepticism

First, you ask “Shouldn’t we be skeptical about anything? Since everything is subjectively perceived? Especially moral values? Also, in a pragmatic sense, shouldn’t we agree we can’t know and just follow Aristotle’s ‘man is a political animal’?

Based on how you worded this section, it sounds to me like your brother has been reading Immanuel Kant. He seemed to make a similar argument that Kant made regarding the knowability of the world. In his weighty Critique of Pure Reason (1781) and his Religion Within the Limits of Mere Reason (1793) he argued that God is unknowable, and Kant also insisted that our mind and senses are so structured that we cannot know reality in itself (the noumenal realm) but only what appears to us (the phenomena). Thus, as Frank Turek humorously puts it: “According to Kant, you Kant know what the world is really like.”

The major problem with Kant’s argument is that it is self-refuting. That is to say, Kant, in claiming that the external world is unknowable is claiming to know something about the external world! Namely, that it’s unknowable! But how would Kant know that we cannot know reality in itself unless he knew at least one thing about reality? Thus, Kant’s view saws off the branch it’s sitting on. To affirm it, one needs access to the very thing the view says we can’t access.

So should we be skeptical about anything? Not if the basis of that skepticism is that all perception is subjective, for that relies on a self-refuting philosophy.

As far as the affirmation of moral values, I have always defended the objectivity of moral values and duties in the same way that Craig has. William Lane Craig states that the evidence for the existence of objective morality is on par with the evidence for the existence of the external physical world. We recognize that both are real because we can sense that they’re there. He states “In moral experience, we apprehend a realm of moral values and duties that impose themselves upon us. There’s no more reason to deny the objective reality of moral values than the objective reality of the physical world.”

Craig argues that our moral experience is on par with our physical experience. Our five senses tell us that the physical world is real, that you are really sitting there reading this blog post. In a similar way, your moral senses tell you what is good and what is evil. Now, we can’t get outside of our moral senses to test whether they’re giving us reliable information, but neither can we get outside of our physical senses to test whether they’re giving us reliable information. Should we, therefore, conclude that we can’t know what the physical world is like? Of course not. But then, why should we deny the existence of objective morality because we can’t get outside of our moral perceptions to test their reliability? I’ve noticed that most skeptics, in trying to knock down the epistemological justification of the second premise of the moral argument, they tend to make arguments that would undermine our 5 senses if the same logic was applied to them. For example, some will point out that different people have disagreements on whether a certain action is morally right or wrong (e.g. abortion, the eating of animals). Based on this, they’ll say that we, therefore, can’t trust our moral intuitions. But what if this line of reasoning was applied to our sense of sight? No one could forget that a whole internet sensation was based on a debate as to whether a dress was black/blue or white/gold. People disagreed on what color “The Dress” was. I remember back in the day disputing with my friends on the playground whether James of Team Rocket from the Pokemon anime had blue hair or purple hair. However, would anyone argue that such disagreements on color render color a non-objective feature of reality?

I think the person is within his rational rights in affirming the objectivity of morality on the basis of his moral compass unless he is presented with a powerful argument that his moral compass has a spring loose, so to speak. However, I’ve never encountered such a refutation.

An Objection To The Fine-Tuning Argument

Your brother objects to the fine-tuning argument with “Couldn’t a different type of life emerge in different universes with different constants?” This is an objection to The Fine-Tuning argument that I get all the time in my conversations with non-theists.

Often these people make use of an illustration by Douglas Adams, the well-known author of Hitchhiker’s Guide to the Galaxy (although this quote is not from that book):

“Imagine a puddle waking up one morning and thinking, ‘This is an interesting world I find myself in, an interesting hole I find myself in, fits me rather neatly, doesn’t it? In fact, it fits me staggeringly well, must have been made to have me in it!’”

Richard Dawkins applied this to the fine-tuning at Adams’ eulogy. Now, these atheists argue that just as that man is a fool, so we would be fools to believe the universe was designed so that we could exist.

The problem with this argument is that it radically misunderstands the consequences of what would happen if the physical constants and quantities were off.  Take the expansion rate of the universe for example. If the universe expanded too rapidly, then gravity would not have had the opportunity to collect gas and dust and condense it into galaxies, stars, and planets. The universe would forever
exist as nothing but isolated pieces of matter, gas, and dust. Because if the universe expanded too quickly, then all of the stuff of the universe would fly apart too quickly for gravity to take them and to condense them into galaxies, stars, and planets.  If the ratio of the number of electrons to protons were off by a little bit, electromagnetism would dominate gravity, preventing galaxy, star, and planet
formation. Again, the universe would be completely devoid of galaxies, stars, and planets. If you don’t have galaxies, if you don’t have stars, and if you don’t have planets, you can’t have any life. One reason is that without a planet, there’s no hope for life to evolve and live on. A second thing is that, regardless of whether life must be carbon based, you need stars to “cook” the elements needed for life. No stars, no elements. No elements, no life. Even if one thinks silicon-based life forms are possible, stars are needed to make the silicon.

If the Strong Nuclear Force were slightly weaker, it would be too weak to bind together protons and neutrons inside the nucleus of the atom. Therefore, no atoms could exist in the universe except the hydrogen atom; the simplest atom there is, consisting of a single proton and a single electron. In the case of The Strong Nuclear Force being weaker, the only existing element would be hydrogen. You couldn’t possibly get to any higher levels of complexity in such a scenario.

So, it is my judgment that comparing the fine-tuning to a man waking up in a puddle is an analogy that…. doesn’t hold water.

Recommended Resources

“Have any recommended resources that wouldn’t be to difficult for a 14-year-old?”

Sure! First and foremost, I’d suggest my own Inference To The One True God: Why I Believe In Jesus Instead Of Other Gods, a book that I’m currently working on upgrading in Google Docs. In the book, I talk about The Kalam, Fine-Tuning, Moral, and Ontological Arguments, as well as the historical evidence that Jesus died and was resurrected. According to one reviewer on Amazon, “His easy conversational style throughout the text reminds one of Max Lucado, and he presents material of great import in a comfortable manner that is a joy to read. This book is an excellent introduction to the most significant and well-founded Christian apologetics in the modern era and is well-suited to high school and college students, as well as adults interested in Christian apologetics and philosophy. I highly recommend this book.” another Amazon reviewer wrote “Mr. Minton helpfully surveys some of the best arguments for God’s existence, appealing to the most robust scholars and answering the most difficult challenges to the arguments. While some of the scholars who have written about philosophy of religion might be too academic and difficult to read, this author’s writing style makes the most complicated arguments (even the ontological argument) relatable. Recommended for those who are new to apologetics or those who want to brush up.” 

Another book I’d recommend is J. Warner Wallace’s God’s Crime Scene. Among books on Natural Theology, this one is really unique. Like his previous book Cold Case Christianity, it reads like a combination of a detective novel and apologetic book. He lays out the evidence for a Creator on the origin of the universe, the fine-tuning of the universe, the existence of the moral law, the complexity of the cell, and even argues for the existence of the soul based on the phenomenon of consciousness, and he does it all from the perspective of a detective, in a very easy-to-read manner.

