Book Revelation Author

Who Wrote the Book of Revelation?

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By Brian Chilton

As a teenager, I remember being a bit frightened of the book of Revelation. The smell of acne face cleanser filled the room as I dove into mysterious depictions of four-faced angels, beasts from the sea and land, of massive angels, and 100-pound hailstones being hurled to the earth. While Revelation holds mysterious and frightening images of the end-times, the book of Revelation was written to be an encouragement to Christians of all times. But, who was it that penned the word of Revelation? This article will conclude our series titled “Who Wrote the New Testament?” as we investigate the author of the book of Revelation.

Author: Tradition has long held that John the apostle, whom we have seen penned the Fourth Gospel and the three letters attributed to him, wrote the last book of Scripture. If so, John penned much of the New Testament, with only Paul and Luke writing more than him. While there were skeptics, even early on, about the authorship of the text (most likely due to the apocalyptic nature of the book), the general consensus was that John the apostle was the author. Four reasons exist as to why one should accept Johannine authorship of Revelation.

1) The author identifies himself as “John” in Revelation 1:4; 1:9; and 22:8. This does not necessarily indicate that this John was John the apostle. We know of a John Mark, who penned the Second Gospel, and a possible John the Elder (although it is possible that John the apostle was also known as John the Elder in some instances, yet there are reasons to believe that another John could have lived as a church leader, especially since “John” was a popular name).

2) The author of the book clearly had a strong connection with the seven churches of Asia Minor as evident in Revelation 2:1-3:22. Tradition states that John the apostle served as the pastor to the churches in Ephesus.

3) The author’s circumstances greatly match those of John the apostle. Second-century sources indicate that John was exiled to the Isle of Patmos. Ignatius (35-107 AD) writes of particular conclusive facts in that “Peter was crucified; Paul and James were slain with the sword; John was banished to Patmos; Stephen was stoned to death by the Jews who killed the Lord? But, [in truth,] none of these sufferings were in vain; for the Lord was really crucified by the ungodly.”[1] John the apostle’s exile matches what we find of the author of Revelation (1:9).

4) Throughout the text, Old Testament images indicate one who has been thoroughly immersed with a Hebrew education and upbringing. John the apostle matches that requirement.

5) The Lexham Bible Dictionary discusses a finding called the Harris Fragments. Accordingly, these fragments give further insight to the writings of Polycarp (69-150 AD), a disciple of John. The fragments “offer unique insight into reconciling John’s martyrdom and his reported long life and natural death in that:

  • They support the second-century church tradition that John the Apostle, the son of Zebedee, lived a long life in Ephesus after suffering exile on Patmos, and died a peaceful death.
  • They account for the fulfillment of Jesus’ prophecy about the martyr’s death that John the son of Zebedee would die.”[2]

From what we have gathered, John the apostle is the clearest candidate for authorship of Revelation. I ascribe to the mentality, “If it isn’t broken, don’t fix it.” Long-held traditions should only be overturned if there is clear evidence to the contrary. I do not see that with the tradition that John the apostle authored the last book of Scripture. Quite honestly (as you have seen if you have read all my entries on this matter), I do not see any compelling reason to reject the traditional authorship ascribed to any book of the canonical New Testament.

Date: Interestingly, some scholars are dating Revelation earlier than what has been traditionally held due to the thoroughly Jewish imagery found in the text. Those holding an older view for the dating of Revelation promote the late 60s as the time the book was written. However, the view that the book was written later in the first-century, most likely in the late 80s or early 90s holds greater strength.

Purpose: As mentioned at the beginning of the article, Revelation was not given to scare us. Rather, it was written to encourage believers of all times that despite the troubles faced, God will win in the end. Good will triumph evil. The powers of darkness will be confined by the powers of light. Revelation tells us much about God, Christ, humanity, sin, the church, angels, as well as Satan and his demonic forces.

The book hosts an introduction (1:1-8); letters given to the seven Churches of Asia (2:1-3:22); depictions of what will happen in the end-times by three septets—seven seals leading to seven trumpets leading to seven bowls of wrath—ultimately leading to a new heaven and a new earth (4:1-22:5); and a conclusion (22:6-21).

Be encouraged by Revelation! God gave John the apostle this vision for a reason. It was to let us know that the believer should hold an eternal perspective understanding that God has won, is winning, and will win in the end.

For your listening enjoyment, the Gaither Vocal Band performs “John the Revelator.”

Notes

[1] Pseudo-Ignatius of Antioch, “The Epistle of Ignatius to the Tarsians, Chapter III,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 107.

[2] Tracee D. Hackel, “John the Apostle, Critical Issues,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

 

Brian 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 a student of the Ph.D. program in Theology and Apologetics at Liberty University. Brian is a full member of the International Society of Christian Apologetics and the Christian Apologetics Alliance. Brian has been in the ministry for over 14 years and serves as the pastor of Huntsville Baptist Church in Yadkinville, North Carolina.

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Reason Relationship God

Can Reason Lead Us To A Relationship With God?

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By Al Serrato

Most atheists feel confident that they have “reason” on their side. As a result, many are surprised when a Christian apologist takes an evidentialist, or reason-based, approach to matters of “faith.” Not long ago, the issue arose in a conversation I was having with a skeptic. I had been laying out the basic philosophical arguments for the existence of a supreme, uncaused being.

Accepting the logic of these arguments, she shifted her challenge, saying: “You want me to use reason to get me to agree that God exists, but then stop using it as soon as I get to that point.” In other words, despite hearing rational arguments about the existence of God in general, she could not fathom that a belief in God in particular – the God of the Bible, for instance – could be based on anything other than wishful thinking. Faith, after all, was simply not rational.

My response went something like this: “Hopefully by now, you see that I am not asking you to abandon reason. The types of argument may vary, and the level of certainty about particular conclusions might also differ, but for everything that historic Christianity affirms, there are good reasons to believe what we believe.” She shook her head in, well, disbelief.

“As it applies to Christianity,” I persisted, “some of what we know about God can be inferred from observations. This is referred to as ‘general revelation.’ Consider what we see of the universe: it is spatially and temporally immense, beyond our ability to understand and grasp; it is well-ordered and predictable, with set laws such as logic and math, physics and chemistry, all operating flawlessly, consistently and seamlessly. It contains examples of breath-taking beauty, such as the inherent beauty of music and nature, and heart-pounding emotion, such as the joy of first love or the miracle of birth. But it is also quite deadly, or at the very least quite inhospitable to humans. Despite its immense size, it appears that we can live only in a sliver of air on a remote planet, and even there, most of the planet is exceedingly dangerous to us. You see, my ability to reason can lead me to some generalities: God must be immensely powerful and intelligent; he must be artistic and love order. He must be capable of great love. But is he … harsh? Uncaring? Why is this creation so dangerous? And, most importantly, what comes next? Reason cannot lead us to any answers here. We see a glimpse of God, but not the full picture.”

She wasn’t sure where I was going, and in a way, neither was I. The next step, to a rational reliance on the words of the Bible, is a big step; in fact, for many, it has been, and remains, too big a step for them to take.

I resumed. “To move to a personal relationship with God – in the specific, not general sense – requires more; it cannot be based completely and exclusively on reason. It does, in fact, depend also on faith, but it is a faith that stems from, and finds support in, reason.”

“You want it both ways,” she countered. “You want to call it reason when it is simply wishful thinking.”

I knew what she meant, and I acknowledged that I was struggling with putting these thoughts into words. “No, there is a difference that you’re not seeing. Believing in unicorns is a function of faith; there is no evidence for them, and no good reason to believe they exist. But if you had actual evidence – from trusted sources – that such animals existed, your “faith” in them might eventually become reasonable. The problem isn’t that believing in exotic animals is irrational; the problem is that believing in such animals when there is no evidence – no reason – to support that belief is irrational.”

I shifted gears a bit, wanting to get on to the point while there was time.

“Now, put yourself for a moment in the position of the creator-God. You want to give people true free will so that they are not mere automatons, and you want them to choose a relationship with you without forcing them to do so. Your problem is twofold: if you make your presence too intrusive, they will believe because they have no real choice, but if you reveal nothing of yourself, they will have no basis to know you. So, what you do is reveal enough of yourself so that they will see your presence. Then you choose a messenger who will convey your intentions. It must be fined tuned this way so that those who respond do so freely and not under coercion. Those who do respond freely will eventually be made perfect; he will work on them to free them from their fallen nature and to remove some of what separates them from him. Those who reject him get what they are seeking – separation from him.”

