Is it Stupid to Believe in Miracles

Is it Stupid to Believe in Miracles?

, ,

In my previous blog I defended the notion that it’s not stupid to believe in the creation of the universe by God. It seems fitting in this Christmas season to also look at another claim derided by skeptics – the possibility of miracles. Here is how Richard Dawkins puts it:

“The nineteenth century is the last time when it was possible for an educated person to admit to believing in miracles like the virgin birth without embarrassment. When pressed, many educated Christians are too loyal to deny the virgin birth and the resurrection. But it embarrasses them because their rational minds know that it is absurd, so they would much rather not be asked.[1]”

There certainly are educated, intelligent, science-respecting modern-day Christians who unashamedly believe in these miracles[2]. There is nothing irrational or anti-scientific about the possibility of miracles unless one can disprove the existence of anything supernatural which certainly has not been done. Contra Hume, I don’t see a non-question-begging in-principle argument against the mere possibility of miracles[3]. In previous blogs, I’ve argued that the origin of the universe and the fine-tuning of the laws and constants of nature to support life constitute evidence for God. There are many other philosophical arguments for a transcendent God capable of acting on nature – which is all I take a miracle to be. Miracles don’t break the laws of nature[4] but merely represent God acting in the universe. If we have evidence of intervention at such fundamental levels as creating a universe, setting up its initial conditions, and setting fundamental parameters to precise life-permitting values, then why think it irrational that God could create a sperm to fertilize Mary’s egg? The skeptic needs to interact with these and other arguments and should not merely dismiss the possibility of miracles by ridiculing believers – as Dawkins advocated when he said “Mock them. Ridicule them. In public.”

I’m not complaining about considering a miracle claim a priori unlikely – I actually encourage that since miracles should be expected to be rare if they occur at all. Rather, I argue against a dismissive attitude characterized by ridiculing the possibility of miracles without interacting with the evidence or arguments for God’s existence. Merely scoffing at the potential implications that miracles are possible if God exists does not disprove the hypothesis that God exists.

Even leading scientists and philosophers who are skeptical about God propose a number of speculative theories with some rather surprising implications. I likewise argue we should not dismiss the possibility that these theories are true merely because of even bizarre consequences, which in some cases are more radical than the possibility of God acting in the world. Consider the following theories:

Aliens seeded life on earth

  • Dawkins mentions this possibility in the movie Expelled.
  • Nobel Prize winner Francis Crick wrote a book that proposes this scenario to explain life’s origins on Earth.[5]
  • Implications: if this hypothesis were true, a form of Intelligent Design (ID) would be true – to some skeptics that is about as bizarre as you can get![6]

Our universe originated from a quantum fluctuation

  • Edward Tryon first proposed this and Lawrence Krauss has proposed a more recent version of this theory.
  • Implications: the entire universe would have originated from what appears to be “empty” spacetime – at least as empty as it can be made. Note that it’s more likely for a single sperm to fluctuate into existence to impregnate a virgin than it is for a huge, long-lived universe such as ours to fluctuate into existence.
  • Why I’m skeptical? I’m not skeptical because the emergence of matter from spacetime in its lowest energy state may be counterintuitive for this certainly does happen! Although virtual particles are known to emerge from rearrangements of the energy in the quantum vacuum, large fluctuations are exponentially less likely than small fluctuations – and we have quite a large universe! Likewise, the emergence of long-lasting fluctuations are exponentially less likely than short-lived fluctuations where the emergent matter is converted back to energy – and we have quite a long-lived universe! Thus this theory makes predictions inconsistent with our universe (even after applying a selection effect based on the universe permitting life). Here is my critique of Krauss’s proposal in more detail.

It is probable that we’re living in a simulation

  • Nick Bostrom proposed this argument in 2001.
  • Implications: everything is an illusion and The Matrix movie tells us more about reality than all science textbooks combined.
  • The Wikipedia article linked to above has some decent critiques of this proposal but here is a nice critique of this argument by a Stanford prof.

Eternal inflation

  • Eternal inflation is probably the leading multiverse theory. We have decent reasons for believing that there was an early rapid expansion phase in our universe which is dubbed cosmic inflation (although no physical mechanism has of yet been identified that could produce this inflaton field and only certain types of inflation would result in other universes). Certain theories for mechanisms of inflation could possibly create “bubble universes” with enormous fecundity – by some estimates about 12 million billion universes created per second. Many consider these implications to be absurd but I think we need to evaluate such proposals on the basis of the evidence for this flavor of inflation rather than on the implications of the theory.
  • Implications:
    • Vilenkin summarizes the radical implications by stating that “there are infinitely many O-regions where Al Gore is president and – yes! – Elvis is still alive.[7]”
    • There are identical copies of you (and everyone else) in other universes because there are more universes than there are possible events at the quantum level and thus materialist assumptions everything is repeated an infinite number of times in an infinite multiverse.
    • There are universes in which everything is identical except that you wrote this article and I’m reading it now.

Many Worlds Interpretation of Quantum Mechanics

There are many possible interpretations of quantum mechanics that are consistent with the math but in this radical interpretation reality branches out like a tree where every possible quantum outcome happens in one branch of the tree which constitutes a sort of parallel universe. The implications of this theory are basically just as radical as those described above for eternal inflation.

Everything that is mathematically possible is realized somewhere in the universe

  • MIT physicist Max Tegmark, who has done some important research validating various fine-tuning claims, adopts this radical viewpoint.
  • Implications: this is even more radical than the previous theories because it would entail not just that all physical possibilities but that all metaphysical possibilities are realized somewhere. There would be uncountable infinities of infinite multiverses of infinitely different types! Unicorns, fire-breathing dragons, and all science-fiction characters would certainly exist somewhere in this multiverse!
  • Why I’m skeptical: In this case perhaps the implications do lead to a reductio ad absurdum but one can also argue strongly against the theory itself. The overwhelming number of life-permitting universes within this overall universe would not have concise physical laws with minimal parameters since there are vastly more ways to have much more complex laws of nature that could still permit life – Occam ’s razor would not be a fruitful heuristic! You wouldn’t have Nobel Prize-winning physicists waxing eloquent about the beauty and simplicity of physics and how that is a guide to true theories.[8]

I am skeptical of all of these theories but I don’t think we should dismiss any of them merely because their radical implications seem implausible. In the same way, one shouldn’t dismiss the possibility of God even if miracles seem too implausible to you. One should examine the evidence for these theories relative to their predictions and relative to alternate theories – i.e. by employing abductive reasoning (an inference to the best explanation). I think that many of these speculative proposals are inferior alternatives to the hypothesis that God created the universe and finely-tuned the physics to support life and are actually posited to some degree as alternatives to evidence for design. Naturalistic presuppositions seem to play some role in motivating many of these speculative theories, with the probable exception of the Many Worlds Interpretation (which I think is by far the most likely of any of these to actually be true – which isn’t saying much though).

By unjustifiably endowing what is created with god-like powers, perhaps some skeptics are falling into a modern-day version of the trap that the apostle Paul warned about in Romans 1:25 where he talks about people who “worshiped and served the creature rather than the Creator.”

Agnostic physicist Paul Davies also warns about “the most general multiverse theories … At least some of these universes will feature miraculous events – water turning into wine, etc. They will contain thoroughly convincing religious experiences … [that would look like] … a direct revelation of a transcendent God. It follows that a general multiverse set must contain a subset that conforms to traditional religious notions of God and design.[9]” In trying to deny evidence for God, some skeptics have had to so broaden their ontology as to enable the possibility of miracles after all!

[1] Dawkins, The God Delusion, p. 187.

[2] Francis Collins, John Lennox, John Polkinghorne, Mike Strauss, Don Page, Henry Schaefer, James Tour, etc.

[3] I think Hume’s arguments failed if you disagree consider agnostic John Earman’s book entitled Hume’s Abject Failure.

[4] “Nothing can seem extraordinary until you have discovered what is ordinary. Belief in miracles, far from depending on an ignorance of the laws of nature, is only possible in so far as those laws are known.” C.S. Lewis, Miracles

[5] I think he later backed away from this proposal but at one time he thought it was plausible enough to make a focal point for a book he wrote.

[6] Parenthetically, note that this possibility also shows an example of what ID advocates point out – that intelligent design (at least in biology) doesn’t necessarily even require the supernatural and thus should not be precluded from scientific consideration.

[7] Vilenkin, Many Worlds in One, p. 113. This is actually a quote from an article Vilenkin wrote for a physics journal.