But I think the most accessible book on these topics would be Leslie Wickman’s God Of The Big Bang: How Modern Science Affirms The Creator. Wickman is an internationally respected research scientist, engineering consultant, author and inspirational speaker.and is also executive director of the American Scientific Affiliation (a non-profit organization promoting the dialog between science and faith), and as a Professor of Aerospace-Industrial-Mechanical Engineering at California Baptist University. Her book God Of The Big Bang should certainly be not “be too difficult for a 14-year-old.”

So,
1: “Inference To The One True God” by yours truly.

2: “God’s Crime Scene” by J. Warner Wallace

3: “God Of The Big Bang” by Leslie Wickman

are what I recommend.

God bless you.

 

Original Blog Source: http://bit.ly/Dsiuae

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8 Things Kids Should Know About Hell

8 Things Kids Should Know About Hell

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By Natasha Crain 

Hell is probably not at the top of your list of things to talk about with your kids.

On the surface, it seems to contradict all the messages about God’s love that we share with them. We worry about confusing them or having them follow Jesus out of fear. We want them to focus on the joy of Jesus and how we should live in this life. I dare say that we sometimes don’t know quite what to make of hell ourselves. Therefore, we just avoid the topic.

But it shouldn’t be ignored.

We frequently talk about the need for salvation and the fact that Jesus died so we can be forgiven and reconciled to God. But saved from what? Reconciled for what? Hell is the assumed other side of the coin that we outright avoid acknowledging much of the time.

So what should we teach our kids? “If you believe in Jesus, you go to heaven, if you don’t, you go to the big fiery pit called hell where you suffer forever. The end.” Pass the dinner rolls.

There is much more we can and should teach about hell than this simple “heaven and hell are opposites” concept! Given how many people struggle with the notion of hell as adults, it should be well worth our while to address this (admittedly difficult) topic more thoroughly.

Here is a framework of key topics to consider. This is detailed! But you won’t regret taking the time to consider these points.

I highly recommend Francis Chan’s book “Erasing Hell” as an excellent and much more complete treatment of this subject.

  1. The Bible speaks of hell in many places.

If you read your Bible regularly, you might think this one is a no-brainer. But Bible literacy is at an all-time low according to many surveys, and many Christians are not highly knowledgeable of what is and isn’t in the Bible.

With this in mind, let’s start with making sure our children know that hell is, in fact, spoken of in the Bible many times. There are 162 references to hell in the New Testament, and 70 of those references were made by Jesus himself.

The extent of hell references is actually quite an important point to understand; the notion of hell doesn’t come from a vague handful of statements. With 162 references, there is no getting around the fact that the New Testament talks extensively about hell.

  1. Hell is a state of punishment after the final judgment (not a status in this life).

In an effort to soften the concept of hell, I’ve heard many well-meaning people suggest the notion that hell is separation from God on earth (“hell on earth”). This is simply unfounded. The Biblical concept of hell very specifically refers to the punishment of the unrighteous after the final judgment (at the end of history).  Every person will be held accountable for this life.  Those who believed in Jesus will be reconciled to God and will be with him forever; those who did not will be separated from God in hell.

Matthew 25:31-46 is the longest and most detailed account of that judgment day in the gospels. Though the word hell is not actually used here, the concept is clearly conveyed.

“When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats…then he (God) will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels…then they (the unrighteous) will go away to eternal punishment, but the righteous to eternal life.”

Paul never used the word hell in his 13 letters but described the fate of the unrighteous with words such as “perish, destroy, wrath and punish” more than 80 times.

It is clear that hell is a final punishment at the end of time for the choices made in this life, not a reference to a status in this life.

  1. Hell is described with imagery of fire and darkness, but those may not be literal descriptions.

In reading some books about hell, I have to admit I was surprised to learn that the vast majority of Christian pastors and scholars do not believe that hell is a literal fire, even though that’s what most of us traditionally associate with it. However, when you really look at the descriptions of hell, it certainly appears they are metaphorical rather than literal, physical descriptions. Take these examples:

  • Jesus refers to hell as a “fiery furnace” and “eternal fire” (Matthew 13:30-40; 49-50). The Book of Revelation also refers to the “lake of fire” (Revelation 20:10).
  • At the same time, Jesus refers to hell as “outer darkness” (Matthew 8:11-12; Matthew 22:13; Matthew 25:30).

Though it’s possible to conceive that God can create a way for there to be fire AND darkness at the same time, most theologians look at these opposing descriptions as metaphorical rather than literal. Fire is often used throughout the Bible in nonliteral ways (e.g., Luke 12:49, Rev. 1:14, James 3:6, 1 Corinthians 3:15).

The bottom line is that we don’t know exactly what hell will be like. We know its purpose (see number 2), but to teach that hell is simply a big fire pit where non-believers go probably assumes more than the Bible tells us. Whatever it literally is, however, we do know that hell will be eternal separation from God.

  1. There may be degrees of punishment in hell.

This was also a new concept to me. There are three scriptural references that hint at there being degrees of punishment in hell:

  • In Matthew 11:24, Jesus said, “It will be more tolerable on the day of judgment for the land of Sodom than for you” (“you” referring to those who witnessed Jesus’ life first-hand).
  • In Luke 12, Jesus tells a parable about slaves who receive differing levels of punishment (this is thought to represent final judgment).
  • Paul suggests that unbelievers are “storing up wrath” for themselves on judgment day.

Though the Bible is far from clear on this concept, it is an interesting insight to discuss.

  1. Hell is a place of annihilation or never-ending punishment.

Something else Christian Biblical scholars battle over is the duration of hell. Most of us have learned exclusively that the wicked will suffer “forever and ever” … and that may indeed be the case. But there are very valid reasons for believing that the Bible speaks alternatively of annihilation (permanent destruction rather than everlasting punishment).

In almost every passage where Jesus mentions hell, He doesn’t explicitly say that it will last forever. Most biblical references to hellfire say “eternal fire” – but does that mean the fire or the suffering is eternal?

In Mathew 10:28, Jesus says, “Fear him who can destroy both soul and body in hell.” Destruction has a very different connotation than eternal suffering. The language of destruction specifically is common throughout Paul’s letters as well. John 3:16 itself says that those who believe in Him “shall not perish.” Again, perishing is different than eternal suffering.

Matthew 25:45-47 are the key verses that support the notion of never-ending punishment: “…and these will go away into everlasting punishment, but the righteous into everlasting life.” These are the same Greek words Jesus used to describe the fire “prepared for the devil and his angels,” so Jesus is saying unbelievers share the same fate as the devil.

We don’t know for certain what the duration of suffering will be. The interpretation based on the original words continues to be the subject of extensive debate.

  1. No passage in the Bible says that there will be a second chance after death to turn to Jesus before the final judgment of hell.

While we can hope and hypothesize all day long about the possibilities of people having a second chance to turn to Jesus (and many people do), the fact remains that there is no evidence of this in the Bible.

  1. The existence of hell doesn’t imply Christians are in any position to determine who or who will not be going there.

While the Bible tells us in general why people go to hell (for not believing in Jesus), we are not in a position to judge individuals. I’ve been asked several times by non-believers if, as a Christian, I think they are going to hell. I always reply with what the Bible says about believing in Jesus for salvation, and that only God knows their heart. We need to make sure a knowledge of heaven and hell doesn’t lead to our kids becoming judgmental of individuals themselves.