“Christianity affirms that God chose a particular people to convey this message. He used prophets to speak for him, then sent his son. Much of what I trust in about God comes from the words of that son, Jesus. If Jesus is a reliable source (i.e. that he has a basis to know what he claims to know and that he is honest), then I am justified in trusting what he says. If so, then he is a good source of information about God. If he says that God has offered us salvation and prepared a place for us to spend eternity, I can trust that information if I can trust Jesus. I acknowledge that my confidence that there is a heaven is pure faith – I believe it because Jesus says it. But my trust in Jesus is not based on faith. That would be mere wishful thinking. I believe that Jesus rose from the dead not because the Bible says it, but because the evidence of it is very strong, and the evidence against it is not. I don’t believe Jesus rose from the dead because I have faith, or because the Bible said it; I have faith that what Jesus said was true and that the Bible is trustworthy because I first had proof that Jesus did what he claimed he would do. He fulfilled the prophecies of centuries before, died for us and then rose from the dead.”

“But,” she began, again shaking her head ….

Enough for one day, I concluded. The next step would be to show why what we know about Jesus is reliable. But I had places to go, and she needed more time to think about what we had covered so far.

 

Original Blog Source: http://bit.ly/2z0YOHc

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Purpose Faith

Finding Purpose in Faith

By Al Serrato

Many skeptics maintain unquestioned faith that science will solve the world’s problems. Seeing the evidence of chaos throughout the world, often the product of religiously-inspired violence, they conclude that religion is somehow the problem. Authors like Christopher Hitchens capitalize on such assumptions, writing best-selling books that explain how “God is not great” or how religion has “poisoned” everything. By contrast, science has provided “progress,” the sense that things are definitely getting better from a technological sense, as we continue to harness more and more power to make our lives increasingly prosperous and comfortable.

While this faith in science is certainly understandable, it does not survive close scrutiny. This is so because the problems that ail us, the questions we need answered, are questions that science simply cannot answer. After all, science is not philosophy. It does not provide meaning, however much it advances knowledge or power. Modern Americans, of all people, should recognize this limitation. We live in a culture that is deteriorating in many ways. Pleasure seems to be the principal pursuit of a large segment of the population, and despite intense efforts to find nirvana, and despite access to the best “toys” ever made, people seem to be increasingly stressed… and distressed. We seem to be experiencing a huge increase in depression and destructive behavior patterns; addictions to drugs and alcohol, gluttony leading to obesity, gambling, and pornography, to name a few. These pursuits may lessen the emotional pain for a while, but they leave the afflicted even more broken in their wake. What people lack, in increasing numbers, is a sense of belonging; some purpose or meaning to which they can devote their lives and that can make sense of the world.

Science cannot address what is lacking any more than a mechanic can tell me why I no longer enjoy driving my car. He can take measurements and tell me things about functionality and performance. He can modify the car with the latest gadgets to make it run faster, smoother, louder – to make it anything I want it to be. But these measurements and modifications, however important, cannot provide meaning. Because in the end, what I like, what I feel about certain things, persons, places, events – these are a reflection of me, and what is inside me, and not of the things around me.

Human life is exceedingly complex. From mitochondria powering the cells, to the mind that emerges from the gray matter in our skulls, the human body is a marvelously complex product of advanced engineering. But until we understand the purpose for which we are created, until we understand what we are meant to do with these wondrous “machines” that we inhabit, we are like cars driving straight off a cliff. Everything is functioning perfectly, but without a driver behind the wheel, it soon comes to a crashing, and painful, end.

Philosophy is needed to answer these most pressing questions. And a philosophy that has stood the test of time and that provides a robust explanation for life is a good place to start. In the pages of the Bible, the questions that matter most are addressed by the source of all that is. When its lessons are followed, life tends to flourish, not in the sense of a great wealth or fame – not in the sense of the “prosperity gospel” – but in the sense of a lasting joy. Joy in the knowledge of who you are and what you were created for; joy in the sense of homecoming when our days wind down, as they inevitably will. Joy in the prospect of reuniting with our true “soul-mate,” the one we have been seeking, the one for whom we were created and who is even now beckoning us home.

 

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

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Science Doctrine Creation

Should We Let Science Influence Our Doctrine Of Creation?

By Evan Minton

Science is an amazing thing! It’s enabled us to transcend so many of our previously existing barriers, from being able to walk on the moon to being able to carry on a live conversation with someone on the opposite side of the planet, from helping us know what makes fevers run hot to knowing what makes stars hot, from giving us the flashlight to the strobe light to the blacklight. It’s an amazing thing, but unfortunately, many seem dedicating to pitting science against Christianity and vice versa.On the one hand, you have the atheists who have tried to monopolize science as theirs and nobody else’s (Their symbol is an atom for Pete’s sake). On the other hand, you have Christians who insist that a strict, literal, face value reading of Genesis is the only way to read it, and if you deviate from the 7 24-hour day view, you’re a man pleaser and a compromise.

The Bible and Science both talk about our origins, so it’s no wonder that people would wonder if they’re simpatico. I would affirm that there is no conflict between God’s world and God’s word. There may be a conflict between science and theology, but not between the world and The Bible. Science and theology are both interpretations of God’s world and God’s Word respectively. If the universe and The Bible have the same author, then when both are interpreted correctly, there won’t be any conflict. If there seems to be conflict between our interpretation of Genesis or any other biblical passage with what the scientific evidence seems to be saying, then we should either (1) go back to the biblical passage and re-evaluate whether it seems to be saying what we initially thought it said or (2) carefully consider whether the scientists somehow erred in interpreting the data.

When it comes to apparent conflicts between The Bible and the universe, many Christians will gladly do 2, but scorn anyone who does 1 on the basis that they’re convinced that 2 is not the case. For example, if someone is convinced that the universe and Earth are both billions of years old on the basis of powerful scientific arguments, they may begin to reconsider whether the Callendar-Day view of Genesis 1 is actually correct. Perhaps The Day-Age view, championed by people like Hugh Ross of Reasons To Believe, is the correct way to interpret the text. Maybe The Framework Hypothesis, defended by people such as Kirk MacGregor and Brad Kramer is the correct interpretation. Or maybe The Bible isn’t talking about material origins at all, but functional origins, as argued by Old Testament scholar John Walton. I think all 3 of these views have their strengths and weaknesses, and these views are totally compatible with what prevailing scientific thought says about the age of the universe and the Earth.

However, young earth creationists like Ken Ham would object to this. Ken Ham, in particular, would and has argued that we shouldn’t “Take man’s word over God’s word” and that allowing science to influence our interpretation of The Bible is putting God’s infallible word in submission to man’s fallible word. Ken Ham has said specifically “Talking about the six days, what we’re really talking about is does it really matter what God says. It’s an authority issue,” and “There has been a battle ever since the beginning between man’s word and God’s Word,”[1]

I think one can come to The Day-Age view, The Framework Hypothesis, and The Functional Creation view on exegetical grounds alone (see here, here, and here), but let’s leave the question of whether any of these (or others) are exegetically justified aside. The real question here is this: should we give science any voice whatsoever when it comes to formulating a doctrine of creation? After all, if God’s word is infallible and man’s word is fallible, then why should we care what the latter has to say? Should our interpretations of creation passages be hermeneutics-only, completely void of any scientific input? I’d like to argue that the answer is “no” and give a few reasons why.

Everyone Has Already Allowed Science To Color Their Doctrine Of Creation To Some Extent

First of all, for any YEC to say that his theological views on creation are 100% hermeneutics and 0% is outright false. He may not realize it, but he’s already allowed science to color the way he sees the doctrine of creation to some extent. For example, when he reads John 1:3 which says “Through Him [The Word a.k.a Jesus] all things were made through Him and without Him, nothing was made that has been made”  what does he think this means? Obviously, it means that anything that exists exists because Jesus Christ created it. But what encompasses “all things”? The YEC will most likely say that it encompasses atoms (and the protons, neutrons, and electrons that comprise them), spiral galaxies, DNA, the bacterial flagellum, and many other things. These exist, and according to John 1:3, anything that exists exists because Jesus created it, so that means Jesus made atoms, spiral galaxies, DNA, and the bacterial flagellum.