[8] See Eugene Wigner’s famous essay on The Unreasonable Effectiveness of Mathematics in the Natural Sciences. https://www.dartmouth.edu/~matc/MathDrama/reading/Wigner.html. Also, see how Weinberg regards beauty as a guide to finding the correct physical theories: http://www.pbs.org/wgbh/nova/elegant/view-weinberg.html. Or refer to this essay for a historical review: http://www.huffingtonpost.com/david-h-bailey/why-mathematics-matters_b_4794617.html

[9] Bernard Carr (ed.), Universe or Multiverse, p. 495.

/by
Was There Really A Census During the Time of Caesar Augustus?
, ,

Archaeology Illuminates & Affirms a Key Fact in the Christmas Story

By all counts, Luke’s gospel is a wealth of historical information.

He opens it this way:

Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us… it seemed good to me also, having had a perfect understanding of all things from the very first, to write to you an orderly account, most excellent Theophilus, that you might know the certainty of those things in which you were instructed. (Luke 1:1;3-4)

Luke’s primary concern is order and accuracy, so that the recipient of the document (a certain Theophilus), “might know the certainty of those things in which he was instructed (v. 4).”

Not only is Luke’s account orderly, but it is also an excellent record of what truly happened that no-so-silent night, two thousand years ago.

The great classical archaeologist Sir William Ramsay, said that Luke was a “first-rate historian…”

One who writes “…historical works of the highest order, in which a writer commands excellent means of knowledge, either through personal acquaintance or through access to original authorities, and brings to the treatment of his subject genius, literary skill, and sympathetic historical insight into human character and the movement of events. Such an author seizes the critical events, concentrates the reader’s attention on them by giving them fuller treatment…”[1]

One such event to which Luke draws attention is a government census which took place during the reign of Augustus before Christ was born. This event is a pivotal event in the Christmas story and is often looked at with skepticism by some.

At the very beginning of Luke’s Christmas narrative in Luke 2:1-5 we are told that a census took place in the entire Roman world. The words are very familiar during Christmas as they are read aloud in so many sermons, plays, musicals and Christmas celebrations.

And it came to pass in those days that a decree went out from Caesar Augustus that all the world should be registered. This census first took place while Quirinius was governing Syria. So all went to be registered, everyone to his own city. Joseph also went up from Galilee, out of the city of Nazareth into Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be registered, to Mary, his betrothed wife, who was with child (Luke 2:1-5).

For many years, historians and scholars have pointed to the passage above mentioning the decree by Quirinius, as problematic if not completely inaccurate. Did a census really take place in the entire Roman world during that time, and did Mary & Joseph actually go up to Bethlehem to be registered, as Luke Gospel says?

New Testament scholar Dr. Harold W. Hoehner has summarized some of the top challenges faced by those who hold to the historical accuracy of Luke’s account.

He writes:

“[Emil] Schurer states that Luke cannot be historically accurate because: (1) nothing is known in history of a general census during the time of Augustus; (2) in a Roman census Joseph would have not had to travel to Bethlehem but would have registered in the principle town of his residence, and Mary would not have had to register at all; (3) no Roman census would have been made in Palestine during Herod’s reign; (4) Josephus records nothing of a Roman census in Palestine in the time of Herod – rather the census of A.D. 6-7 was something new among the Jews; and (5) a census held under Quirinius could not have occurred during Herod’s reign for Quirinius was not governor until after Herod’s death.”[2]

At first glance, these objections to the Roman census during the reigns of emperor [Imperator] Caesar Augustus (Octavius) and governor [legatus] Quirinus may seem insurmountable and quite difficult to answer, but an honest appraisal of the historical and archaeological evidence suggests that they are not.

The objections we will answer here are 1 and 2 – (1) the claim that nothing is known in the history of a general census during the time of Augustus, and (2) that in a Roman census Mary & Joseph would not have had to travel to Bethlehem to register.

Was There Census During the Reign of Augustus in the Roman World?

Roman denarius

Roman denarius

It is a commonly held assumption that the decree from Caesar Augustus that all the world was to be taxed, was a single census [a single event] in the entire Roman empire. The question is, is this how Luke understood it, or intended it to be understood? Very likely, not.

According to Hoehner, “What is meant is that censuses were taken at different times in different provinces – Augustus being the first one in history to order a census or tax assessment of the whole provincial empire. This is further substantiated by the fact that Luke uses the present tense indicating that Augustus ordered censuses to be taken regularly, rather than only one time.”[3]

New Testament historian Jack Finegan says, “As to the taking of such an enrollment in general, it is known from discoveries among the Egyptian papyri that a Roman census was taken in Egypt, and therefore perhaps also throughout the empire regularly, every fourteen years. Many actual census returns have been found, and they use the very same word (ἀπογράφω) which Luke 2:2 uses for the “enrollment.”[4]

The specific census which Luke mentions (Lk. 2:2), is that it “first took place while Quirinius was governing Syria.”

Apart from Luke, we have two other historical sources concerning Quirinius – the Roman historian, Tacitus (Annals 3.48) and the Jewish/Roman historian, Flavius Josephus (Antiquities of the Jews 18.1-2).

According to Tacitus (Annals 3.48), P. Sulpicius Quirinius died in A.D. 21.

Josephus’s reference to Quirinius in Antiquities of the Jews (18, I,1.) poses somewhat of a problem, because he informs us that the “taxings conducted by Quirinius while governing Syria were made in the thirty-seventh year of Caesar’s victory over [Marc] Anthony at Actium in 31 B.C. This would place the census in about A.D. 6/7, a date which is too late to be brought into alignment with the birth of Christ which was likely in the winter 5/4 B.C.[5]

In Luke’s account in Luke 2:2, he speaks of a census which “first” took place when Quirinius was governing Syria, so it is not out of the question that the census to which Josephus is referring was the second one, while Luke mentions the “first” one [i.e the earlier one].

Gleason Archer also notes that Luke, “was therefore well aware of the second census, taken by Quirinius in A.D. 7, which Josephus alludes to… We know this because Luke (who lived much closer to the time that Josephus did) also quotes Gamaliel as alluding to the insurrection of Judas of Galilee “in the days of census taking” (Acts 5:37).[6]

Additional evidence also seems to suggest that Quirinius served as governor twice which would then put him in an official position over Syria to enact the census of Luke 2:2. In 1784, a Latin inscription was discovered near Tivoli, located about twenty miles east of Rome. It is known as the Lapis Tiburtinus inscription, and according to Jack Finegan it, “…contains the statement of a high Roman official that when he became governor of Syria he entered the office for the second time (Latin, iterum). It has even been thought that this personage might have been Quirinius…”[7]

Whatever the identity is of the Roman official mentioned in the inscription, at minimum shows that it was not uncommon for Roman procurators to have served twice, and maximally it may eventually reveal that it was Quirinius himself, through further research.

Is it Plausible that Mary & Joseph Traveled to Bethlehem for the Census?

Luke 2:4-5 states: And Joseph also went up from Galilee, from the town of Nazareth to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be registered with Mary, his betrothed, who was with child.

Mary & Joseph traveling to Bethlehem

Mary & Joseph traveling to Bethlehem

Objection 2 listed above states, that in a Roman census Joseph would have not had to travel to Bethlehem, but would have registered in the principle town of his residence, and Mary would not have had to register at all.

It was generally understood that Roman law instructed property owners to register for taxation in the district where they owned land. However, “…a papyrus dated to A.D. 104, records an Egyptian prefect who ordered Egyptians to return to their ancestral homes so that a census could be taken. In the first century Rome, since the Jews’ property was linked to their fathers (i.e. patriarchal), the Romans would certainly have allowed them the custom of laying claim to their family estate for taxation.”[8]

Since every person needed to appear in his ancestral homeland and since Mary was betrothed to Joseph, and pregnant with child, the two traveled to Bethlehem together. Surely Mary & Joseph would have understood the Scriptures, and the prophecies concerning Israel’s Messiah – that He must be born in Bethlehem (Micah 5:2). It must have been truly amazing from their perspective, to see pieces of the Messianic puzzle fall in place – even if the pieces were official decrees from the Roman empire!

Once again, when Scripture is placed under the scrutiny of historical and archaeological research, it stands the test in amazing ways.

This is but one small example of where archaeology and history corroborate the Scripture to the finest detail. Luke’s gospel is just the first part of a two-volume set in which Acts is the second. Colin Hemer’s massive study, The Book of Acts in the Setting of Hellenistic History details at least 84 facts in the last 16 chapters of Acts that have been confirmed by either historical or archeological research.