  1. Hell is hard to understand.

Theoretically and theologically speaking, I understand and can “justify” to myself why a good God sends people to hell. But from a very practical perspective, does it make “sense” to me that friends or family members – people I know and love – will suffer forever and ever for not having faith?

No.

Hell is hard to understand. If for some reason hell is not hard for you to understand, please know that hell is hard for the vast majority of people to understand, probably including your kids. To not acknowledge this when talking about hell almost trivializes the matter.

I will readily tell my kids that hell IS hard to understand, but that truth is not dependent on whether or not it makes sense to our human minds. If we accept all of the “joyful” parts of Christianity that we learn from the Bible, we have to accept the existence of hell as well – even if it is a very, very difficult thing to grasp. 

 

Original Blog Source: http://bit.ly/2Md4S62

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Scientists Like Stephen Hawking Believe in God?

¿Por qué los científicos brillantes como Stephen Hawking no creen en Dios?

Por Natasha Crain

El famoso físico, cosmólogo y autor Stephen Hawking murió. Era ampliamente conocido como uno de los científicos más brillantes de nuestro tiempo.

También era ampliamente conocido por ser ateo.

De hecho, muchos de los científicos más famosos de la actualidad son ateos.

Este punto no ha escapado a la atención de los escépticos que a menudo promueven la idea que la ciencia y Dios están en conflicto. Como evidencia de ese supuesto conflicto, los escépticos a menudo afirman que prácticamente ningún científico cree en Dios. Respaldan su aseveración citando una investigación de 1998 que mostró que el 93% de los miembros de la Academia Nacional de Ciencias (una organización científica de élite en los Estados Unidos) no creen en Dios. Ese hallazgo captó la atención de los medios de comunicación, y desde entonces se cita continuamente como un hecho conocido sobre la relación de las creencias religiosas y las profesiones científicas.

Por ejemplo, Sam Harris quien es un popular neurocientífico y autor ateo escribió:

Aunque es posible ser un científico y aún creer en Dios, como algunos parecen serlo, no hay duda de que un compromiso con el pensamiento científico tiende a erosionar, en lugar de apoyar, la fe religiosa. Tomando como ejemplo la población de los Estados Unidos: la mayoría de las encuestas muestran que alrededor del 90% de las personas en general creen en un Dios personal, pero el 93% de los miembros de la Academia Nacional de Ciencias no. Esto sugiere que el pensamiento científico es poco compatible con la fe religiosa.

Mi propósito en este artículo no es diseccionar las creencias religiosas de Stephen Hawking. Solo me refiero a él aquí porque su muerte llevó este tema una vez más a la discusión pública. Mi objetivo tampoco es analizar si Dios y la ciencia entran en conflicto (me refiero a esto en varios capítulos de  Talking with Your Kids about God –Hablar con tus hijos acerca de Dios–). En cambio, mi intención es ver si los científicos no creen en Dios y las implicaciones de la respuesta.

Si bien sabemos que la verdad no está determinada por la cantidad de votos, las estadísticas captan la atención de las personas y los jóvenes confían especialmente en la “opinión de expertos”, por lo que vale la pena que como padres dediquemos tiempo para explorar este tema. Cuando tus hijos preguntan por qué los científicos no creen en Dios (porque han escuchado que esa es una conclusión inevitable), esta es la discusión que deben tener.

¿Qué creen los científicos acerca de Dios?

Este es el tema del Capítulo 12 en Talking with Your Kids about God  (Hablar con tus hijos acerca de Dios), en el cual, explíco en detalle los cinco principales estudios de investigación que se han llevado a cabo sobre este tópico (con todas las referencias correspondientes). Voy a resumir brevemente los hallazgos aquí:

Estudio de James Leuba (1914) con actualización de Edward Larson y Larry Whitham (1996-98): en 1914, se descubrió que el 42% de los científicos creían en un Dios personal. Entre los científicos que Leuba identificó como “mayores” (científicos destacados), el número cayó al 28%. En 1996, Larson y Whitham intentaron replicar el estudio para conocer cómo los desarrollos científicos del siglo XX pudieron haber cambiado los puntos de vista religiosos entre los científicos. Sus resultados fueron casi idénticos: el 40% dijo que creía en un Dios personal. Para replicar el intento de Leuba de encuestar a un subconjunto de científicos de élite, Larson y Whitham encuestaron a la Academia Nacional de Ciencias. En ese grupo, la creencia en un Dios personal cayó al 7%. Este es el estudio específico al que se hace referencia con frecuencia para demostrar que los científicos no creen en Dios.

Estudio de religión entre académicos científicos (2005-08): la socióloga Elaine Howard Ecklund encuestó a casi 1700 científicos de 21 universidades de élite sobre sus puntos de vista sobre religión y ciencia. Descubrió que casi el 50% se identificó con una etiqueta religiosa. Es importante destacar que Ecklund llevó a cabo análisis estadísticos para identificar qué factores eran los predictores más significativos de creencias y comportamientos religiosos. Encontró que el predictor más fuerte de adherencia religiosa era la religiosidad infantil. En otras palabras, los científicos criados con una afiliación religiosa eran más propensos a ser religiosos como adultos, y aquellos criados sin afiliación religiosa eran más propensos a ser irreligiosos como adultos. Ecklund concluye:

Es una suposición de mucho trabajo académico afirmar que las creencias religiosas de los científicos corresponden a su compromiso con la ciencia. Los hallazgos presentados aquí muestran que, de hecho, los académicos de las ciencias naturales y sociales de las universidades élite de investigación son menos religiosos que muchos de los que pertenecen al público en general, al menos según los indicadores tradicionales de religiosidad. Asumiendo, sin embargo, que convertirse en científico lleva necesariamente a la pérdida de compromisos religiosos es insostenible si tenemos en cuenta la selección diferencial que hacen los científicos procedentes de ciertos trasfondos religiosos. Nuestros resultados indican que las personas de ciertos orígenes (los no religiosas, por ejemplo) de manera desproporcionada se inclinan a profesiones científicas.

Estudio del Pew Research Center (2009): los hallazgos sugieren que los científicos tienen aproximadamente las mismas probabilidades que el público en general de creer en Dios o en un poder superior.

Estudio de Entendimientos Religiosos de la Ciencia (2012-15): Ecklund realizó otro estudio que incluyó 574 científicos. En esta encuesta, el 36% de los científicos dijeron: “Sé que Dios realmente existe y no tengo dudas al respecto”, frente al 56% de la muestra general.

Consideremos ahora las implicaciones de estos estudios.

  1. No es cierto que el 93 por ciento de los científicos no creen en Dios.

Esta estadística frecuentemente citada se refiere solo a uno de varios estudios disponibles, y hay dos buenas razones por las que no deberíamos considerar que es un dato representativo.

En primer lugar, de las otras investigaciones queda claro que este hallazgo fue un caso atípico: los otros estudios importantes sobre este tema sugieren que del 33 al 50 por ciento de los científicos creen en un Dios personal, con cifras aún mayores si incluimos a aquellos que creen más ampliamente en un poder superior.