However, for most of human history, no one even knew these things existed. Concordism VS. Accomodationism debates aside, no one knew anything about atoms or DNA or even spiral galaxies prior to the 19th, 20th, and 21st centuries. Science discovered these things. The Bible never mentions them. If you believe Jesus created molecules, you’re holding a theological belief affected by scientific data. If you believe the billion trillion galaxies are an invention of God’s, then you’re holding a theological view that most people throughout church history have not held to.[2] If you believe that that the uncannily computer-code like genetic code, known as DNA, was programmed by God, then you are holding a theological view that was not held throughout most of church history. Did Peter believe God created DNA? Did Paul believe God created DNA? Did the apostle John believe that God created the bacterial flagellum? No, because no one knew these things existed until relatively recently.

Or what about the nature of the sky? Some argue that Genesis 1:2 is saying that God created the sky as a solid dome (what the word “firmament” means, raqia in Hebrew).[3] I know many YECs who would say that that can’t be what is being said in the text. Why? Well, because for one thing, The Bible is inerrant. For another thing, we know from science that the sky is not solid. If it were, the astronauts would have crashed into it in the 1960s. If the sky isn’t solid, then that can’t be what The Bible is saying. Is there any reason exegetically to reject the solid dome interpretation of Genesis 1:2? None that I can tell. It seems like a fairly reasonable interpretation to me, at least when viewing The Bible in a scientific void. This is, yet again, another theological view YECs hold on the basis of scientific evidence.

Many young earth creationists, including Ken Ham, are holding beliefs about creation that come from science and science alone. It would, therefore, be hypocritical to try to argue that science shouldn’t affect our views about creation. It would be hypocritical to argue that science shouldn’t have a voice in the creation controversy. It would be hypocritical for a YEC to say that someone is submitting God’s Word to “Man’s Word” when he concludes that God created over billions of years on the basis of science all the while believing that the reason Noah’s Ark could fit all of the animals was that a small number of “kinds” were put on the ark and then rapid micro-evolution occurred post-flood to give us the diversity of animals we see today. Moses wouldn’t have known anything about micro evolution, yet many YECs appeal to micro evolution to explain how billions of species of animals exist while Noah’s Ark could only hold thousands. Should we let science influence our interpretation of the biblical text? Many YECs are already doing this.

By the way, for reasons why the post-flood micro evolution explanation doesn’t work, see this blog post. 

The takeaway point is this: Every Christian allows science to affect their doctrine of creation, not just Old Earth Creationists, and Evolutionary Creationists. And I find nothing wrong with that. There is no biblical mandate that says we cannot take extra-biblical information into account in forming a robust view of reality.

The Bible Is Infallible, Biblical Interpretation Is Not 

Remember my contrast between The Bible and The universe with theology and science. The latter two are interpretations of the former. Neither are fallible. Young Earth Creationists are quick to point out man’s fallibility and the possibility that the prevailing scientific thought might be wrong, but scarcely do they consider that their interpretation of Genesis 1 may be wrong. It’s true that science is not always right. It’s true that scientists may possibly be wrong about something currently considered a fact. However, biblical interpretation is also fallible. There would not be an Arminianism/Calvinism debate or a pre-trib/post-trib rapture debate, or a Continuationist/Cessationist debate if our ability to interpret scripture was infallible. God’s word is infallible, but we can err when interpreting it.

Yet you can point this out to YECs time and again and they will refuse to recognize that they’re conflating their interpretation of scripture with scripture itself. Many will not see this as a matter of differing interpretations, but a matter of believing God’s word. In their eyes, to doubt the 24 hour day view is to doubt The Bible itself!

However, one could challenge the YEC by saying “you are holding up your fallible interpretation against God’s infallible universe.” But that wouldn’t be very helpful. In the case of God’s world and in the case of God’s word, we are dealing with interpretations. The data cannot be wrong, but our interpretations of it can be.

Should we let science influence our doctrine of creation? God has given us two books: the book of scripture and the book of nature. We should let there be a two-way conversation between God’s two revelations, not a one-way conversation.

To Adhere To A Bible-Only (read that as YECist-Only) Way Of Viewing Science Results in YECs Being Guilty Of The Very Thing They Accuse Secularists Of

To start with a preconceived interpretation of biblical passages and then force-fit scientific data to conform to that interpretation is to fall into the very trap creationists often accuse secular scientists of doing. You can find the claim all over the creationist literature that the primary reasons scientists adhere to an old earth and evolution is because they’re starting with atheistic presuppositions and then they interpret the data in light of those presuppositions, so it’s no wonder that they come to the conclusions that they do. Regardless of whether or not this is true of atheist scientists, for YEC scientists to start off with their interpretation of Genesis and other creation passages and then do science in light of that interpretation commits the exact same error. An old earther or evolutionist can say “Well, it’s no wonder that AIG scientists come to the conclusions that they do. They start off with the presupposition that The Bible teaches the universe is 6,000 years old and then they interpret the scientific data in light of that presupposition.”

I for one am opposed to starting off with any preconceived notions when interpreting scientific data, with the exceptions of presupposing the reliability of logic, our cognitive faculties, and the intelligibility of the universe (the prerequisites to doing science). YECs say “We need to let The Bible speak for itself” all the while not allowing nature to speak for itself. This is hypocritical. When AIG has their scientists agree to a statement of faith that says the universe is 6,000 years old, they are not letting nature speak for itself.

I would argue that once you do that, you’ll find that the heavens are declaring themselves to be billions of years old and that one has to resort to explaining things away and avoiding the plain reading of the data to maintain YECism.

Conclusion 

Should we let science influence our doctrine of creation? Why not? We all have already let it interpret our view of the doctrine in many areas, why not let it have a voice in figuring out how long it took God to create and what processes (if any) He used to do so? Additionally, our ability to interpret scripture is just as fallible as our ability to interpret the universe, therefore human fallibility cannot be used as an excuse for ignoring what the science textbooks say on any issue. You wouldn’t just completely ignore a biblical commentary on the grounds of human fallibility. Thirdly, to presuppose any interpretation of the way the universe has to be inevitably leads to biased conclusions. This is true of both naturalists and young earth creationists. Good science is objective science. Good scientists say “Where does the evidence lead?” not “How can we make the evidence fit X”?

Notes

[1] Ken Ham, as cited in “Ken Ham Says That Believing In 6 Days Of Creation Is ‘Litmus Test’ On Biblical Authority”, by Stoyan Zaimov, September 16th, 2016, The Christian Post. http://www.christianpost.com/news/ken-ham-believing-6-days-creation-litmus-test-biblical-authority-169673/ 

[2] Before the invention of advanced telescopes, people believed that our galaxy was the only one that existed. Before that, people didn’t even know that there was such a thing as galaxies at all! It was mainly thanks to modern telescopes that we not only discovered that there were other galaxies out there, but also what types of galaxies exist (such as spiral galaxies and elliptical galaxies).

[3] As an accomodationist, I would agree with these scholars. The Bible is filled with what is called “Ancient Near Eastern Cosmology”. That is, the Bible reflects the cosmology of its day. I don’t think this calls the inerrancy of The Bible into question at all, as I don’t think it was God’s intention to teach the recipients of his word cosmology or any other science for that matter. He used the faulty science of the day to express theological truth. For more information on this, see my blog posts: “Hermenuetics 101 – Part 3: Understanding The Cultural Context” and “Why Did God Write A Book?” 

 

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Religion Tested Truth

Can Religion Be Tested for Truth?

By Luke Nix

Most of the time, I’m not too fond of using the term “religion”. I normally prefer to use “worldview” because it is more clear about what all a belief-system entails. However, for this post, I will use the term common for the question posed in the title: Can religion be tested for truth?

Many years ago, I would not have even thought to ask if religion can be tested for truth. I never thought much about it, because the obvious answer to me seemed to be “Yes”. Apparently, though, many people are questioning whether religion can be tested for truth today. Some even say that religion can’t be tested, thus such a term as “true religion” is an oxymoron. A common slogan that I hear is, “You can’t put God in a test tube”. I thought that I might take a few minutes to break this down and form some kind of defense for the idea that religion can be tested.