Truly Luke is indeed a remarkable historian. Like Theophilus, we can know the certainty of the things in which we have been instructed (the Gospel of Jesus Christ).

Jesus Came In the Fullness of Time

In Galatians 4:4 the Apostle Paul wrote: But when the fullness of time had come, God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption as sons.

When Jesus the Messiah arrived, His timing was perfect! From the appearing of the star to the wise men to the taking of the census by Rome, it was not too soon, and not too late. His first coming was not only perfect chronologically and historically, it was perfect in God’s providential time.

If Christ’s first coming is any indication of what the Second coming will be like – we can rest assured that the timing of His Second Coming (Revelation 19:11-21) will be right on God’s perfect divine time, once again.

[1] William Ramsay, Saint Paul: The Traveler and Roman Citizen (Grand Rapids: Kregel Publications, 2001 reprint), 16.

[2] Harold W. Hoehner, Chronological Aspects of the Life of Christ (Grand Rapids: Zondervan Publishing House, 1977), 14.

[3] Ibid., 15

[4] Jack Finegan, Light from the Ancient Past: The Archaeological Background of the Hebrew-Christian Religion, Volume II (Princeton: Princeton University Press, 1969), 258.

[5] See Finegan, Ibid., 259, See also Hoehner’s work on this date which goes into much more detail in the original sources; Chronological Aspects of the Life of Christ (Grand Rapids: Zondervan, 1977), especially Chapter 1, ‘The Date of Christ’s Birth,’ pp. 29-44.

[6] Gleason L. Archer, Jr., New International Encyclopedia of Bible Difficulties (Grand Rapids: Zondervan, 1982),

[7] See, Jack Finegan, Handbook of Biblical Chronology: Principles of Time Reckoning in the Ancient World and Problems of Chronology in the Bible, Revised Edition (Peabody, MA: Hendrickson Publishers, 1998), p. 304. A view also held by William Ramsay, Bearing of Recent Discoveries on the Trustworthiness of the New Testament, 4th Ed., London, 1920, pp. 275-300.

[8] See, Harold Hoehner, p.15

/by
Are Creationists Stupid

Are Creationists Stupid?

,

It is quite common in Internet circles to attack the intelligence and even sometimes the integrity of anyone believing in creation. An unfortunate strategy among some leading atheists is to group all opposition to solely naturalistic origins theories into one category, perhaps the one they think can most easily be refuted – young earth creationism. They like to ignore that God can also use processes and that many scholars (both now and in the early church) don’t think that the Bible teaches the age of the universe. Clearly, some creationist claims are mistaken[1] but is it ridiculous to hold to any belief in creation at all?

In evaluating this question, first consider how creation is defined according to the Oxford dictionary: “The action or process of bringing something into existence.[2]”

By this definition, everyone should agree that the following were created:

  • Our universe
  • Life
  • All species
  • Consciousness

Even atheists agree that none of these are eternally existent. Atheism entails though that there has been no intervention by a supernatural Creator in the origin of these entities and that is the notion of creation to which they object.

Let’s consider the most foundational type of creation that atheists must deny – the creation of the universe. The second definition in the Oxford dictionary actually highlights this particular aspect by defining creation as “the bringing into existence of the universe, especially when regarded as an act of God.” However, it is a well-established scientific fact that our universe has a finite age and most scientists agree that its early history is characterized by an expansion out of an incredibly dense and tiny state in what is now known as the Big Bang. So our universe was created! But does that necessarily mean there was a Creator?

Nobel prize winners who have contributed to the confirmation of the Big Bang have noted how it appears quite similar to a creation event:

“The best data we have are exactly what I would have predicted, had I nothing to go on but the five Books of Moses, the Psalms, the Bible as a whole.“ Arno Penzias

“There is no doubt that a parallel exists between the Big Bang as an event and the Christian notion of creation from nothing.[3]” George Smoot

Edwin Hubble’s successor, long-time atheist Allan Sandage, became a Christian late in life and notes that “it was my science that drove me to the conclusion that the world is much more complicated than can be explained by science… It is only through the supernatural that I can understand the mystery of existence.[4]” Sandage also notes that “Astronomical observations have also suggested that this creation event, signaled by the expansion of the Universe, has happened only once. The expansion will continue forever, the Universe will not collapse upon itself, and therefore this type of creation will not happen again.[5]”

Quantum physicist Christopher Isham notes that “perhaps the best argument … that the Big Bang supports theism is the obvious unease with which it is greeted by some atheist physicists. At times this has led to scientific ideas, such as continuous creation [steady state] or an oscillating Universe, being advanced with a tenacity which so exceeds their intrinsic worth that one can only suspect the operation of psychological forces lying very much deeper than the usual academic desire of a theorist to support his/her theory.[6]“

So maybe it’s not so ignorant to see the Big Bang as a creation event and as evidence (not proof) for a supernatural Creator. But could there have been a natural cause to the Big Bang? I’ve blogged previously about how the overall universe had to have a beginning. I’ve quoted Alexander Vilenkin, a prominent cosmologist: “With the proof now in place, cosmologists can no longer hide behind the possibility of a past-eternal universe. There is no escape, they have to face the problem of a cosmic beginning.” In this same blog, I also discussed and referenced the New Scientist article entitled: Why physicists can’t avoid a creation event?

There are some loud voices trying to silence these frank admissions – most notably by atheist Lawrence Krauss. Even Krauss speaks about creation but just claims it is out of nothing, which when pressed he admits by nothing he means the quantum vacuum. I posted several short video clips from an interview I conducted with OU physicist Mike Strauss asking for his response to Krauss’s claim that our universe could have originated from nothing. Strauss is also skeptical that the universe can be created from the quantum vacuum. I also asked him whether Vilenkin’s BGV theorem even left open the possibility that the quantum vacuum has eternally existed and again he was skeptical.

Strauss is but one many of Krauss’s critics. Consider this scathing NY Times critique by physicist/philosopher David Albert of Colombia: “And the fact that particles can pop in and out of existence, over time, as those fields rearrange themselves, is not a whit more mysterious than the fact that fists can pop in and out of existence, over time, as my fingers rearrange themselves. And none of these poppings — if you look at them aright — amount to anything even remotely in the neighborhood of a creation from nothing.[7]”

As Frank Turek likes to ask – “Which is more reasonable that nothing created the universe or that Someone created the universe?”

There is also the matter of “dummies” like Leibniz (who was one of the inventors of calculus) arguing philosophically for the need for God even if the universe was eternal as I’ve blogged about recently. None of this argumentation relies on anything that is even remotely called into question by modern science so one cannot just dismiss this argument by assuming that Leibniz just lacked knowledge of future scientific discoveries. My blog also cites recent developments by Rob Koons and Alex Pruss and others that further these types of arguments by offering compelling support for the key premise of Leibniz’s argument.

Thus, creation shouldn’t be considered a dirty word used only by those who are intellectually inferior. We have logical reasons to believe that the universe needs a Creator; we find scientific evidence that looks remarkably like a creation event and attempts to attribute the creation of this universe to solely naturalistic causes are scientifically implausible. We’ve also discovered that a remarkable orderliness in the original Big Bang state was necessary for the existence of any form of life. Thus, we have many independent lines of evidences that combine to form a strong cumulative case for creation, and even for a Creator!

Notes

[1] Since there are many different, conflicting views of creation they cannot all be correct. The same could be said for various scientific theories as well.

[2]http://www.oxforddictionaries.com/us/definition/american_english/creation

[3] George Smoot, Wrinkles in Time (1993)

[4] http://www.washingtonpost.com/wp-srv/newsweek/science_of_god/scienceofgod.htm

[5] http://www.leaderu.com/truth/1truth15.html

[6] Isham, C. 1988. “Creation of the Universe as a Quantum Process,” in Physics, Philosophy, and Theology, A Common Quest for Understanding, eds. R. J. Russell, W. R. Stoeger, and G. V. Coyne, Vatican City State: Vatican Observatory, p. 378.

[7] http://www.nytimes.com/2012/03/25/books/review/a-universe-from-nothing-by-lawrence-m-krauss.html?mabReward=relbias:w&adxnnl=1&module=Search&pagewanted=all&adxnnlx=1418576495-uhuZjnkGzY+luBnAcl0rPQ

/by

The Eclipse of Christmas

, , , ,

The people walking in darkness have seen a great light; on those living in the land of deep darkness a light has dawned – Isaiah 9:2

10355586_10152856776899723_3296679868948411043_o

 On March 19th 2007 the earth experienced one of the most fantastic and amazing events in the heavens – a total eclipse of the sun! Solar eclipses have been recorded since the dawn of human history. In ages past, humans saw eclipses as full of great significance and meaning. Eclipses are certainly strange and wonderful events, even in modern times. While they are now explained by science, eclipses are still full of mystery and awe.