En segundo lugar, este estudio se realizó con un grupo único de miembros de la Academia Nacional de Ciencias, una organización de aproximadamente 2,300 científicos que fueron elegidos por otros miembros. Podríamos especular todo el día acerca de por qué estos científicos en particular son menos propensos a creer en un Dios personal, pero la conclusión es que esta organización no es representativa de la comunidad científica en general.

Lo más que se puede decir de este estudio es que el 93 por ciento de los científicos que son miembros de la Academia Nacional de Ciencias y respondieron a la encuesta no creen en un Dios personal. Es muy impreciso sugerir que el 93 por ciento de todos los científicos son ateos porque esta no es una muestra representativa.

  1. La correlación no es igual a la causalidad.

En las estadísticas, la correlación simplemente significa que dos variables tienden a moverse en la misma dirección: en este caso, aquellos que son científicos tienden a ser menos propensos a creer en Dios. Esto no significa, sin embargo, que ser un científico necesariamente causa que alguien no crea en Dios. (Piénsalo de esta manera: en algunas partes del mundo, llueve casi todas las Pascuas, pero eso no significa que la Pascua provoca la lluvia).

Si determinamos que convertirse en científicos hizo que las personas dejaran de creer en Dios, podríamos tener razones para pensar que hay un conflicto inherente entre la práctica de la ciencia y el teísmo. Pero, por el contrario, el estudio de Ecklund entre la religión y los académicos científicos reveló que los irreligiosos simplemente tienen más probabilidades de convertirse en científicos en primer lugar. La investigación disponible no sugiere que los científicos se vuelvan irreligiosos como consecuencia de su ocupación, aunque esto es lo que suelen asumir los escépticos. Y si convertirse en irreligioso no es una consecuencia de su ocupación, entonces todo el tema de lo que los científicos creen acerca de Dios se vuelve rápidamente menos relevante.

  1. Lo que los científicos creen acerca de Dios no tiene ninguna relación con la existencia de Dios.

Si bien debemos explorar este tema porque a menudo se plantea como un desafío a la verdad del cristianismo, debemos recordar que, en última instancia, las creencias no son ciertas según quién las tenga. Son verdaderos porque corresponden a la realidad. Los científicos no tienen más experiencia en la realidad de la existencia de Dios que cualquier otra persona.

Para obtener más información sobre estos estudios y una guía de conversación completa para usar con sus hijos al hablar sobre este tema, consulte Talking with Your Kids about God (Hablar con tus hijos acerca de Dios) en las páginas 125-132.

 

Blog Original: http://bit.ly/2DQI3M6

Traducido por Rudy Ordoñez Canelas

Editado por María Andreina Cerrada

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Does Suicide Condemn Someone to Hell_

Does Suicide Condemn Someone to Hell?

By Brian Chilton

NOTE: We recently received a question related to this topic so we decided to reblog this entry. We believe this is an extremely important issue we need to deal with as a Christian community.

Pastor Rick Warren and his family suffered a great loss as his son died from suicide. Suicide is the killing of one’s self.  It is a crime and a sin since there is a life taken which was made in the image of God.  Certainly, our thoughts and prayers are with the Warren family.  This post is done in sincere respect for the family.  That is why I felt led to cover this issue now, as there are many who have been affected by suicide.  With that in mind, many have theological issues with suicide.

Many ask if suicide can be forgiven.  The common thought is that suicide cannot be forgiven and immediately condemns someone to hell because the person committing the crime would not have time to ask for forgiveness after committing the sin.  Is this true?  Even more than this, is this the way we should view salvation?  In order to answer the question about suicide and salvation, we must first examine salvation itself.  So, before we answer the question of whether suicide condemns someone to hell, we must first answer the following questions: how is a person saved?  Who is it that saves?  What is the depth of salvation?  What about sins not yet committed?  After answering these questions, it will be our goal to answer the question using the fundamentals from the Bible concerning the salvation of whether suicide automatically condemns a person to hell.  First, we must ask, how is a person saved?

How is a Person Saved?

What does it mean to be saved?  Theologically speaking, it means that we have access to God and have a promise of a heavenly existence after we die.  We call it being “saved” because we recognize that we have been rescued from the penalty of sin and a rightful eternal destination in hell.  So, being saved means that one has a promise of eternal life with God in heaven.  So, how is one saved?  To answer that question, let us look at a powerful piece of Scripture by Paul written to the Ephesians.  Paul writes, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; 9 not as a result of works, so that no one may boast.  10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.”[1]  We will examine more of the passage that comes after this text later in the article.  But first, let us ask, how is it that a person is saved?

Paul makes it quite clear that salvation comes “by grace…through faith.”  The word “grace” or “charis” represents “favor,” “good will,” or “kindness.”  So, Paul is saying that it is by the good-will or charity of God that we are given salvation.  More on this in a moment.  But, what does Paul mean “through faith”?

The words “through faith” in the Greek text are “dia pisteuos” or “through faith.”  “Faith” does not mean a blind leap in the dark, but a thing that can be trusted and known with certainty.  Therefore, the text indicates that it is through a person’s dependency upon God’s gift through Christ Jesus that one can be “saved” or enter into a right relationship with God.  In other words, it is through trust and dependency upon God through Christ Jesus.  But, who is it that saves?

Who Is It that Saves?

If you followed the previous question, you can clearly see that it is God who saves.  Salvation is God’s gift to us.  We can especially see this as Paul continues to state, “and that not of yourselves, it is the gift of God; 9 not as a result of works, so that no one may boast.”[2]  In the Greek text, the statement ends “Theos to doron” or “God the giver.”  Paul makes this clear, even more so in the Greek text.  God is the one who gives the gift.  I cannot save myself.  You cannot save yourself.  There is only one who can give the gift of salvation… God alone.  This is critical in understanding our issue at hand.

If it is God that saves, then it is not by the actions of humanity.  It is God who calls a person to salvation.  It is God who enters a receptive heart.  It is God that cleanses.  It was God who bore the penalty for our sin.  And, it is only God who can proclaim us justified “or innocent.”  This salvation is not something that I can give you.  It is not something that you can give yourself.  It is a free gift offered by God.

Think of it like a Christmas gift.  If you were to buy a loved one a Christmas gift, you would buy the present.  You would put it in a box.  You would wrap the present (unless you can’t wrap or are just lazy).  You would give the present at the opportune time.  The only thing the person receiving the gift would do would be to open the gift and receive it.  It is the same with this salvation in which we speak.  So, we are brought before another question, what is the depth of that salvation?

What is the Depth of that Salvation?

When we ask about the depth of salvation, we are asking, how deep does salvation penetrate?  Does it cover all sins or is it a partial kind of forgiveness?  Well, let us look at some key passages that will help us understand this issue better.

The writer of Hebrews writes,

Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them.  For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; 27 who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself.[3]

 This passage is of critical importance.  The writer of Hebrews shows that Jesus is a High Priest who was sinless.  He did not have to offer up a sacrifice for Himself.  Rather, He offered up a sacrifice once for all.  This one time sacrifice covers a multitude of sins in the penitent believer.  Also, look at what is written in the first verse.  The writer of Hebrews wrote that “He is also to save forever those who draw near to God through Him.”  If this salvation is forever, then what could take it away?  Jesus gives us another hint of the depth of salvation.