Just to get us started, I want to give a basic definition of “religion”. I want to go with “a series of beliefs and practices”. If we further define “beliefs”, we find that beliefs are a series of propositions about reality that one trusts accurately reflect reality. If someone were to say, “I believe A”, they are saying that they trust that A accurately reflects reality.

Some people have stated to me that a person can have a religion that has nothing to do with reality. I beg to differ. If a necessary part of religion is a trust that a proposition accurately reflects reality (belief), then religion must have something to do with reality. What’s really great about most religions of the world is that they tend to not just make claims about how we should live (practice), but they make claims about reality- propositions that are claimed to accurately reflect our world. This makes it quite easy to test the religions of the world for truth.

It seems to me, though, that people have forgotten that “religion” includes beliefs. They tend to think that “religion” is merely a series of practices or routines. In this context, the claim that religion cannot be tested for truth makes a little bit more sense…but not much. No, practices don’t have a direct “truth value”, but they do have a “moral value”, and “moral value” is determined by propositions about reality being true. The “truth value” of practices are indirect, but that is not to minimize their “truth value”. The “direct” vs. “indirect” distinction comes into play when we are trying to figure out the “truth value”. For beliefs, the “truth value” can be found directly by testing it against reality. To find the “truth value” of a practice, we must test the “truth value” of the beliefs that necessarily lead to the practice.

A while back, I wrote an article about right beliefs being required before right action (practices) can be performed (here). However, I think that I would have to adjust and nuance that position a bit. If one does not have the true beliefs, they can still perform right actions. However, I would say that right action is useless without right intention (which is derived also indirectly, from beliefs). Notice that I did not say that it is “wrong”, just “useless”. Of course, “useless” implies a purpose. So, if a religion posited no purpose, then practices could be neither useless nor useful- they would just “be”. Whether or not actions possess a “use value” depends upon purpose existing (a proposition that contains truth value), and that can be derived by testing the truth values of propositions of a religion that claims purpose does, in fact, exist.

That purpose exists, is not enough, though. We would need to determine what the purpose actually is before we could determine right intention, which would lead to useful action. Not only must an action be right, but it must also be useful to possess a positive truth value. It is possible to have a right action that is useless to the purpose.

In order for us to know that our actions are the true actions that we should be performing, we need to know if the basis of those actions accurately reflect reality. We can know if the bases are true by testing them against reality. If our bases (beliefs) do not accurately reflect reality, then we must adjust them to accurately reflect reality. When we have accurate beliefs that inform accurate practices, then we have an indication of the true or correct religion.

Any religion that makes claims about reality is subject to being tested. Whatever is responsible for this universe has (un?)wittingly handed itself to humanity in a test tube. If what is responsible for the universe is an intelligent Being, then It has given us the tools to discover It. We can even test the identity of the intelligent Being if different religions claim different things about the creation (reality) created by its intelligent Being. If there is no intelligent Being responsible for the universe, that is testable also. We just need to gather the claims about reality from the different religions and put them to the test.

Check out this post from Bill Pratt: Can Science Test for the Supernatural?*

This post from J.W. Wartick: Can We Evaluate Worldview? How to Navigate the Sea of Ideas

And this post from Wintery Knight: Ground Zero: Why truth matters for preventing another 9/11-style attack

Other Related Posts

Can We Be Good Without God?

Can You Trust Your Senses and Reasoning?

Nature vs. Scripture

Great Websites For Testing Christianity Against Reality

Reasons to Believe

Reasonable Faith

Risen Jesus

Stand to Reason

Apologetics 315

Notes

*Thanks to Greg West at The Poached Egg for finding this article.

 

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

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Evidence Belief Shaky Grounds

Is An Evidence Based Belief On Shaky Grounds?

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By Evan Minton

“If you were talked into your belief, you can be talked out of it”. This is what I read from one theologian in a book a while back. I cannot remember who said it, but that was a direct quote from the book. I think it came from one of the volumes of A.W Tozer’s The Attributes Of God, but I’m not entirely sure. I only remember what was said, not who said it. Anyway, the point this preacher was making is that if one rests on arguments and evidence to justify their belief in Christianity, then their faith stands on shaky grounds, for “If you were talked into your belief, you can be talked out of it”. If you were argued into believing the truth of Christianity by an apologist, then some atheistic philosopher or Muslim theologian or cultist could come along, give some arguments for their worldview, and you may find those arguments persuasive and abandon the faith. The preacher wrote that we should instead rely on the word of God (The Bible) and the inner witness of The Holy Spirit. We should spurn an evidential approach to knowing that Christianity is true and instead rely on faith and religious experiences.

I think that this argument is deeply flawed for a variety of reasons.

I Don’t Hang My Hat On One Argument

I cannot speak for everyone, but I personally don’t hang my hat on a single argument for Christianity’s truth. There is a wide range of arguments for God’s existence, The Bible’s historical reliability, and for Jesus’ resurrection. There’s The Kalam Cosmological Argument, The Cosmic Fine-Tuning Argument, The Local Fine-Tuning Argument, The Moral Argument, The Ontological Argument, The Contingency Argument, The Argument From Desire, The Argument From Science’s Doability, The Transcendental Argument, and there’s plenty of historical evidence indicating that Jesus of Nazareth died on the cross and rose from the dead (see here, here, and here). I defend all of these in great detail in my book  Inference To The One True God. 

What would happen if one of these arguments were ever shown to be unsound? Would my belief in God collapse? Let’s say that The Big Bang was overturned some day, the second law of thermodynamics was somehow shown to not imply a universe of finite age, and the arguments against actual infinities were also refuted, so that we could not evidentially demonstrate The Kalam Cosmological Argument’s second premise (i.e “The Universe Began To Exist”), thus rendering the argument unsound? Well, we’ve still got The Ontological Argument, which argues that if God’s existence is even possible, then it follows that God exists. I would still believe in God in this hypothetical scenario because although the Kalam was shown to be garbage, no one undermined any of the premises of The Ontological Argument. Moreover, The Contingency Argument doesn’t even need the universe to have had a beginning in order for it to be sound. All the Contingency Argument needs with respect to the universe is that it needs the universe to not exist by a necessity of its own nature, which, as you’ll know if you read the article I linked to on that argument, can be demonstrated apart from arguing that the universe had a beginning to its existence. I could still say “The best explanation for the existence of the universe is God” on the basis of The Argument From Contingency despite there being no way to argue that the universe hasn’t existed forever.

Or what if the Kalam always stands strong, but it’s The Local Fine-Tuning Argument that suffers a fatal blow. Well, I’d still have The Kalam, the cosmic Fine-Tuning Argument, The Moral Argument, and all of the others I mentioned above. Even if it could be argued that, maybe on the basis of the universe’s size or whatever, that the 400+ characteristics could come together by chance, that wouldn’t do anything to the Kalam or Cosmic Fine-Tuning Arguments. And it, again, wouldn’t do anything to The Ontological Argument.

https://3.bp.blogspot.com/-RyhTm8GO-cI/Wcr48Nbu-mI/AAAAAAAAFbk/vvvp9C8rGWo82LJtljVniukeR6OOTCkogCLcBGAs/s1600/

A meme I saw on the Facebook Page “Philosophy Memes and Theology Dreams”

You see, if one basis their belief on a variety of arguments that all point to the same conclusion, then even if one or two of them were shown to be fallacious, it wouldn’t remove the epistemological justification for belief. The meme on the left-hand side gets this point across magnificently. In this meme, a person is about to be thrown into skepticism about the existence of the external world. Clearly, if the external world isn’t real, then The Cosmological Arguments (both The Kalam and The Contingency) will fail. You can’t say the best explanation for the origin of the world is a transcendent Creator if there is no world of which to have an origin. You can’t say God is the best explanation for the existence of the universe is there is no universe. However, the Ontological Argument doesn’t hinge on the universe at all, beginningless or eternal, existent or non-existent. The Ontological Argument, as even its detractors will tell you, all hinges on whether that first premise is true (i.e “It is possible that a Maximally Great Being Exists”). So, despite jettisoning the Cosmological Arguments on the basis of external-world skepticism, he still has a fallback argument to run to.