What exactly is a solar eclipse?  Essentially an eclipse is when the light-giving body of the sun is blocked by the moon thereby causing a temporary shadow across the surface of the Earth. The shadow of the moon on the earth is called the umbra – similar to our word umbrella – the penumbra is the larger shadow.

When a full solar eclipse happens, strange things occur on earth. The temperature can drop as much as 20 degrees! Chickens begin to roost, animals bed down, and in the shadow of the moon the world is bathed in total darkness. The ancient Greek historian Herodotus wrote that Thales of Miletus predicted an eclipse which occurred during a war between the Medians and the Lydians on May 28, 585 B.C. Soldiers on both sides put down their weapons and declared peace as a result of the eclipse.[1]

Our world today is currently under another kind of eclipse – a spiritual one in which darkness is rampant.

It is an overshadowing not only of the Christmas holiday – but the PERSON which Christmas is all about – Christ, the true light of the world!

This Christmas season you may have noticed the flagrant bias against Christmas and its true meaning by the entertainment industry (Hollywood), by the retail world (businesses), and by our own State and Federal Government. Today the ACLU and other organizations are suing communities around the country for expressing their belief in the true Christmas story demanding that the “Separation of Church and State” has been violated.

For Christians, however, this should not come as a surprise. The attempted darkening of God’s light and truth has been going on for millennia. Consider this passage from John’s Gospel (considered to be John’s Nativity passage):

In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. …Through him all things were made; without him nothing was made that has been made. In him was life, and that life was the light of men. The light shines in the darkness, but the darkness has not understood it (John 1:1,3-5)

A few years ago, the American Atheists paid for a huge a billboard (see below) on a turnpike in New Jersey. According to David Silverman, spokesmen for the American Atheists, the purpose of the billboard was not intended to make new converts to atheism, rather it was to encourage existing atheists who are going through the motions of celebrating Christmas, to stop. Atheists should be celebrating reason, not Jesus! (not even indirectly by giving gifts and having traditional Christmas celebrations)

Layout 1

Whatever the case, the billboard was just one more way of eclipsing the true Light of Christmas – the advent of the Christ-child.

Just a few days ago in the Chicago area, the heads of Mary & Joseph in a church nativity scene were vandalized and decapitated.

What other ways is the light of Christ’s truth being eclipsed today?

Sadly, there are many credible reports coming out of the Middle East of Christian children being murdered simply because of their faith in Christ! This is unbelievable! The small little light of a child is so bright that those who love the darkness must extinguish it!

There was a song I learned in Sunday School many years ago, “This little light of mine, I’m gonna let it shine, let it shine, let it shine…”

When I think of the words to that children’s song I think of the little children in the Middle East who are murdered because of Christ.

Sadly, these precious little lights were eclipsed and extinguished by those who hate the truth and love darkness.

The attempt to eclipse Christmas reaches all the way back even to the very first Christmas itself. In the first century when Christ was born, a heinous crime was committed against innocent children in order to prevent the light from shining before it even dawned. The crime was committed by none other than Herod I (builder of some of the greatest structures in the ancient world – but also murderer of little children).

Bruce Scott summarizes some of Herod’s crimes here:

He was the classic paranoid tyrant. His fortresses reflected his mentality. He lived with constant fear and suspicion. He had spies everywhere, looking for seditious activity. Herod would occasionally disguise himself as a commoner and mingle among the people at night, listening for conspiracies. Suspects were captured and tortured. Anyone who did not swear allegiance to Herod was persecuted and/or killed. To be sure, Herod had no qualms about killing. He killed 2,000 survivors of five cities that had rebelled against him. He had his brother in law drowned. He executed his uncle, his wife’s grandfather, his wife, his mother in law, and three of his sons. He murdered faithful followers, servants, friends, soldiers, pious men, relatives – often on flimsy evidence of rumors or coerced confessions.

In the last days of his life, Herod arranger for all of the prominent Jewish leaders of the country to be rounded up, placed in a hippodrome and executed upon the word that he had died. He wanted to ensure that there would be mourning throughout the land after he died. Fortunately the orders were never carried out.

One of Herod’s most barbaric acts is recorded in the Gospel of Matthew 2:16. Shortly after Jesus’ birth, Herod had all males two years old and under in and around Bethlehem slaughtered. He was endeavoring to exterminate the promised Messiah.[2]

Herod failed.

No man can extinguish the glory of God or the light of the world, not even today.

Not only did Herod not succeed, but those who attempt to eclipse Christmas today fall short as well. God’s glory, His light and Truth fills the earth and the heavens (Psalm 19). The light of His Truth is shining even in countries where spiritual darkness is rampant. Even the blood of Christian martyrs will be used by God to bring light to those in darkness.

Sir Winston Churchill once said:

The Truth is incontrovertible. Malice may attack it. Ignorance may deride it. But in the end there it is.

Christmas is all about LIGHT – light as a metaphor, light as a reality, and light as a symbol of Truth. The truth that there is Truth; that there is a Creator; who made all things, and that God took on human form (in Jesus) that we might know Him and reflect His glory. Christmas is when God took on human form in the incarnation. It is marvelous and mysterious at the same time!

The primary reason why God did this is so that Christ (who was innocent and sinless) could take the sins of the world upon Himself on the cross.

Why would God do such a thing? Simply because He loves the world that He made (John 3:16). Without His act of selfless love, there would be no hope and no escape from the darkness – spiritual or otherwise.

An Attempted Eclipse at the Second Advent

In the Old Testament Psalm 2 is a Psalm about Christ. Theologians refer to it as a “Messianic Psalm.” Anything in the Old Testament that refers to Christ (the Greek word for Messiah), literally means “anointed one,” is considered to teach some truth about Israel’s Savior and King.

Psalm 2 is particularly interesting because it refers to a future time when the rulers and the nations of the earth will rise up and stand against Messiah, attempting once again, to eclipse God’s Light and Truth.

The Psalmist begins:

Why do the nations rage and the peoples plot in vain? The kings of the earth set themselves, and the rulers take counsel together…(verse 1)

And exactly what are these world-rulers meeting about? He continues:

…against the Lord and against His Anointed (Messiah), saying, ‘Let us burst their bonds apart and cast away their cords from us’ (verses 2-3).

But God’s response to them is mockery.

(Yet)…He who sits in the heavens laughs; the Lord holds them in derision. Then He will speak to them in His wrath, and terrify them in His fury, saying, ‘As for Me (GOD), I have set My King (Messiah) on Zion, my holy hill’ (verses 4-5).

And God’s further response is that complete dominion of the entire earth will be given to His “Anointed” (Christ Jesus)

I will tell of the decree: The Lord said to me, ‘You are My Son; today I have begotten You. Ask of Me, and I will make the nations Your heritage, and the ends of the earth Your possession. You shall break them with a rod of iron and dash them in pieces like a potters vessel’ (verses 7-9).

Finally a word of warning to rulers who attempt to eclipse, darken or oppose the Anointed One.

Now therefore, O kings, be wise; be warned, O rulers of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest He be angry, and you perish in the way, for His wrath is quickly kindled. Blessed are those who take refuge in Him (verses 10-12).

Conclusion

To those think that Christmas as well as Christianity, is a huge sham: have you stopped to truly  consider the evidence presented on this website and by this ministry? The central claim of Christianity (the Resurrection) is supported by an amazing amount of evidence.

For Christians who feel the encroaching spiritual darkness, Christmas is a reminder to all of us that the Light of the world HAS indeed come! Until He comes again, we are commissioned by our Lord Himself (the Light of the World), to continue to shine His light in the darkness so that a total eclipse of Christmas never happens.

You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven (Matthew 5:14-17)

[1] http://www.iep.utm.edu/thales/#SH8a (accessed, 12 Dec. 2014)

[2] Bruce Scott, Israel My Glory, Nov/Dec, 2006, p.20

/by
New Proofs for God's Existence

New Proofs for God’s Existence

,

Such was the name for a talk recently given at UT Dallas by Robert C. Koons, a philosophy professor from UT Austin. Actually, Koons is currently a visiting scholar at Princeton but took time out of his busy schedule to make a special trip to the Dallas area to speak on our campus.1  I was originally wondering whether or not Koon’s requested title might be over-stating the theistic case by claiming to be a “proof.” Wanting to be conservative in our claims, I added this footnote on our poster used for advertising the event:

“’Proof’ in the sense that the conclusion follows out of logical necessity if the premises are granted. Arguments are made for the truth of the premises but it is recognized that the premises cannot be proven with mathematical certainty.”