Jesus Himself even states, “My sheep hear My voice, and I know them, and they follow Me; 28 and I give eternal life to them, and they will never perish, and no one will snatch them out of My hand. 29 “My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand.  30 “I and the Father are one.”[4]  Two things stand out in this passage, as well.  One; God is greater than all.  If God says one is forgiven, who can claim otherwise?  Nobody.  Two; no one or nothing can take away one from the hand of God.  In the issue at hand, this is HUGE in understanding the outcome.  But, we must also ask, is there anything that is unforgivable?

Is there Anything Unforgivable?

Does the Bible list anything that is considered “unforgivable”?  By “unforgivable,” we are indicating something for which there is no forgiveness.  With the issue of suicide, some have elevated the crime as an unforgivable sin.  But, what is listed as unforgivable?  Do we know?  Actually, yes we do.  We know from Jesus Himself.

Jesus states, “Therefore I say to you, any sin and blasphemy shall be forgiven people, but blasphemy against the Spirit shall not be forgiven.  32“Whoever speaks a word against the Son of Man, it shall be forgiven him; but whoever speaks against the Holy Spirit, it shall not be forgiven him, either in this age or in the age to come.”[5] What is this unforgivable sin?

If you look at the context of the passage, earlier the Pharisees had attributed the work of the Holy Spirit in Jesus to the work of Satan.  Jesus shows that attributing the work of God, more specifically the work of the Holy Spirit, to the work of the Devil is unforgivable.  Can someone reproduce this sin today?  From the text, it would seem that the only way that this sin could be reproduced is if one dies without acknowledging the Spirit’s work of salvation in and through Jesus Christ.  Therefore, the unforgivable sin is the rejection of the Spirit’s work through Christ Jesus unto death.  Notice that Jesus says that all other sin and blasphemy will be forgiven save this one.  Is suicide the unpardonable sin?  It isn’t according to the words of Jesus.

We are getting a clearer picture on the issue now.  But, we have one question that must be tackled before we formulate a conclusion on the issue of suicide and salvation.  Some would argue that suicide cannot be forgiven because the person committing the act was not able to ask for forgiveness after committing the deed.  So, what about sins not yet committed?  Are we forgiven for future sins or must we ask forgiveness after committing every specific sin?

What about Sins Not Yet Committed?

The writer of Hebrews gives us a clue to this question in the previous Scripture that we quoted in Hebrews.  Paul writes in Romans,

But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. 9 Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him.  So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men. 19 For as through the one man’s disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous.  20 The Law came in so that the transgression would increase; but where sin increased, grace abounded all the more, 21 so that, as sin reigned in death, even so grace would reign through righteousness to eternal life through Jesus Christ our Lord.[6]

 Okay, this was a lot.  But, let us look at some important principles.  First, sin entered all of humanity through the one rebellious act of the first two human beings (Adam and Eve) against God.  From that moment, all of humanity was cursed with sin.  The moment sin enters a holy race it is tainted.  It is like one spot of black paint in a gallon of white paint.  It will not be pure white anymore.  (It is like my wife trying to explain to me the difference between white and off-white.  I still have difficulties determining between the two, but there is a difference.)  Second, through Christ all human beings can be saved by His action on the cross.  Third, the righteousness that came through Christ’s actions on the cross resulted in salvation to everyone open to receive.

So, what about sins not yet committed?  When Christ died, none of us were yet alive.  Therefore, none of our sins had yet been committed.  Yet, through the action of Christ on the cross, He died for all of our sins yet to be.  When a person thinks that every minute sin must be accounted for by the asking of forgiveness by the person, it places the emphasis on human actions instead of the divine act given for us.  Anytime the emphasis is placed on human actions over God’s forgiveness, it takes away from the work on the cross and places it on human actions.  Let me illustrate why this is problematic.

Suppose a man is on his deathbed.  Perhaps he has had an estranged relationship with his brother.  Even though he has accepted Christ as his savior, he still has hard feelings for his brother.  He wanted to make things right as his brother lived in another part of the country, but never was able to do so.  Let me ask you this; suppose the man dies without making things right with his brother.  Does this action keep him from entering heaven because he has an estranged relationship with his brother?  Or even worse yet, perhaps the man told a little white lie before getting in his predicament and forgot to ask forgiveness.  Does this keep him from heaven?  You see how complicated this could become.  But, you should also see where the emphasis lies.  The emphasis is not on Christ’s work on the cross, but our actions as believers.  So, what can we make of the issue of suicide and salvation?

Conclusion:

Does the act of suicide condemn someone to hell?  Suicide does not condemn a person if the person had a right relationship with God through Jesus Christ.  The answer depends on whether the person who committed the act was in a right relationship with Christ Jesus.  The work of Christ on the cross atones all our sins.  That is not to say that this gives us a license to sin.  Heaven forbid.  It should bring about a transformation in one’s heart.  However, this salvation does not mean that the “saved” individual will not have troubles and trials.  It also does not promise that the Christian will always do everything right.  (By the way, this is why the Christian MUST regularly attend a Bible-believing church.  When you slip from regular Christian fellowship, the likelihood of slipping and falling increases.)  For some, depression can become an obsession.  When depression becomes an obsession, it can become an oppression for which trouble may occur.  Let’s be honest.  If you are a Christian, you strive to do what is right.  But, it is not always easy.  This happened to Paul, as well.  Paul wrote, “For the good that I want, I do not do, but I practice the very evil that I do not want.  20 But if I am doing the very thing I do not want, I am no longer the one doing it, but sin which dwells in me.  21 I find then the principle that evil is present in me, the one who wants to do good.”[7] So, no one is immune to bad deeds.  Even the strongest of us can slip and fall.  So, why would we think that a bad decision would nullify one’s salvation?

This issue is very important to me.  When I had just graduated high school, I was called home from the Bible college that I was attending at the time.  I was told that my very own grandfather, of whom I was very close to, had committed suicide.  My grandfather had some medical problems where he suffered from a lack of blood flow to his brain.  He began to have delusions and had great problems with depression.  I will never know why this happened.  However, I cannot believe that God would negate the power of his forgiveness on the cross because of one major lapse in my grandfather’s decision making abilities.  To make matters worse, I was about to be confronted with this issue even harder.

When I returned to Bible college, a student attending there had heard of the incident with my grandfather.  Do you know what he said to me?  He said, “You know your grandfather is in hell don’t you?”  Really?  You are really going to tell someone that?  Even if it were true, what kind of sick perverted person says that to someone while they are grieving?  But, was he right?

No!  Some may claim that this issue has slanted my beliefs.  However, if you research the essentials of salvation which we just presented, I think you will find that suicide is not the unforgivable sin that some have purported.  Is it the result of bad decisions and faulty thinking?  Yes.  Is it serious?  Yes.  Is it wrong to commit?  Absolutely.  Is it unforgivable?  No, the grace of God is stronger.  But, this information comes with a warning.