If The Sword Cuts At All, It Cuts Both Ways 

“If you were argued into Christianity, you can be argued out of it.” — If we were to take this statement’s logic and apply it consistently, it would undercut even belief in God on an experiential or emotional basis. For example, one could say “If you came to know God through an experience of Him, you could come to know a false god through an equally powerful experience.” Suppose a person feels God’s presence in a mighty and inexplicable way during a church service as the pastor was preaching. As a result of this powerful experience, he comes to believe that Jesus is the one true God, that The Bible is true, that he is a sinner whom Jesus died for, and that God wants Him to follow Him. But 10 years down the road, he enters a mosque and hears the Quran being read. He now has the same type of experience he had before, only this time, he believes it’s Allah who is trying to get his attention. He abandons Christianity and converts to Islam.

“That could never happen” you might say. Why not? “Because Allah isn’t the one true God. You can’t have an experience of a god who isn’t there.” Well, isn’t it possible that demonic forces could cause an effect in a person like the above in an attempt to deceive him and lead him to apostatize? Remember, I’m arguing against a preacher here who believes The Bible in its entirety. He has to admit that the devil might play with someone’s mind to get them to commit idolatry. After all, he’s “the father of lies” (John 8:44), who “seeks to kill and destroy” (John 10:10) and “prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8), and can even make himself come off as an angel of light (2 Corinthians 11:14). This preacher has to keep open the possibility that demons could give people false religious experiences to get them to worship a false god. Why can’t we say “If you were experienced into the faith, you can be experienced out of it?”

If The Evidence Truly Did Point Away From Christianity, We Should Follow It

Thirdly, if the evidence truly did point to some other worldview, then we ought to hold to that worldview. It would literally be irrational to hold to a belief in light of overwhelming evidence to the contrary. If it could be proven beyond a reasonable doubt that God does not exist, I would become an atheist. If it could be proven beyond a reasonable doubt that the book of Mormon is divinely inspired, I would become a Mormon. Or if it could be shown that the Quran is inspired, I would become a Muslim. Of course, the evidence would have to actually be beyond a reasonable doubt. After all, this isn’t like deciding what kind of job to get. Eternity is on the line here! Being wrong can have devastating consequences. I’d have to be pretty darn sure that Christianity was false before I’d be willing to abandon it.

For any atheist reading this, you would have to (1) demolish all of the arguments for God’s existence and you would have to discredit The Minimal Facts Case for Christ’s resurrection, and then (2) you would have to provide a positive argument in favor of atheism. If you just do 1, I’ll just be left with agnosticism. For the Muslim, you would have to likewise discredit the historical case for Jesus’ resurrection, and you would have to either refute The Moral and Ontological Arguments or show that Allah is compatible with those arguments conclusion. As in chapters 4 and 5 of my book Inference To The One True God: Why I Believe In Jesus Instead Of Other Gods, I don’t think Allah is the one true God because He cannot be perfectly loving and He cannot be perfectly loving, because He isn’t a Trinity. God has to be a Trinity in order to be a God of perfect love because He wouldn’t be able to express love prior to the creation of any creatures to love. Love requires 3 things; (1) A lover, (2) A Beloved, and (3) a relationship between them. A Unitarian God doesn’t have all the requirements for love to exist until He creates other persons, which means He was lacking in the love department prior to making people. Since God must be morally perfect to be the standard of morality (The Moral Argument), and since a Maximally Great Being must have all great-making properties and have them to the greatest extent possible (The Ontological Argument), since love is a virtue and a great-making property then the God of The Moral and Ontological Arguments must have perfect love. Allah, a non-trinitarian god, doesn’t fit the bill. No polytheistic god fits the bill. No God consists of more than one person than Christianity’s God. Therefore, it is my inference that The Moral and Ontological arguments point to the God of orthodox Christianity. Pick up my book for other explanations for why Allah is not God. 

What If A Christian Isn’t Relying SOLEY On Evidence?

For me, the reason my belief that Christianity is true is so strong is that I have both a plethora of arguments evidence as well as The Holy Spirit’s witness to my heart. I think my faith would be a lot shakier if I relied solely on arguments or solely on the inner witness. I believe in God because I’ve experienced Him….multiple times. I also believe in God because He is the best explanation for the origin of the universe, the fine-tuning of the universe, the fine-tuning of our local habitable region, the moral law, the possibility of doing science, the reliability of our reasoning faculties, and no explanation has been given over the past 2,000 years to explain the 5 minimal facts than “He is risen”.

Christianity is the inference to the best explanation, and moreover, God has been a living reality in my life. It seems to me that my belief has less of a chance of being destroyed if I lean on both of these epistemological pillars. If I relied on only one, either one, I think it would be a lot more fragile than it is.

Once Saved, Always Saved 

Not everyone will agree with me here, but I do affirm that someone who truly got saved will always be saved. He will never lose His salvation. First, we have Jesus’ statement in John 10:27-29. In this passage, Jesus says “My sheep hear my voice. I know them and they follow me. I give them eternal life and they shall never perish. No one can pluck them from my hand. 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.” In this passage, Jesus says that no one is able to pluck us out of His hand. This seems to suggest that once you’re saved, that’s it. Nothing can cause you to be removed from Jesus’ hand. Now, people who believe salvation can be lost have responded to this passage by saying that this passage only means that no outside forces will cause us to lose our salvation against our will (e.g demons, the temptations of the world), but it doesn’t follow that we can’t freely choose to jump out of Christ’s hand. Point taken, but there’s more to take away from the passage than merely the “no one can pluck them from my hand” part. Notice that in the earlier part of the passage, Jesus says “I give them eternal life and they shall never perish.” Jesus’ words here are a blunt, de facto statement. He doesn’t say “they shall never perish as long as they don’t hop out of my hand.”. He just says “they shall never perish” period. If we freely chose to jump out of Christ’s hand, what would happen to us? We would perish, in contradiction to Christ’s words. There’s no conditional statement in this passage. Jesus just says point blank “I give them eternal life and they shall never perish”.

Moreover, 1 John 2:19 says “They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us.” This sounds almost exactly like what eternal security advocates say. “They were never saved. If they were, they wouldn’t have become unsaved.” The apostle John says “They went out from us, but they weren’t of us. If they were of us, they wouldn’t have left.” When eternal security advocates say to a former Christian “you were never saved. If you were, you wouldn’t have lost it”, they are merely echoing the apostle’s words in 1 John 2:19.

Now, I hold to a more nuanced version of eternal security than most Christians do, but I won’t get into that here. Just check out my 3 part series on what I’ve dubbed “The Can/Won’t Model Of Eternal Security”, here, here, and here.

Given this, if a person truly has been born again (John 3:3) and become a new creation (2 Corinthians 5:17), then regardless of how he came to believe that Christianity is true, he won’t stop believing it. He will be a Bible-believing Christ-Follower until the day he dies. So, the fact that some were “argued into the faith” doesn’t mean that they can be argued out of it, at least if they were truly born again.

Conclusion

This attempt by Tozer (or whoever it was) to undermine the legitimacy of an evidential faith fails. For one, most evidentialists don’t put all of their eggs in one basket. Secondly, this logic could be applied to believing in God on the basis of religious experience (what the preacher was arguing in favor of). Thirdly, it’s a false dichotomy to say that one’s belief is based on either evidence or religious experience (why not both?). And finally, given the doctrine of Eternal Security, even if a Christian did lean solely on evidence, if he were truly born again, he would never fall away. God would find a way to keep him from doing so.

 

Original Blog Source: http://bit.ly/2yEK2Wc

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Know Bible

Why We Should Get To Know the Bible

By Al Serrato

Is there a way to use the Bible to get someone interested in knowing more about the Bible? I’ve thought about this question for many years. As I learned more about the Word, and spoke more with people who called themselves Christian but knew little or nothing about what the Bible teaches, I wondered about the best approach to take. Here, in a nutshell, is one possible approach to make the case for studying the Bible from the Bible.

Most people who call themselves Christian will acknowledge that the Bible is the inspired word of God. What this means to them varies. Usually, they will insist that the Bible is not literal, leaving them free to add meaning as they choose, and to ignore passages that are difficult. But why do such people seem to have no interest in ever learning Scripture? After all, even if the Bible is not literal, it must mean something. Why think of it as “inspired” if its wisdom is largely ignored? There are many possible answers to this question, but the most likely seems to be that they don’t see the need to do the hard work of learning not just what the Bible says, but also its history and context.