In retrospect perhaps this was probably unnecessary as everyone should know that even a valid proof is only as good as its premises. Even in math, axioms upon which proofs are based cannot themselves be proven. Gödel’s second incompleteness theorem shows that all but the most trivial mathematical systems cannot demonstrate their own consistency. But I think that Koon’s argument did rise to the level of what is meant by proof in philosophy. There are ways of resisting any proof, but the intellectual cost of denying a premise that nearly all people accept in other contexts is a high price to pay.

So what is this “new proof?” The overall argument Koons was making is actually one of the oldest around – a cosmological argument for God’s existence similar to that argued by ancient Greek and Roman philosophers, Jewish, Christian, Muslim thinkers, and even 10th-century Indian thinkers of the Nyaya School. However, Koons did present new arguments for the truth of the key premise of the argument.

Here is a video of Koon’s recent presentation on the UTD campus.

Summary

Here is my rough attempt to summarize Koons’ arguments but you really need to see the video for details. Koons started off by saying that if you can know that there is a hand with five fingers in front of you, then you can know that God exists. You know about your hand through empirical knowledge – by observation and memory, and the testimony of others. These are the same means that are necessary for scientific and historical reasoning. Anything that we know empirically is linked by a chain of causes. For example, sensory perception involves light being reflected into your eyes, stimulating your retina such that a message is sent through your optic nerve to the brain. Scientific reasoning infers causes from effects or effects from causes. If any of the steps involved in seeing your hand could occur without a cause, knowledge would be impossible.

Does everything have a cause?

Everything involved as a link in the chain of empirical knowledge must have a cause. If, for example, visual sensations could occur without any cause whatsoever, it would undermine our scientific inferences because such “uncaused” sensations would be completely unpredictable and would have a probability which could not be estimated. We would have good reason to think that we might be “Boltzmann brains” right now – with nothing but illusory sensations.

Empirical knowledge, such as knowing there is a hand in front of you with 5 fingers, is impossible unless we know that every step involved necessarily has a cause. We can’t know the principle that every step in a causal chain necessarily has a cause by empirical means (at least without vicious circularity). Thus, this type of minimal principle of sufficient reason must be a self-evident principle of reason. To doubt this is the unhealthy kind of doubt because it undermines all empirical knowledge.

However, surely there is one sort of thing that could fail to be caused without threatening empirical knowledge – things that are obviously uncausable. We here refer to things which are not just uncaused but self-evidently uncausable. If absolutely everything had a cause, then the network of causation would have to contain either loops (things that caused themselves) or infinite regresses. However, nothing can cause itself, since it would have to simultaneously both exist (in order to be the cause) and not exist (in order to be a potential effect). So if we can show the impossibility of an infinite regress of causes, then the contingent effects we see in the universe must ultimately trace back to an uncausable cause.

Analogies to Show the Impossibility of an Infinite Regress of Causes

Couldn’t there be an infinite regress of causes just extending back into the eternal past? Koon argues not and gives several examples of contradictions entailed by an infinite regress of causes:

1)      The Grim Reaper – this analogy was originally conceived by Jose Benardete in 1964 and modified slightly by Alexander Pruss.2  Consider a Grim Reaper (GR) who will kill Fred in 1 BC but if only if all other GRs failed to previously. Similarly, an additional GR will kill Fred in 2 BC if he is still alive in that year. There is a separate GR for each year prior to that with the same instructions going back into the infinite past. This story is possible if an infinite regress is possible. However, this scenario is not logically possible because it leads to a contradiction. At least one Grim Reaper has initiated a death warrant, since otherwise, all would have failed to do their duty. Suppose it was the N’th GR. But GR #N would have acted only if all earlier GR’s did not act. So both GR #(N+1) and GR #(N+2) did not act. But if GR #(N+2) and all earlier GRs did not act, then GR #(N+1) would have acted and thus a contradiction results. Thus we have a reductio ad absurdum, and an infinite regress is logically impossible.

2)      Even if an infinite regress was possible, an explanation would still be required according to a new argument by Alexander Pruss: http://alexanderpruss.blogspot.com/2013/06/cannonball-and-regress.html.

3)      Koons also provides a counter-example from considering an infinite fair lottery. See the video for details.

Koons then argued that the attributes that we can deduce for a first cause to the universe correspond to some of the key properties of God in classical theism. He also went on to cite some scientific evidence that points to a Creator from evidence for an origin to the universe and from the fine-tuning of the laws and constants of nature to be life-supporting.

Koons closes by saying that “my overall point here is [that] theistic metaphysics is not a competitor to empirical science. Quite the contrary, if you don’t buy into theistic metaphysics, you’re undermining empirical science. The two grew up together historically and are culturally and philosophically inter-dependent… If you say I just don’t buy this causality principle – that’s going to be a big big problem for empirical science.” This is a powerful argument for God’s existence – if you want to explore additional writings on this subject I recommend the following:

Powerpoint summary of a similar argument by Joshua Rasmussen

A paper by Alexander Pruss and Richard Gale published by Cambridge University Press

Notes

[1] He was coming from New Jersey anyway to Waco to participate in a philosophy conference at Baylor honoring Alvin Plantinga but made the special trip to Dallas.

[2] Jose Benardete’s Infinity: An Essay in Metaphysics (1964)

/by

Godbuster: A Debate With Elliot George

, , , ,

This past week I engaged in a radio debate with an atheist on Unbelievable on Premier Christian Radio (which you can listen to here). My interlocutor was a British atheist, a retired biology teacher who goes by the pseudonym Elliot George. In his book, Godbuster, George attempts to dismantle theistic belief. I knew when I saw the front cover that the book was unlikely to be particularly professional or intellectually challenging. After all, who writes “Dare you read this?” on the front cover of an intellectually serious piece of work? This initial impression was further compounded when I noticed that the book contains no citations or references, except for the occasional in-text citation to YouTube or Wikipedia. Apparently Elliot George was even reliant upon Wikipedia as his source for the ten commandments (p. 125).

The intellectual content of the book is also confronted with severe problems. The book showed little, if any, engagement or interaction with high-level Christian argumentation. No serious Christian arguments were addressed by the book. Instead, George throughout the book persists in attacking strawmen, even redefining terminology to comport with his position. Read more

/by

Discovery of the Lost Temple

,

Thutmoses III and the Biblical Exodus

 A friend of mine who studies Ancient Near Eastern languages at Yale University (Matthew Glassman), alerted me to an interesting article about an amazing discovery recently made in Cairo, under someone’s house no-less!

According to the article, Egypt’s Antiquities Minister, Mamdouh al-Damaty stated that, “a group of men discovered a 3,400 year old pharaonic temple from the reign of the warrior king Thutmoses III.”[1]

Around the Mediterranean (especially in Middle Eastern countries), antiquities looting has become a big problem in some areas. Apparently the men were digging for items to sell illegally on the antiquities market. The seven men who were digging hit “historic” pay-dirt – they discovered an entire pharonic temple!

The site is located in Al-Badrashin which is located approximately 25 miles (40 kilometers) from the capital of Cairo. The men were briefly detained, then released because they were not digging at an “official” Egyptian heritage site. The Egyptian Antiquities Ministry has now taken over, and will be beginning an excavation at the site in the days ahead, according to gulfnews.net.

What has been discovered so far, are seven tablets, several column bases made of pink granite as well as a pink granite statue in the temple. This is certainly a remarkable discovery, and one that I am keenly interested in following in the days ahead.

How Does Thutmose III Fit Into the Exodus Story? A Little Background

Thutmose III was the sixth pharaoh of Egypt’s 18th Dynasty. His name means “Thoth is born.”

From chronological considerations found in the Bible,[2] and an understanding of the cultural, historical and archaeological background of the 18th Dynasty, it is very likely that Amenhotep I, was the pharaoh who issued the decree in Exodus 1:15-16 to kill all male Hebrews.[3]

As we look closer into this time of Egyptian history, we also discover that Thutmose I (1528-1508 B.C.), the son of Amenhotep I, had a daughter named Hatshepsut.

Hatshepsut is well known from historical and archaeological sources, and she has a very interesting story herself! She’s even found a place in the Bible (although not by name, but as pharaoh’s daughter)!