Just because suicide is not the unforgivable sin, this does not give someone the freedom to use this as an out.  If you are contemplating suicide, get help NOW!!!  You may think that things are bad.  But, let me tell you this; you will make matters horrific for your loved ones if you take your life.  There is a help that is available to you, but you have to be willing to use it.  We are a triune person made in the image of God: body, mind, and soul.  To get spiritual help, see your pastor.  To get physical help, see your doctor.  But if you are having mental issues or bouts of depression, see a counselor or a psychologist.  There is no shame in obtaining help.  If you are contemplating suicide, call the National Suicide Prevention Lifeline at 1-800-273-TALK or go to www.suicidepreventionlifeline.org.  Remember, suicide is a permanent solution to a temporary problem!

Notes

[1] All Scripture unless otherwise noted comes from the New American Standard Bible: 1995 Update (LaHabra, CA: The Lockman Foundation, 1995), Ephesians 2:8–10.

[2] Ibid.

[3] Hebrews 7:25–27.

[4] John 10:27–30.

[5] Matthew 12:31–32.

[6] Romans 5:8-9, 18–21.

[7] Romans 7:19–21.

 

Brian G. Chilton is the founder of BellatorChristi.com and is the host of The Bellator Christi Podcast. He received his Master of Divinity in Theology from Liberty University (with high distinction); his Bachelor of Science in Religious Studies and Philosophy from Gardner-Webb University (with honors); and received certification in Christian Apologetics from Biola University. Brian is currently enrolled in the Ph.D. program in Theology and Apologetics at Liberty University. Brian has been in the ministry for over 15 years and serves as a pastor in northwestern North Carolina.

Original Blog Source: http://bit.ly/2Olwoe4

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The MAVEN Experience

The MAVEN Experience

By Tim Stratton

The primary goal of FreeThinking Ministries is to equip the church to engage the culture. In my opinion, no one is doing that better than Brett Kunkle. Kunkle became well-known in the apologetics community through his time at Greg Koukl’s organization, Stand To Reason. Recently, however, Kunkle has branched out and started MAVEN, an organization focused on helping the next generation know the truth, pursue goodness, and create beauty.

What exactly is a “maven?” Wikipedia defines maven as “a trusted expert in a particular field, who seeks to pass timely and relevant knowledge on to others in that field.” Kunkle’s particular “field” is worldview, apologetics, and the gospel of Jesus Christ. Since our goals overlap (and we are both former youth pastors), Kunkle invited FreeThinking Ministries to partner with MAVEN to pass this “timely and relevant knowledge” of God along to teens.

This is primarily accomplished through MAVEN’s Apologetics Immersive Experience. I joined Kunkle and his crew this summer to witness the “experience” first hand on the campus of Cal-Berkeley in northern California. Three youth groups—from New York, Colorado, and Utah—joined forces under Kunkle’s lead. What I witnessed was amazing!

Teenagers from around the country put many “stones in the shoes” of people in the Bay Area. They engaged in respectful and intelligent dialogue with atheist speakers, talked to skeptical U.C. Berkeley students and professors, visited Alcatraz, the Golden Gate Bridge, and even went surfing. As a former youth pastor, I can attest that this was the best “evangelism training” I have ever witnessed. These teens are inoculated by the MAVEN team “injecting” them with the best arguments atheists, and those of other religions will offer against Christianity. That might sound risky, but then Kunkle and his team show the students all the logical flaws with these arguments raised against the knowledge of God (2 Corinthians 10:5). After training, teenagers are sent to the mission field, in this case, UC Berkeley, to put their new-found apologetic skill set to the test.

The Berkeley Survey & Dialogues with Atheists

This is primarily accomplished through a survey MAVEN has developed. Teens spread out across the campus in groups of two or three and ask students and professors if they would be interested in taking a quick survey on worldview. Unless one is late to class, most are happy to engage in this discussion.

Many of these campus surveys at Berkeley would turn into 45-minute conversations about worldview, God, and Jesus Christ. I lost track of how many times an ardent “anti-Christian” would take a step back and say “you’ve really given me something to think about.” Or, “I guess I’ve never thought about it that way before.”

After conducting campus surveys, the students and MAVEN leaders reconvene. One evening I had the opportunity to teach students about how we have epistemic access to the supernatural. That is a fancy way to say, “how we can know the supernatural exists.” I explained that although we cannot directly sense the supernatural with our five senses, logic provides epistemic access to the supernatural. I offered the Kalam Cosmological Argument as one example.

To be fair, however, MAVEN allows teens to be exposed to ideas from atheists as well. A prominent atheist in the San Francisco area was invited to give the students his best shot. Kunkle invites certain atheists to come to speak to kids and lets them explain why they believe atheism is true and Christian theism is false. There is one catch: they must engage in a dialogue with the teenagers. Shortly after my discussion (about how we have epistemic access to the supernatural through logic) came to close, one particular atheist entered the classroom and proclaimed: “Even if the supernatural does exist, we would have no way of knowing it!”

The youngest student in the room (still in middle school) raised his hand and with what he had learned an hour earlier politely asked: “Have you heard of the Kalam Cosmological Argument?” The atheist said that he was aware of the Kalam, but was no expert. The young student (while regularly looking back at me to make sure he was explaining it correctly) began to debate the atheist. His classmates joined him and were able to explain how we do have the ability to know the supernatural exists and how we can know specific things about supernatural entities.

The takeaway is this: the atheist left his encounter with the teens with his “faith” shaken. The Christian teens left with their faith strengthened with logic and reason.

Movie Night

The MAVEN experience also includes times of Bible study and prayer, time enjoying God’s creation, and time learning how to see everything through the lens of a Christian worldview — a worldview that happens to be true! This even includes a lesson on how to watch a movie.

One evening we all gathered to do just that — watch a movie. Before it began, Kunkle prepared the students to keep several things in mind when watching any movie and to always look for certain ideas, assumptions, moral values, and how characters are developed throughout the story. We then watched Les Miserables starring Liam Neeson and Uma Thurman.

After the movie, Kunkle led a fantastic conversation by asking some key questions regarding the overarching theme, who are the “good guys” and who are the “bad guys.” (What makes them “good” and “bad”?) What values are promoted and what is the “good life” according to the movie? These questions led to a fantastic and deep conversation with the teens.

Conclusion

By the end of the week, teens in these three youth groups were equipped to engage the culture! They all know exactly what they believe and exactly why they believe it. They know the Gospel and are prepared to share it and also to answer questions and objections raised against the Gospel message (which is a rarity)! These students also learned how to worship God while enjoying His beautiful creation — and simultaneously learning how to surf. The kids had tons of fun and were transformed by the renewing of their minds (Romans 12:2). They also changed a few lives for eternity.

If you are a youth pastor, Sunday school teacher, parent, or grandparent, you must do whatever it takes to get your kids on one of these trips before they graduate! To get a glimpse of the MAVEN experience click here for a Berkley trip and here for a Salt Lake City trip (they also offer a “Worldview Roadtrip”)! To learn more about these experiences email Glenn Pinson here: glenn@maventruth.com.