So, I sometimes begin by asking such a person whom Jesus might have been referring to in Matthew 7:21-22, where He warned about false prophets and added that not all who “prophesied,” “cast out demons” and “performed miracles” in His name will enter the Kingdom of Heaven. Instead, it is “he who does the will of My Father.” In John 8:12, Jesus calls himself the light of the world; “he who follows Me will not walk in darkness, but will have the Light of life.” And then in verses 31-32: “If you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free.” Finally in 1 John 2:3-6: “By this, we know that we have come to know Him if we keep His commandments. The one who says, “I have come to know Him,” and does not keep His commandments, is a liar, and the truth is not in him; but whoever keeps His word, in him the love of God has truly been perfected. By this we know that we are in Him: the one who says he abides in Him ought himself to walk in the same manner as He walked.”

It seems pretty obvious that the Bible teaches – including the words of Jesus Himself – that there are those who know of Him, who may even invoke His name, who He will not recognize because they have not in truth followed Him. But if invoking His name, or calling oneself a believer, is not enough, what then must one do to follow Him? Scripture provides the answer: we must love God not just with our heart and soul and strength, but also with our mind. (Mark 12:30) We must study and know the Word of God. How else can we be “salt and light” to a fallen world (Matt. 5:13) or represent Christ as His ambassadors (2 Corinth. 5:17)?

The Bible tells us that we should “not be conformed to this world” but instead be “transformed” by the renewal of our minds, that by testing we can discern what is the will of God, “what is good and acceptable and perfect” (Rom. 12:2). We must “abhor what is evil and hold fast to what is good” (Rom. 12:9). God intends the Scripture to be this source of the knowledge of good, as it is “inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work.” (2 Tim. 3:16-17).

In studying the Word, we are to “be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth” (2 Tim. 2:15). Writing to the Thessalonians, the Apostle Paul thanked God that when they received the word of God which they heard from him, they “accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe.” (1 Thess. 2:13). And to Timothy, Paul urges him “retain the standard of sound words which you have heard from me” and to “guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted to you.” (2 Tim 5:13-14).

In short, as the Apostle Peter wrote, we are to always be ready to make a defense to everyone who asks you to give an account for the hope that is in you, doing so with gentleness and reverence. (1 Peter 3:15) It takes knowledge, and thoughtfulness, to do this. Studying and knowing the Bible is, necessarily, the first step.

Changing someone’s view of the importance of Scripture is easier said than done. This approach may be a start, but there are no doubt many other, and better, ones. If you’ve had some success in this endeavor, please take a moment to write to me at Al@pleaseconvinceme.com with the approach you took.

 

Original Blog Source: http://bit.ly/2zy0tUw

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Thinking Atheist

Are You Thinking Like an Atheist?

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By Adam Tucker

As anyone who attends the Southern Evangelical Seminary National Conference on Christian Apologetics knows, SES does its best to offer well-rounded apologetics training that meets the needs of the novice while also challenging those who are more advanced. Our goal is to challenge the status quo of popular Christian thinking about apologetics and theological issues while at the same time being true to what makes SES unique in the evangelical world.

One of those unique aspects was on display at this year’s NCCA in the Friday night debate between Dr. Richard Howe, SES Emeritus Professor of Philosophy and Apologetics, and Dan Barker, Co-President of the Freedom from Religion Foundation. SES unashamedly builds its apologetics and theology proper (i.e., the nature of God) largely on the philosophical underpinnings laid forth by 13th century theologian Thomas Aquinas (who basically used portions of Aristotle’s thinking to provide a systematic approach to Christian apologetics and theology). This “classical” way of thinking about God’s existence has, until the last 200-300 years, been the standard way to do apologetics and to think about God. Sadly, for various reasons, it was largely abandoned, though it was never actually shown to be false. SES is convinced that this abandonment has led to confused thinking about how to actually do apologetics, which leads to shallow (if not false) thinking about who God is. This can lead to dangerous consequences for evangelism. These are all very important issues about which SES is quite passionate. In fact, it was none other than SES co-founder Dr. Norman Geisler who concluded his NCCA session by stating that evangelicals need an inoculation of Thomism (the thinking of Aquinas).

This is exactly the approach Dr. Howe took in the debate. There are plenty of resources from which one can pull in order to learn about popular arguments for God’s existence. Those are numerous and readily available. Instead, Dr. Howe offered a classical argument for God (a la Aquinas) upon which all the traditional attributes of God necessarily follow (an argument included in the SES ebook most conference attendees should have received via email).

We understand that at least a portion of the debate attendees were rather upset with the debate’s outcome. Honestly, we share your frustration. The debate was designed to be about the existence of God, a topic Dr. Howe admirably argued for but one essentially ignored by Mr. Barker. Instead of engaging with the topic at hand, Mr. Barker attempted to derail the discussion with worn out fallacious appeals about how “nasty” God is (a topic we directly addressed in a Saturday breakout session). Dr. Howe didn’t take the bait because that was not the topic of discussion, and with limited time one can only discuss so many things. Rather, he took the approach of showing Mr. Barker’s ignorance of such classical thinking. In other words, Mr. Barker is writing books promoting his atheism and doing “anti-apologetics” while completely ignoring the classical thinking that formed the intellectual foundation of Christianity. It should have been apparent in the debate that Dr. Howe was extremely successful in showing Mr. Barker’s lack of understanding in the subject, and Mr. Barker failed to address in any substantial way Dr. Howe’s arguments. Therefore, it should have been clear that Dr. Howe easily won the debate. He’s the only one who addressed the debate’s topic.

Mr. Barker’s basic response to Dr. Howe was to claim he shouldn’t have to take a class in order to understand the arguments for God’s existence. In Barker’s estimation, if God exists it wouldn’t be that difficult to know. This is simply a species of the argument from divine hiddenness (i.e., if God exists, then His existence should be obvious to everyone). Ironically, we’ve received the same response from some Christians who seem to agree with Barker in this respect. I believe such a response is very problematic. Allow me to illustrate.

My seven-year-old is a pretty smart guy. He makes good grades, is a math wiz and can recite numerous sports statistics. He even understands that when his allergies are acting up he needs some allergy medicine, or if he has a fever, he knows he needs some Tylenol. But exactly how much medicine should he take? How will those medicines interact with other medicines he may be taking or medical conditions he may have? How did that Tylenol come about in just the right combination of chemicals so as to help rather than harm him? He doesn’t know the answer to any of these questions.

I know more than my son and can answer some of those questions. My wife, on the other hand, is a clinical pharmacist. She knows the detailed answers to all of those questions and more. I recall helping her study for her pharmacy boards many years ago. The chemistry she had to study, the names she had to pronounce and recall, and the drug interactions she had to memorize were mind-boggling. We appreciate, and utilize often, the expertise of pharmacists like my wife. In fact, I’ve never heard anyone say, “I reject the study of pharmacology because God wouldn’t make chemistry and the human body so difficult to understand that someone must take a class to be trained. Those pharmacists should just stay in their ivory towers and quit confusing us with their terminology and study.”

Similarly, my seven-year-old can know that nothing comes from nothing, and right now he’s content with knowing that God is the cause of everything. But can he answer challenges from atheists like Dan Barker, Richard Dawkins, Bertrand Russell, or J.L. Mackie? Can he rightly refute the claims of the cults and their misunderstanding of God? Can he adequately respond to popular aberrant doctrines taught by some influential evangelicals? Many questions about God raised by both atheists and Christians require a good deal of background knowledge and, dare I say, philosophy in order to appropriately answer. The fact the someone is a Christian or has read one (or several) popular apologetics books does not necessarily make them an expert on the deeper issues that often need to be addressed when such questions are asked or challenges are raised. And it is simply a fact of reality that many of these deeper issues are difficult to understand (due in part to the abandonment of the classical Christian thinking mentioned above). As Edward Feser observes,

“Due to intellectual error and the complexity of the philosophical issues, [as mere humans we] sometimes fail properly to understand the main arguments for God’s existence, or mix all sorts of errors into whatever knowledge of God we do have. Due to the weaknesses of our wills, we also fall into moral error.  And when moral and intellectual errors multiply throughout a culture, the resulting general social environment may make it difficult for a given individual living within it to avoid more numerous and more serious moral and intellectual errors than he otherwise would have been prone to.”[1]

If we understand the need for intense and difficult study in order to comprehend the inner workings of the human body, why would we expect less intense study when learning about the infinite Creator of the human body? To paraphrase Dr. Feser, it’s actually not terribly difficult to demonstrate the existence of God, but it is often very difficult to clear away from someone’s thinking the mounds of bad philosophy that more than likely they simply have absorbed from the culture in order for them to be able to understand the arguments. This was on full display in the debate as Mr. Barker demonstrated his ignorance of the relevant subject matter.