In order to secure royal inheritance rights, Hatshepsut married her half-brother Thutmose II. When Thutmose II died prematurely, Hatshepsut then assumed the role of pharaoh along with and her younger (male) nephew, (& stepson) Thutmose III.

As William Murnane observes, “Although Hatshepsut did not dethrone her nephew, she asserted a claim to royal power equal to his and, as senior coregent, took precedence over him in contemporary monuments.”[4] During her co-regency with the younger Thutmose III, Egypt enjoyed a time of prosperity and great building. This recent temple discovered in Egypt was very possibly built during that time.

One of the most well known structures from that period, which still survives today is the Hatshepsut’s mortuary temple (also called Deir el-Bahari) located in the Valley of the Kings. It is a remarkable building even to this day!

Hatshepsut’s mortuary temple (Deir el-Bahari) in the Valley of the Kings

Hatshepsut’s mortuary temple (Deir el-Bahari) in the Valley of the Kings

It was Hatshepsut who very likely drew baby Moses from the Nile (Ex. 2:5)! Her father, Amenhotep I, after all, was the pharaoh who issued the decree to kill all of the Hebrew first-born male slaves.

According to the chronological considerations, and for other reasons that would be difficult to summarize briefly here, Thutmose III then, was the younger “brother” that Moses would have possibly grown up with pharaoh’s household in Egypt. Thutmose III would have also been the same pharaoh who would have sought to kill Moses when he discovered that Moses had killed an Egyptian.

According to OT scholar Dr. Eugene H. Merrill:

…it is important to note that the biblical narrative requires a rule of almost forty years for the pharaoh who sought Moses’ life, since the king who died at the end of Moses sojourn in Midian was clearly the same one who had threatened him nearly forty years earlier. Of all the rulers of Dynasty 18 only Thutmose III reigned long enough to qualify. In fact, he was the only pharaoh at any period during which the exodus could have occurred who reigned that long except Ramses II (1304-1236).[5]

The Three Functions of Archaeology: Affirm, Clarify & Illuminate

Since I have been teaching the Old Testament for over ten years, as well as classes on archaeology, I have taught that archaeology can function in at least three ways:

(1) Archaeology can affirm the historical basis of the text. Did this person exist? Did this place exist? Etc…

(2) Archaeology can clarify certain passages in the text and,

(3) Archaeology can illuminate the various cultures in which the text was written.

This latest “accidental” discovery in Egypt of a temple from the time of Thutmose III, certainly affirms this pharaoh’s existence, power and influence – the pharaoh who very likely sought Moses’ life.[6]

Future research will surely also clarify and illuminate this fascinating person and period in biblical history!

 

[1] http://gulfnews.com/news/region/egypt/king-thutmosis-iii-s-temple-found-by-accident-1.1405869 (cited, Nov. 5, 2014).

[2] Such as the reference in 1 Kings 6:1 and Ex. 7:7 which states that Moses was 80 years old when he led the people from Egypt (assuming an approximate exodus date of 1446 B.C.)

[3] See also Eugene H. Merrill, Kingdom of Priests: A History of Old Testament Israel (Grand Rapids, MI: Baker Books, 1996), pp. 58-64.

[4] William J. Murnane, “New Kingdom (Dynasties 18-20)” in David Noel Freedman, Editor in Chief, The Anchor Bible Dictionary, Volume 2 D-G (New York: Doubleday, 1992), 348-53.

[5] Merrill, pg. 62-3.

[6] Not that this is the only evidence for Thutmose III. It is just another piece which affirms his reign and influence. We actually have his mummified remains!

/by

Is Learning Apologetics like Fiddling While Rome Burns?

, ,

A Modern Commentary of C.S. Lewis’ ‘Learning in Wartime’

Today it is easy to see why many Christians may be discouraged and feel the need to “circle the wagons,” – to not see the need to cultivate a life of the mind, including learning apologetic arguments for Christianity, or even learning anything new at all. We now live in a world of ISIS, Ebola, violent Christian persecution in various parts of the world, and an increasing attack on religious liberties in America.

Perhaps a lesson from the past will bring light and even encouragement to the value of learning – especially loving Christ with all of our minds in the Church today.

In 1939 the dark clouds of Hitler’s Nazi war machine were beginning to loom across Europe and in England. Walter Hooper, who briefly served as C.S. Lewis’ personal secretary in 1963 relates a fascinating story of when Lewis was invited to preach a sermon at Oxford’s Church of St. Mary the Virgin in the late 30’s.

The threat of imminent war with Germany caused many of Oxford’s undergraduates much hesitation and unrest. Christian students understandably wondered at the value of education and the pursuit of truth when a world war loomed on the horizon. At that time Canon T.R. Milford, an admirer of Lewis’ literary works, asked him to come deliver a sermon and address this growing sentiment among the student body. According to Hooper, “Lewis – an ex-soldier [in WWI] and Christian don at Magdalen College – was thought to be just the man to put things in the right perspective.”[1]

How very right Canon Milford was! Not only did Lewis brilliantly make the case for learning in a time of global upheaval in the twentieth century, there are brilliant lessons we can learn for our own day as well. The text of Lewis’ sermon ended up as a chapter in The Weight of Glory[2] under the title “Learning in Wartime.” The barbarities of our own day and Lewis’s are uncanny, and the lessons are timeless.

Of course, there is no substitute for reading the entire chapter by Lewis’ himself, but in this article, I would like to highlight a few principles that I believe relate to those of us today who traffic in the realm of the mind, ideas, and the intellect.

There has Never Been a Perfect Time to Learn: Favorable Conditions Never Come

If we’re waiting for more peaceful or favorable times [whatever that is] to begin to dig deeper into our faith or perhaps to learn something new, then we’ll probably never begin at all. Lewis knew then that there will always be distractions which prevent us from pursing truth on a deeper level – whether those distractions are the threat of war, or the hectic busyness of life. He writes:

There will always be plenty of rivals to our work. We are always falling in love or quarrelling, looking for jobs or fearing to lose them, getting ill and recovering, following public affairs. If we let ourselves we shall always be waiting for some distraction or other to end before we can really get down to our work. The only people who achieve much are those who want knowledge so badly that they seek it while the conditions are still unfavorable. Favorable conditions never come.[3]

…If men had postponed the search for knowledge and beauty until they were secure, the search would never have begun. We are mistaken when we compare war with “normal life.” Life has never been normal.[4]

If we will not pursue truth and cultivate loving God with our minds with today’s many threats and distractions, then we probably never will. Life has never been “normal.”

Shouldn’t We Just Preach the Gospel Only?

There were those in Lewis’ day (as well as our own) who perhaps thought that learning should take a back-seat to leading people to Christ in evangelism.

..how is it even right, or even psychologically possible, for creatures who are every moment advancing either to Heaven or to hell spend any fraction of the little time allowed them in this world on such comparative trivialities as literature or art, mathematics or biology.[5]

…why should we – indeed how can we – continue to take an interest in these placid occupations when the lives or our friends and the liberties of Europe are in the balance? Is it not fiddling while Rome burns?[6]

Or,

“How can you be so frivolous and selfish as to think about anything but the salvation of human souls?” and we have, at the moment to answer the additional question, “How can you be so frivolous and selfish as to think of anything but the war?”[7]

Of course, in saying these things Lewis is certainly not undermining the importance of personal evangelism. Indeed, several years later in that same chapel, he preached what is perhaps, one of the most profound sermons on evangelism ever preached in the 20th Century [at least in my opinion!].

The load, or weight, or burden of my neighbor’s glory should be laid on my back, a load so heavy that only humility can carry it, and the backs of the proud will be broken. …All day long we are, in some degree, helping each other to one or other of these destinations. It is in light of these overwhelming possibilities, it is with awe and the circumspection proper to them, that we should conduct our dealings with one another…[8]

Lewis’ solution to this apparent dilemma of either evangelism (the active life), or learning (the contemplative life), is that whatever our view of this relationship is during peacetime, should be the exactly the same as in a time of war.

Now it seems to me that we shall not be able to answer these questions until we have put them by the side of other questions which every Christian ought to have asked himself in peacetime.

During a time of peace hardly any Christian doubts the value of loving God with all our minds and cultivating a deeper Christian understanding and integration of reality. So why should our principles change during a time of imminent death and war? According to Lewis, they shouldn’t.

In other words, regardless of whether we are living in a time of impending war & violence or relative peace and safety, there is an important place for both activities in the Christian view of things.

We don’t have to choose either evangelism or learning – it is imperative to do both!