Stay reasonable (Isaiah 1:18)

 

Tim pursued his undergraduate studies at the University of Nebraska-Kearney (B.A. 1997) and after working in full-time ministry for several years went on to attain his graduate degree from Biola University (M.A. 2014). Tim was recently accepted at North-West University to pursue his Ph.D. in systematic theology with a focus on metaphysics.

Original Blog Source: http://bit.ly/2LYzO9U

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A Practical Guide to Culture: Helping the Next Generation Navigate Today’s World

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Do you feel like you are fighting a losing battle for the hearts and minds of your kids?

Something has changed. We all sense it. The cultural pressure is increasing, especially on our kids. But even in a world of ever-present screens, gender-identity questions, and addictions, kids can have clarity and confidence. We must help them and there’s nobody better in this important subject than Brett Kunkle founder of MAVEN. In this interview Frank and Brett talk about his latest book A Practical Guide to Culture: Helping the Next Generation Navigate Today’s World. Where he explores questions such as:

– What unseen undercurrents are shaping twenty-first-century youth culture?

– Why do so many kids struggle with identity?

– How do we talk to kids about LGBT issues?

– How can we steer kids away from substance abuse and other addictions?

– How can we ground students in the biblical story and empower them to change the world?

and more! Don’t miss it!

 

 

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How Do I Explain Abortion To My Children_

How Do I Explain Abortion To My Children?

,

By Michael Sherrard

These kinds of questions keep you awake at night. Knowing how and when to talk to your children about sensitive issues isn’t an exact science. But we better figure it out quick. While we contemplate the best way to do it, our little ones are being taught by someone else. The internet, social media, and public education have changed the rules of the game. With that in mind, here are four practical suggestions for parents and church leaders on how to get ahead of the issue and teach your children about abortion.

  1. Start Early.

Parents always struggle with “how soon do I allow my children to see the brokenness in the world?” My wife, Terri, and I err on the side of sooner than later. I want the first time my children to be horrified by the brokenness of our world to be in the safety of our company and in the context of the gospel. Besides, in the tech age, I’d be foolish to think I can keep the filth away. It will find them. My children need to be ready for when they encounter the darkness.

We need to be proactive in teaching our children. This doesn’t mean that we the force the issue, though. A good way to be proactive but not overbearing is to use questions to gently bring up sensitive subjects. They way I broached abortion with my oldest daughter (age 7) was by asking her if she knew why I went on a recent trip to England. She said, “to speak.” I said, “Yep. I went to speak about abortion. Have you heard that word before?” She shook her head no. I left it there. One minute later she asked what it meant, and we had an amazing conversation.

Good teaching requires knowing your children’s knowledge and assumptions. Bad teachers simply lecture and then patronizingly ask, “Does that make sense?” Don’t do this with your children. Instead, ask your children questions to find out where they are on abortion. Are they oblivious, disinterested, or already educated? Find out. Asking questions also allows for self-discovery. You’d be amazed at the insight of seven-year-olds. They are already making sense of the world. They are forming their moral framework. When simply asked a question and introduced to abortion, children often know what to think if it.[1]

  1. Simplify The Issue.

Children, and adults for that matter are confused about the pro-life position. We must simplify it. People need to know that we are pro-life because we believe it is wrong to intentionally kill an innocent human being. Abortion is the killing of an innocent human being. Therefore, we believe abortion is wrong.

Children also need to know the reasons that support this belief. They need to know that along with scripture we are pro-life because science and philosophy direct us to be. Science informs us that from the earliest stages of development the unborn are distinct, living, and whole human beings. And philosophically, we understand that there is nothing morally significant in the difference between an embryo and adult that would justify killing the unborn. Differences in size, level of development, environment, and degree of dependency are not good reasons to kill the unborn.[2] 

The case for life is reasonable, rationale, and remarkably simple. Children easily grasp it. Use questions to simplify the issue, teach the pro-life syllogism, and explain the science and philosophy that support our conclusion.[3] Here are some questions you can use.

  • “Is it okay to kill humans?”
  • “Are the unborn human, and if not what are they?”
  • “Would it be okay to kill unborn humans because they are smaller, not aware of themselves, dependent on their mom for survival, and living in her womb?”
  • “Are humans valuable because of what they can do like be self-aware and able to care for themselves? Or are they valuable because of what they are, a human being?”
  • “If the unborn are valuable because they are human, what should we do with them?”

There you go. It’s that simple. You can teach your children the scientific and philosophical case for life by having a conversation directed by the right questions.

  1. Talk About It From The Pulpit.

I understand that many pastors don’t want the controversy that might accompany speaking on a social issue, but neutrally isn’t an option when it comes to abortion. Children are very observant. When the church is silent on abortion one of two things is communicated to them: either that abortion is tolerable or that it is unforgivable. Both positions are false.

The sin of abortion is a horrific sin for which the blood of Jesus Christ is sufficient. People in our congregation need to hear that abortion is wrong and that there is mercy, forgiveness, and healing for those who have participated in one. When the pulpit addresses abortion, it shows the relevancy of Christianity to our children. It shows that it speaks to all of life. Speaking on it also allows sin to be seen in a concrete rather than abstract manner which makes the gospel more tangible. If you want to faithfully teach your children about abortion, the pulpit must be involved. When it is not, the church undermines the work in the home.[4]

  1. Care For Those Affected By Abortion.

Training our children to be pro-life doesn’t mean that we just make then apologists. We want them to serve and love those affected by abortion. Whether this means that they serve in a local pregnancy resource center, or simply show compassion to their friends who have had an abortion, actively loving those affected by abortion must be stressed.

Do this as a family or a church family. Our youth group went and served our local pregnancy resource center by doing odd jobs for them. Our youth painted, cleaned up the grounds, folded clothes, and many other things. They also were given a short presentation by the director educating them on what the resource center did for a woman. Many of our kids had no idea what the resource center was doing. This experience opened their eyes to the compassion in the pro-life movement and the reality of abortion in a way that words never could.

Parents, church leaders, we must be motivated. Children are almost always ready for more than we give them. Knowing when they are ready for something isn’t always clear. But I would rather make a mistake a time or two of addressing something too early rather than too late. So start early and teach the simple pro-life message in the home and the church, and may we all show the compassion that springs from the love of our Lord.

Notes

[1] Check out “Children asked about Abortion” by my friends at the Human Coalition.

[2] See “How to Defend Your Pro-Life Views in 5 Minutes or Less” by Scott Klusendorf for an excellent, concise summary of the pro-life position.

[3] A syllogism is simply a conclusion that is supported by reasons. This is the pro-life syllogism in case you missed it.

  • Premise/Reason 1: It is wrong to intentionally kill an innocent human being.
  • Premise/Reason 2: Abortion is the killing of an innocent human being.
  • Conclusion: Therefore, abortion is wrong.

[4] I am a pastor, and I’ve experienced the fruit of speaking an equipping, gospel-centered message on abortion. Pastors, you can win on this issue. You don’t need to fear taking it on. For our story and some resources on how to do this is your church, visit the Pro-Life Pastors Initiative at plpi.info.

 

Michael C. Sherrard is a pastor, the director of Ratio Christi College Prep, and the author of Relational Apologetics. Booking info and such can be found at michaelcsherrard.com.