Yes, God’s existence is obvious enough that my seven year old can understand the basics, but we’re not all seven years old. In order to understand the details, we need to put aside childish thinking (1 Cor. 13:11) and devote time to thinking deeply about reality and the conclusions that follow. We should also appreciate those who have devoted their lives to studying these things in order to help equip the rest of us and not be surprised if we don’t instantly understand every detail they communicate. As a seminary hosting a conference, our goal is to challenge our audience to go deeper. I don’t immediately understand half the things my wife talks about from her day at work, but I sure am grateful that she knows what she’s talking about and that she is willing to teach me if I’m interested in learning.

I want to challenge my brothers and sisters in Christ to not think like an atheist. Do not be content with what is often incomplete and unreflective thought. Our faith (and our knowledge of God’s existence) must be built upon deeper foundations that are not so easily disturbed by the tired old fallacious comments made by someone like Mr. Barker. We can’t believe something about God simply because it makes us feel good or it’s easier to think about that reality. The fact is, as was mentioned above, answering Mr. Barker with simple or pithy slogans from pop-Christianity or pop-apologetics will not get to the heart of the matter. In fact, it may even make the situation worse by not first properly defining and understanding terms and concepts relevant to the discussion. Such a failure in thinking can often lead to misunderstanding, a false sense of security, or even outright heresy. We must be careful to build our understanding of God upon reality rather than with our emotions and oft-times misdirected thinking.

Some of us are closer to my seven years old than we should be regarding our knowledge of apologetics, while others are closer to my pharmacist wife. But all of us are capable of learning from each other and going just a bit deeper each year. That doesn’t mean we will or even have to, understand the deeper philosophical arguments and the like (I certainly don’t plan on studying pharmacology any time soon!). But it should at least mean we recognize their existence and appreciate that we can learn from those who do understand them (and point unbelievers to them when needed). We are all on this journey together, and we’re at varying places along that journey. That’s great as long as we all remain teachable and willing to learn. As Mortimer Adler notes,

“Not only must we honestly announce that pain and work are the irremovable and irreducible accompaniments of genuine learning, not only must we leave entertainment to the entertainers and make education a task and not a game, but we must have no fears about what is “over the public’s head.” Whoever passes by what is over his head condemns his head to its present low altitude; for nothing can elevate a mind except what is over its head; and that elevation is not accomplished by capillary attraction, but only by the hard work of climbing up the ropes, with sore hands and aching muscles. The school system which caters to the median child, or worse, to the lower half of the class; the lecturer before adults-and they are legion-who talks down to his audience; the radio or television program which tries to hit the lowest common denominator of popular receptivity-all these defeat the prime purpose of education by taking people as they are and leaving them just there.”[2]

SES will never diminish or ignore our responsibility to become better communicators and seek constantly ways to clearly and effectively break down and explain complex topics. And there will be times when we don’t do that as well as we’d like. In the process, however, may we all show grace to one another and work together to help raise up the church as a whole in loving God with all their minds. In a desperately lost and confused world, the truth and clarity of the Gospel must be communicated and defended now more than ever. We are honored to partner with each of you in that endeavor.

Interested In Going Deeper?

For more on a brief introduction to the importance of Thomism, read Dr. Doug Potter’s article.

For more on classical apologetics, read Dr. Richard Howe’s article.

Be sure to watch my NCCA debrief with Dr. Howe HERE.

Consider the SES Lay Institute Apologetics and Biblical Studies courses.

SES also offers several certificates (for credit) or the ability to audit classes (not for credit).

Notes

[1] Edward Feser, “Modern Biology and Original Sin, Part II,” accessed October 27, 2017, http://edwardfeser.blogspot.com/2011/09/modern-biology-and-original-sin-part-ii.html. (Since all truth is God’s truth, it should be irrelevant to the reader that Dr. Feser is a Catholic. We can agree philosophically even if we disagree on other theological matters.)

[2] Mortimer Adler, “Invitation to the Pain of Learning,” accessed October 27, 2017, https://www.monticellocollege.org/sites/default/files/liberal-arts/invitation_to_the_pain_of_learning.pdf

 

Original Blog Source: http://bit.ly/2h3YqMr

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Belief God Feeling

Belief In God Is Not a Feeling

By Al Serrato

“Remember, a Jedi can feel the Force flowing through him.” Obi-Wan’s admonition to Luke Skywalker sums up what some skeptics probably think about Christianity. If it were real, they would be able to “feel it” in some tangible way, and perhaps also be able to manipulate its power. A skeptic I spoke with recently framed it this way:

“I don’t ‘feel’ God in my heart the way most theists claim to, I don’t see any external justification for his existence, and I simply see no good reason to believe. So why is it my fault that I don’t believe? God supposedly created me just the way I am, after all. So, I’m not ‘rejecting God’ since he never made himself known to me in any real way. So why is non-belief a crime at all? What is the effect of non-belief that is so horrible?”

These thoughts express, I suspect, what Americans are thinking in larger and larger numbers. Raised in a culture led in many areas by a secular – and in many instances anti-religious – elite, they feel increasingly confident that their view that nature is “all there is” comports with the way things actually are.

So, what is wrong with “non-belief”?

I suppose the first and quickest answer is that the thought itself is a bit incoherent. Consider what is being said. “Belief” is that state of mind in which one concludes that a fact is true. I believe that the car is red. I believe that John’s explanation regarding the accident is false. There is, of course, an issue of certainty. My belief regarding the car’s color may be mistaken, due to poor lighting; or my belief that John is lying may be wrong. But it makes little sense to say that, as to the car’s color, I have no belief. Or that I am hearing John’s explanation but believe nothing about it. Claiming to have “no belief” may seem high-minded and impartial, but it simply mistakes the way the human mind works. Whether we will it or not, our minds naturally move toward forming and reassessing beliefs. Indeed, at a basic level, we need to do so to stay alive. We must be constantly assessing our environment, our surroundings, to make prudent choices as to what to do next. Believing something about those choices and surroundings is indispensable.

As it relates to the question of ultimate things, one must acknowledge that complete certainty is not possible. So it’s fair for someone to say “I believe there probably isn’t a God, that the evidence I perceive of his existence is less compelling than the evidence which supports a conclusion that he does not exist.” But this begs the question: what is it that you are relying on forming this belief?

And this takes me to the second point, the one raised at the outset. If one approaches this assessment with the unspoken premise that God would cause himself to be “felt” in the manner suggested in Star Wars, then believing he is not there gains traction, since few, if any, people have such mystical experiences. Most committed believers I know never have such “feelings.” They conclude from the testimony of their senses, and the working of the reason of their minds, that a staggeringly complex and exquisitely organized creation requires a Creator. Though there are numerous logical proofs that support the belief in the existence of the immensely powerful and intelligent being behind all this, the common sense notion that something cannot be created by nothing has been more than sufficient for most people who ever walked this Earth.

As it relates to Jesus, and his divinity, the case is a historical one. The body of evidence relating to Jesus safeguarded and passed down through the centuries, establishes that he lived, that he was crucified and that he rose from the dead, leaving behind an empty tomb and galvanizing a following that changed the course of history. In so doing, he fulfilled numerous prophecies that predated his birth. The resurrection and the miracles he performed provide a solid foundation upon which one’s belief can rest. Numerous authors have detailed the evidence, but the PleaseConvinceMe website (here and here, for example) is as good a starting point as any for beginning to examine the logical proofs as well as the historical evidence.