Lastly, on this question, Lewis makes it clear that he makes no distinctions between the secular and the sacred.

Every duty is a religious duty, and our obligation to perform every duty is therefore absolute.[9]

In short, ‘whether we eat or drink, [do evangelism, or learn], or whatever we do, we do it all for the glory of God (1 Cor. 10:31).’

In Our Pursuit of Truth, there is No Place for the Proud

Christ was very clear when He stated the greatest commandment, “to love the Lord your God with all of your heart, soul, mind, and strength” (Matt. 22:36). Lewis recognized that a life of learning is perhaps not the path for every Christian. Indeed, within the body of Christ, there are many members with different functions (1 Cor. 12:12-31).

Regardless, our pursuit and love of the pure, unvarnished truth should take second place to our pride and personal achievements (if any). We must always be on guard against pride, whatever our vocation, but especially intellectual pride – for as the Apostle Paul writes, “…knowledge puffs up, but love builds up” (1 Cor. 8:1). Lewis writes:

As the author of the Theologica Germanica says, we may come to love knowledge – our knowing – more than the thing known: to delight not in the exercise of our talents but the fact that they are ours, or even in the reputation they bring us. Every success in the scholar’s life increases this danger. If it becomes irresistible, he must give up his scholarly work. They time for plucking out the right eye has arrived.[10]

In apologetics as in any other intellectual pursuit, there is no place for pride, whatever form it takes in our lives. We are servants of Truth and not the other way around.

…be ready to give a defense [apologia] to everyone who asks you a reason [logos] for the hope that is in you, with meekness and fear (1 Pet. 3:15).

I can’t tell you how many apologists I’ve noticed, who are arrogant and condescending to others who don’t have a deeper understanding. This certainly does not help the cause of Christ or His Kingdom, and in reality, intellectual pride is the mark of another kingdom. The father of pride led a rebellion of a third of the angels against God. In Eden, he convinced Adam & Eve that God did not say what He really said.

Don’t Worry About the Future – Live Life One Day at a Time

One of the frustrations that Lewis addressed to his audience of Oxford undergraduates in 1939 was the frustration of possibly not being able to finish what one has started – of looking ahead to the future when it looks bleak. “What’s the point?”

This is certainly a sentiment that is true today. When one thinks of the future of the world and where we might be headed, it can be somewhat foggy or even depressing. Lewis’ wisdom is especially brilliant here because it is grounded in the very words of Christ’s Sermon on the Mount (see, Matt. 6:34).

Lewis states:

Never, in peace or war, commit your virtue or happiness to the future. Happy work is best done by the man who takes his long-term plans somewhat lightly and works from moment to moment “as unto the Lord.” It is only our daily bread that we are encouraged to ask for. The present is the only time in which any duty can be done or any grace received. …A more Christian attitude, which can be attained in any age, is that of leaving futurity in God’s hands. We may as well, for God will certainly retain it whether we leave it to Him or not.[11]

Human Civilization Depends on Not Listening to Our Worries but on Thinking Clearly and Loving God with our Minds

Finally, in the larger scheme of human history, we should not allow our worries to dictate how we live. Human culture (if it is to survive) depends on it. Lewis writes:

If human culture [& learning] can stand up [and alongside] to that [that people today are headed to eternity in heaven or hell], it can stand up to anything. To admit that we can retain our interest in learning under the shadow of these eternal issues but not under the shadow of a European war would be to admit that our ears are closed to the voice of reason and very wide open to the voice of our nerves and our mass emotions.[12]

Here we can learn from a chapter in the history of the early, medieval Irish monks. When the British Isles were under the threat and then eventually under the sword of the Norsemen, Irish Christians didn’t worry & fret about their future. Rather, they went to work translating great works of literature and creating great works of art such as we find in the Book of Kells and the Lindisfarne Gospels.

In his book, How the Irish Saved Civilization, author Thomas Cahill narrates in vivid detail the fall of the Roman empire when barbarian hordes marched across the frozen Rhine and eventually down into Italy ultimately sacking Rome herself, the crown jewel of classical civilization and learning. Several centuries later when the prow of the Viking longboat hit the sands of the British Isles another dark ages swept across Europe. Civilization was threatened and the learning of the classical world was gravely threatened.

It was the Irish Christians, who according to Cahill, played a key role in Europe’s rebuilding after the long and dark ages.

Wherever they went the Irish bought with them their books, many unseen in Europe for centuries and tied to their waists as signs of triumph, just as Irish heroes had once tied to their waists their enemies heads. Wherever they went they brought their love of learning and their skills in bookmaking. In the bays and valleys of their exile, they reestablished literacy and breathed new life into the exhausted literary culture of Europe. And that is how the Irish saved civilization.[13]

It is in light of these and other principles, that we pursue Truth for its own sake, we learn apologetic arguments, we love God with our minds, and we cultivate a life of faith grounded in God’s eternal Word.

Eternal things are at stake.

[1] Walter Hooper, “Introduction,” in C.S. Lewis, The Weight of Glory (New York: Harper One, 2000, originally 1949), pg. 18.

[2] Incidentally, the title of Lewis’ second message at The Church of St. Mary the Virgin at Oxford in 1941.

[3] Lewis, “Learning in Wartime,” pg. 60.

[4] Ibid., pg. 49.

[5] Ibid., 48-9.

[6] Ibid., pg.47.

[7] Ibid, pg. 50-1.

[8] The Weight of Glory, pg. 45-6.

[9] “Learning in Wartime,” pg. 53.

[10] “Learning in Wartime,” pg. 57.

[11] “Learning in Wartime,” pg. 60-61.

[12] Ibid.. pg. 49.

[13] Thomas Cahill, How the Irish Saved Civilization: The Untold Story of Ireland’s Historic Role from the Fall of Rome to the Rise of Medieval Europe (New York, London: Doubleday, 1995), pg. 196.

/by

Jesus on Trial by David Limbaugh

, , , ,

When David Limbaugh let his friend Steve know that he had doubts about Christianity, he was surprised by Steve’s response. Instead of a blast of arrogant judgmentalism, Steve responded like a Christian should—with grace and evidence. What has happened since that time is told in Limbaugh’s excellent new book, Jesus on Trial: A Lawyer Affirms the Truth of the Gospel. Limbaugh artfully tells his journey from skepticism about Christ to skepticism about skepticism and ultimately to trust in Christ.

David is a lawyer, but he doesn’t write like a lawyer. While he’s intellectually precise, he writes as if he’s sitting across the table from you, anticipating your questions and objections. This is rare for a book of Christian evidences (often called Christian apologetics). Such books often read like technical manuals, but not Jesus on Trial. Limbaugh not only does a masterful job of highlighting the abundant evidence that supports Christianity, his insights into what the scriptures actually say will have you marveling at the tapestry of scripture and the Savior who wove it.

From the very beginning, Limbaugh bares his soul, holding nothing back about how his previous doubts were shielded by an embarrassing lack of knowledge. He writes, “I knew, after all, that I hadn’t really given the Bible itself a hearing, much less a fair one. To my surprise— and this is embarrassing to admit—Steve showed me how verses of Scripture, both Old and New Testaments, were tied to others in content and theme with remarkable frequency. Amazingly, I had never looked at a reference Bible before, and I was blown away. My ignorance was on display, but Steve wasn’t remotely judgmental— to help me learn more, he even gave me that Bible. I was genuinely intrigued to discover that the Bible was not simply a mishmash of stories, allegories, alleged historical events, and moral lessons. There was obviously a pattern here, and for the first time in my life the Bible appeared to me to be thematically integrated. The scales on my eyes started peeling away.”

His two chapters called “Aha Moments” reveal the numerous tipping points in Limbaugh’s journey where scale after scale fell away—tipping points that no honest seeker of truth can ignore.   Of course, as Limbaugh admits, many who are not interested in truth, or have their own agenda, ignore or remake Christ in their own image.

He writes, “We must not casually remake Jesus in the image in which we prefer to see Him or which conforms to the popular culture’s misperceptions about Him. Our politically correct culture may, presumptuously, choose to recast Jesus as indifferent to sin and saccharine sweet, no matter the circumstances, but this Jesus is God, and God cannot look upon sin. What do these revisionists make of the Jesus Who made a whip of cords and drove the moneychangers out of the Temple (John 2: 15)? … What do the revisionists say about the Jesus Whom Paul describes as “revealed from heaven with his mighty angels in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus ” (2 Thess. 1: 7– 8)? What of the difficult moral standard Jesus laid down in the Sermon on the Mount? Did He show indifference to sin there?” Limbaugh rightfully concludes: “This idea that Jesus is meek, mild, indifferent, and non-judgmental is the stuff of pure myth.”