Original Blog Source: http://bit.ly/2LXSW87

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Would A World Without Satan Lack Evil_

Would A World Without Satan Lack Evil?

By Rajkumar Richard

The question, “Would there be less evil in a world without Satan?” could be relevant, for if the answer to this question is a yes, then we could plausibly ask, “Why did God create angels, i.e., Satan if evil in this world would be lesser without Satan?”

Within this context, if God had not created Satan, evil would have been less, and our world would have been a good world. However, since God created Satan, could we then infer that God erred in HIS decision to create Satan?

The entailment to this thought process could potentially debunk Historic Christianity. God (as a maximally great being) cannot err. If God erred in creating Satan, HE cannot be God. Hence God’s existence could be disputed. The infallibility of the Bible that reveals God to mankind could also be thus disputed. We could go on and on.

Let us discuss this theme by considering the following aspects albeit from a biblical standpoint.

The Source of Sin

Sin is an evil action or motive that opposes and assaults God. Sin replaces God with something or someone in God’s rightful place of supremacy. Sin entails evil.

Understanding the source of sin is vital to understanding the theme we are discussing now. If Satan is the source of sin and evil, one could argue that God should not have created Satan to keep the world free of sin and evil.

The “Animal Nature” of man is the source of sin, claimed British Philosopher and Theologian Frederick R. Tennant. Under this notion, humans possess natural animalistic impulses as a means to human survival that have intensified through natural selection based on their evolution from less highly developed forms. Other theologians have posited other sources of sin. However, each of these views has been found to be largely inadequate.[1]

The Bible teaches differently. Sin is not caused by God (James 1:13), but man is responsible for his sins (James 1: 14-15).

Man possesses certain innate desires. He could either satisfy those desires in moderation or sin by abusing those desires to either hurt himself or the others.

His ‘desire to enjoy’ could result in an enjoyment of eating in moderation or a sin by being a glutton, whereby he injures himself.  His ‘desire to obtain’ could be satisfied either by legitimately acquiring material possessions or he could sin by exploiting and stealing from others. His ‘desire to achieve’ could be satisfied either through legitimate achievement or he could sin and achieve at the expense of others.

Man could satisfy these desires in a godly manner by dwelling within the divinely imposed constraints. But man sins when he fails to accept the divine limits to these desires and makes these desires as ends in themselves, which are the cravings of a sinful man (1 John 2: 16).

While desires are natural, there could be external inducements (Satanic or human) that motivate a man to sin. Whatever be the case, man is wholly responsible for his sins. Sin is the choice of the person who commits it.

Function of Satan in Sin

Satan is a demon (cf. Luke 10: 17-20). He is the tempter and deceiver. Satan opposes God and the work of Christ by tempting and deceiving humans. Satan tempted Adam & Eve, Jesus, Judas, etc. (cf. Acts 5:3, 1 Corinthians 7:5, 2 Corinthians 2: 11, Ephesians 6: 11, 2 Timothy 2: 26).

Sometimes we state that Satan is the source of sins. While making such statements, we use the word “source” informally. In this informal usage, “source” refers to an ‘originator’ or an ‘instigatory cause.’

If we claim that Satan is the source of all sins, i.e., if we use the word ‘source’ to mean, in an Aristotelian sense, the material cause (‘that out of which’) or the efficient cause (‘the primary source of…’), then we posit dualism. Dualism contradicts the Bible, for there are no two equally ultimate powers, one good, and the other evil.

God is the only ultimate power and God is good. God is not the source or the originator of sin or evil. Moreover, Satan was originally created good; hence Satan is not the source of sin and evil.

Potency of Freewill to Sin without Satan

If asked differently, the title question would be, “Would Adam & Eve have sinned without Satan?” Since man is responsible for his sins, the answer should be yes.

The premise on which this argument is also predicated on is the freewill-based rebellion of angels in the heavenly realm. (This premise presupposes the metaphysical similarity of the free will of angels and humans.)

The angels that rebelled against God did not have an external inducement (as Adam & Eve had Satan as an external inducer). There were only two entities during the angelic fall – God and Angels. (Even if mankind was created before the fall of Satan, man was totally incapable of influencing Satan’s fall.)

Since God can neither tempt nor cause evil, the angelic rebellion was an entailment of their free will. Therefore, it is quite reasonable to conclude that Adam & Eve had the potential to sin or would have sinned irrespective of the presence of Satan.

Satan merely accelerated the sin of Adam and Eve. Had Satan not existed, Adam and Eve would have sinned (or eaten from the tree of the knowledge of good and evil) sooner or later.

Conclusion

Satan is not the source of sin. Man’s free will is the source of sin. Man would have inevitably sinned regardless of Satan’s existence.

Would the quantum and the extent of sins be minimized if Satan was not created? Not necessarily so, for if Satan is to be considered as an accelerant of sin, then there is a possibility that the quantum and the extent of sins would be actualized at a later time. So the quantum and the extent of sins would have been the same with or without Satan, for the potency of man’s free will to sin is independent of Satan.

The other possibility is that the quantum and the extent of sins would be lesser without Satan. In which case, the question, “If evil in this world would be lesser without Satan, then why did God create Satan?” gains legitimacy.

If Satan is the sole cause of evil, then evil would have been absolutely eliminated, had Satan not been created. However, since Satan exists and that Satan is not the sole cause of evil, only God, in HIS omniscient wisdom would be able to determine the extent to which evil would be reduced had angels not been created.

But on the other hand, if the good that is to be actualized from the good angels in ministering to people is commensurately immeasurable, then God would be justified to create Satan even with the potential of evil.

Finally, natural evil, which is devoid of human willing and acting, such as hurricanes, tornadoes, volcanic eruptions, earthquakes, tsunamis, etc. and suffering caused by a host of diseases such as cancer, cystic fibrosis, etc. exist independent of Satan and adds substantial numbers to the victims of evil. The pain and suffering caused by natural evil and diseases are innate in the creational design of this world and the human body.

The fact of the matter is that evil would not cease to exist if Satan were to be non-existent. Hence, numbers need not matter. When evil exists, the terms ‘lesser’ and ‘greater’ do not gain greater significance, for the world we live in would be evil even if only 1% of the total population (1 out of 10 people) are adversely affected by evil. Moreover, if only 1% of the total population is affected by evil, then there is a certain possibility for evil to increase.

Therefore, the question, “Would there be less evil in a world without Satan?” would neither debunk nor harm Historic Christianity.

Notes:

[1] Other theologians have posited various sources for sin. The “Anxiety of Finiteness” was proposed by Reinhold Niebuhr (1892-1971). The idea of “Existential Estrangement” was proposed by Paul Tillich (1886-1965), the “Economic Struggle” proposed by the Liberation Theology, and “Individualism and Competitiveness” as argued by Harrison Sacket Elliott (1882-1951).

 

Rajkumar Richard is passionate to strengthen the faith of fellow Christians, especially the young Christians. He has a Masters in Religion (Southern Evangelical Seminary, NC, USA) and Masters in Biology (School of Biological Sciences, Madurai Kamaraj University, India). He is a Christian blogger, itinerant speaker, social evangelist, and a mentor to young Christians.

Original Blog Source: http://bit.ly/2OKqCUp

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