So, is “non-belief” a crime? No more so that not believing in the power of medicine is the cause of someone’s death. A person with a fatal disease is not “punished” for refusing to get medical help; it is the disease, and not the lack of belief, that is causing the problem. So too with matters eternal. Christianity teaches that God’s law is written on our hearts so that we are all “without excuse.” Our own consciences will testify against us in the end. Christians do not believe God punishes us for “not believing.” He punishes us for rebellion – for the things we said and did which manifested this rebellion – by separating himself from us. Mercifully, he also provides the means for reuniting with him, through the work of Jesus.

Feelings are a wonderful part of human life. But in this galaxy, and in this time, they’re not particularly reliable in reaching sound conclusions or making wise decisions.

 

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

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Job Suffering Chess

Job, Suffering, and a Game of Chess

By Luke Nix

The Ultimate Game of Chess

As a Christian, I come across many challenges to my worldview. Some challenges come from those in other worldviews; others come from other Christians. One of the most common challenges from outside is to God’s existence. One argument observes all the evil and suffering in the world and asks how a good God could allow it. Many Christians also struggle with this very issue. They know that God exists, but they see suffering in their own lives and wonder why God is allowing so much. Because of this, some question whether God is even there, or if they’re not willing to go that far if God is even good. This was articulated to me very clearly not too long ago: “The story of Job is just a chess game between God and Satan, and my life is no different.”

Dealing with Suffering

Before I get deep into how Christianity deals with suffering and evil in the world, I want to make one thing clear. Every worldview MUST deal with the existence of what we call “evil” or “suffering”. We cannot escape its existence simply by dismissing the existence of God; neither can we ignore the fact that suffering does exist. All worldviews are faced with this challenge and must offer a coherent explanation. I believe that it is only in the Christian worldview (properly understood) that suffering and evil makes sense.

Our Purpose And The Purpose of Suffering

If Christianity is true, God has created each individual with many purposes. One of those purposes is to become more like Christ. By this, we mean that we are to exhibit the fruits of the Spirit as listed in Galatians 5:22-23 (love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control). The more our hearts and lives reflect these, the more we will be like God. The more we are like God, the more personal and intimate we will be able to be with Him when we live with Him eternally (heaven).

If the man was already like all this, there would be no need for him to experience life. Yet we are not. Most people will recognize that going through tough times makes them stronger- they come out with more wisdom, patience or love. Many times we can be “on top of the world” and something will happen that forces us into a position of humility. Depending on the person, this is likely to be seen (down the road) as a positive experience that has increased their character. As parents, we guide our kids. Sometimes that guidance requires punishment, which can cause suffering. Kids also hurt themselves by doing certain things that we tell them not to. We tend not to see the consequences as “wrong” or “evil” because they are teaching the child something important about reality (such as gravity or blunt solid objects). We allow them to hurt themselves and even inflict a certain level of suffering on them to grow their understanding of the physical world and increase their character.

God is no different. Like a parent, He is more concerned with our character than our comfort. Our kids’ being mean and hateful to another child for their own gain does little to prepare them for adulthood. Likewise, our comfort here is not going to make us more like God. Our comfort here is not going to do anything good for us in eternity.

The challenge of evil and suffering from a non-believer tends to hold only if there is an inconsistency between a good God and evil. For the believer, the challenge tends to come from a personal experience that is incredibly painful. If a believer is going to spend eternity with God, it would be best for that person to become more like that God. Since man is not like God, it is good that God forms him to be that way. Since suffering is a way for God to develop a person’s character, then suffering is good. There is no incompatibility between a good God and suffering. It also follows that the suffering will develop the character to be more intimate with God in eternity.

What About Other People?

Now, I have been challenged on this response by both Christian and non-Christian. The challenge asks why other people must suffer in order for my character to be made more like God. The simple answer is that God is making them more like Him also. Their character is being molded at the same time that yours is. If God were to only develop the character of a single person per event, there would be MUCH more evil and suffering than there presently is. Imagine how many people are affected by a single sickness or loss of a job. God is not inefficient in His development of the character of people. The fact that a single event causes so many to suffer is evidence that God is minimizing the number of these events. If only one person suffered as the result of a particular event, many more of those events would have to occur to achieve the same amount of character development. God maximizes the impact of a single event so that more do not need to occur.

God’s History

I want to point out a few stories in scripture that show that God does not prevent suffering for His people. This is to show that what I have presented here is completely compatible with the Christian God. I also want to point out the attitude of those affected. This is to show those, who are going through suffering, the attitude that God’s people should have during the suffering.

The first example I wish to give is that of the three Hebrew children who refused to bow before the king’s statue. The king threatened to throw them into a furnace where they would be burned alive. Their attitude is recorded in Daniel 3:17-18 “If the God we serve exists, then He can rescue us from the furnace of blazing fire, and He can rescue us from the power of you, the king. But even if He does not rescue us, we want you as king to know that we will not serve your gods or worship the gold statue you set up.” Those familiar with the story know that the three were delivered. The attitude that they had was that they knew God had the power to deliver them and even prevent the suffering in the first place. They made clear that just because they knew that God could do not mean that He necessarily would– they were satisfied with whatever was God’s will when they obeyed Him.

For the second example, I want to look at the story specifically brought up at the beginning of this post- Job. We learn that Job lost all his family (save his wife), wealth, health, and his livelihood. His attitude is recorded in Job 1:21b “The Lord gave and the Lord has taken away. May the name of the Lord be praised”. After going through the profound discussions recorded in the book of Job, God restored him. We see countless testimonies of those who have found solace in suffering by reading Job’s story. God had a purpose for the suffering that Job went through. If the story of Job represents just a “game” and a nefarious and evil one, at that, then this evil game has had some pretty good consequences. If we are to acknowledge that God is in control and knows what He is doing (which is what Christianity affirms about God), then there was nothing evil about what happened to Job- God knew the good that would result. The preservation of Job’s story allows you to experience God’s comfort, but you have to willing to accept, as Job did, that the Lord has an ultimate plan for your suffering.

The final example I want to present is Jesus Christ Himself. Right before He was arrested to face trial and execution He prayed “Father, everything is possible for you. Please take this cup of suffering away from Me. Yet, I want your will, not mine.” (Mark 14:35) We all know that the “cup of suffering” was not taken away. Jesus was tried and crucified. His attitude was that even in the face of torture and death that the Father’s will be done. The greatest of all good was accomplished by this evil and suffering. The fact that I can even write this post to you explaining why God allows us to suffer is because of the fact that He did not withhold suffering from Jesus Christ. The suffering and death that Jesus experienced was the penalty that had to be paid so that we could even have the option to spend eternity with Him. Thus becoming more like Christ becomes important, and suffering has an ultimate purpose.

In all these examples, we see that God does not have a history of withholding suffering. He brought them through it. We also see people who knew for certain who their God is and what He is capable of. They knew that He had a purpose that goes far beyond their suffering at the time. They were willing to suffer for that purpose. Jesus was even willing to suffer for all humanity to have the option to live eternally in God’s presence and experience Him on a personal level.

Conclusion

To the atheist, I would be more likely to question God’s goodness if suffering did NOT exist in my life. I would also think that God’s use of suffering was gratuitous if fewer people were affected by the events in life. The fact that suffering does exist is powerful evidence that God exists, and the fact that a single event can have such a reach is evidence that this God is being quite care-full of how much is allowed. That care is further evidence of his love for us and desires to have a personal relationship with us. We just have to be willing to understand that the purpose of suffering is not evil, but good. When we realize this, we can understand the love behind the sacrifice that Jesus Christ made. I ask that you think carefully about this and consider dedicating your life to Jesus Christ and becoming more like Him.

To the Christian who is in much pain right now, there is much suffering that happens in all our lives. It is inevitable. I experience it; you experience it. Sometimes we will experience pain from the same event. How we deal with it depends on what we see as our purpose in life. If you believe that Christianity is true, you can take comfort in knowing that the suffering you are experiencing is to make you more patient, more humble, more loving, and much more. When these attributes characterize your heart, you will be able to experience God’s presence like never before, and you will be setting up to experience Him so much more deeply in eternity. God never desired for us to go through this life alone. That is why the Church exists. Many fellow Christians have gone through or are going through the same pain that you are. I ask that you seek these people out. Allow them to minister to you and let God comfort you through them. As Paul stated to the Romans (8:18) “I consider that the present suffering is not worth comparing to the glory that will be revealed in us”. The suffering is worth it. You just need to be willing to accept that God’s will in your experience is to make you and others around you more like Him.

 

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

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