In addition to correcting the culture’s emasculated view of Christ, Limbaugh has two fantastic chapters tackling the paradoxes of Christianity. These include: God’s plan of salvation, including the relationship between grace and works; the acknowledgement that we are sinful yet commanded to be perfect; the Trinity, that God is one in essence yet three in persons; that Jesus has two natures, human and divine; that you must give up your life to find it; that Christians are strong when they are weak; that God is sovereign yet humans have free will; that God knows all and is unchangeable, yet we are to pray; that the Bible is inspired yet written by men; and many others. The insights Limbaugh brings to these paradoxes are some of his own, and the best nuggets mined from Christian scholarship that I doubt you’ll find in one place anywhere else.

Limbaugh devotes several chapters to the evidence for the Bible, including its unity and reliability as evidenced through history, archaeology, prophecy and science. He debunks several myths and misunderstandings along the way, and then saves his final chapter for what many think is the atheist’s trump card against God: Evil.

Many years ago David provided me an “Aha Moment” during one of our very many theological discussions. He said, “Evil really bothers me, but only Christianity has a sensible answer to it.” There’s no question he’s correct. We wouldn’t even know what evil was unless good existed, and real objective good could only exist if God exists. As David explains, evil turns out to be a backhanded argument for God. In fact, evil is the very reason God entered human history in the person of Christ. Only his sacrifice can solve the evil in my heart and yours.

David puts it this way: “Don’t be offended by the notion that you must have saving faith in Christ. Don’t assume that God is making you jump through unnecessary hoops. He is the One Who suffered for you. He did this so that you could live. He doesn’t ask you to believe because He is on a divine ego trip, but because He loves you and wants you to latch on to Him in order to be saved from your sins.”

I just can’t recommend Jesus on Trial highly enough. Every thinking person should investigate the claims of Christ, who is unarguably the most influential human being to ever walk the earth. If his claims are true (and Limbaugh shows they are), then we won’t be putting him on trial—he will be putting each of us on trial. Only Christ can secure you a favorable verdict.

David Limbaugh will join cold case homicide detective J. Warner Wallace as a speaker at the CrossExamined donor banquet on October 9, 2014 at the Big Chill in Charlotte, North Carolina.  For details on attending, email Gil@CrossExamined.org.

/by

Still Haven’t Found What You’re Looking For? C.S. Lewis, Bono and the Argument from Desire

, , ,

For better or worse I was a child of the 80’s, and during that time a new rock band came on the scene that changed pop music, both in Britain, America and eventually the world. I immediately loved their sound as soon as I heard it. Their style was unique, and the lyrics had a real message. Their songs resonated much deeper than the typical pop tunes being played on the radio. That band was U2 from Dublin Ireland.

In May of 1987 the band released their 5th studio album titled “The Joshua Tree.” The second track on that album is a “gospel-esque” song that producer Danny Lanois encouraged Bono to write.[1] The song is “I Still Haven’t Found What I’m Looking For.” The song has been acclaimed by many critics and publications as one of the greatest songs of all time.[2]

What makes this song so unique and timeless? Sure it’s Bono’s excellent vocals, Adam Clayton’s chilled-out bass, and the Edge’s astral guitar licks, but I believe that it is also something more, something much deeper. The song touches on a truth that is embedded in all people – a deep sense of longing and desire for something that this present world cannot fully satisfy. Here is the second refrain.

I have kissed honey lips

Felt the healing in her finger tips

It burned like fire

(I was) burning inside her.

I have spoke with the tongue of angels

I have held the hand of a devil

It was warm in the night

I was cold as a stone.

But I still haven’t found

What I’m looking for.

But I still haven’t found

What I’m looking for.

The song is written in the style of a gospel-lament which has it roots in the Psalms, the Lamentations of Jeremiah and later, African-American Spirituals. So, what is the singer lamenting?

He is lamenting that no matter what he tries or what he does, ultimate satisfaction isn’t found in this world. His satisfaction must come from somewhere else. He was made for something else, for somewhere else, or perhaps for someone else. He is a pilgrim and a sojourner on this earth, “just a passing through.”

Here a much younger “Edge” explains the origins of the song & Bono sings it with a gospel church choir in Harlem, NY.

In his book Mere Christianity, C.S. Lewis articulates an argument for the existence of God based on our dissatisfactions as well as our deepest desire, which sounds a lot like the lyrics of U2’s song. I would even argue that the core idea is the virtually the same.

Lewis’s argument goes like this:

…A baby feels hunger; well there is such a thing as food. A duckling wants to swim; well there is such a thing as water. Men feel sexual desire; well there is such a thing as sex. If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world[3]

Philosopher Peter Kreeft has done us a great service and re-formulated Lewis’s argument from desire into a syllogism that might be a little easier to follow.

  1. Every natural innate desire corresponds to some real object that can satisfy that desire
  2. But there exists in us a desire which nothing in time, nothing on earth and no creature can satisfy.
  3. Therefore there must exist something more than time, earth, and creatures which can satisfy this desire.
  4. This something is what people call “God” and “life with God forever.”[4]

Premise 1 – Every natural desire corresponds to some real object that can satisfy that desire

The key here is that every natural desire has a corresponding reality. The implication is that there is a distinction between two kinds of desires – natural desires and artificial desires. Everyone has natural desires, like the desire for water, food, sleep, friendship (companionship), etc…, but we also have desires for things that are artificial, or conditioned by society – like the desire to be famous, or the desire to possess superpowers (like one of the Avengers), or the desire to own a Ferrari.

However, with the artificial desires, we don’t recognize a condition called “Ferrari-lessness” which corresponds to, say a natural desire like the desire for water (thirst), or for food (hunger).

Premise 2 – But there exists a desire in us which nothing in time, nothing on earth and no creature can satisfy.

This premise is existentially true, and either one senses it or not. It can’t be forced. It may be pointed out, however, that even though one might not sense a desire for God, it doesn’t mean that the desire is non-existent,  just buried under the concerns, the worries and the busyness of life.

The Southern novelist Walker Percy commenting on “the search” in his classic novel The Moviegoer (1961) touches on this idea:

The search is what anyone would undertake if he were not sunk in the everydayness of his own life. To become aware of the possibility of the search is to be on to something. Not to be onto something is to be in despair.

Something is missing, so we despair. Indeed, as Thoreau writes, “…most men live lives of quiet desperation” (Civil Disobedience & other Essays), or like mythical, Greek Sisyphus, we “feel” the futility and the endless drudgery of work & life and deeply sense that there must be “something more.”

If God is the ultimate source of joy and fellowship, then nothing but Him and Him alone (& life with Him forever) will satisfy the heart of every person.

This truth has been articulated by many different voices throughout history.

“For He [God] has set eternity in the hearts of men…” – King Solomon (Ecclesiastes 3:11)

“Thou, O Lord hast made us for Thyself, and our hearts are restless until they find their rest in Thee” – St. Augustine (The Confessions)

“There is a God shaped vacuum in the heart of every man which cannot be filled by any created thing, but only by God, the Creator, made known through Jesus.” – Blaise Pascal (Pensees)

“Not to be onto something is to be in despair” – Walker Percy (The Moviegoer)

“I still haven’t found what I’m looking for” – U2 (Bono)

Peter Kreeft brilliantly summarizes premise 2 this way:

The second premise requires only honest introspection. If someone defies it and says, “I am perfectly happy playing with mud pies, sports cars, or money, or sex, or power,” we can only ask, “Are you really?” But we can only appeal, we cannot compel… Even the atheist Jean-Paul Sartre admitted that “there comes a time when one asks, even of Shakespeare, even of Beethoven, ‘Is that all there is?’”[5]

Premise 3 – Therefore there must exist something more than time, earth, and creatures which can satisfy this desire.

Premise 4 – This something is what people call “God” and “life with God forever.”

Admittedly, the conclusion of this argument is not an “air-tight” case for the God of the Bible, but it is certainly a stepping stone. When the argument from desire is placed alongside of other arguments for God’s existence, such as the cosmological argument, and the teleological argument, then I think it makes a pretty compelling case worthy of serious consideration.

Kreeft says, “What it proves is an unknown X, but an unknown whose direction, so to speak, is known. This X is more: more beauty, more desirability, more awesomeness, more joy.”[6]

Our lifelong nostalgia, our longing to be reunited with something in the universe from which we now feel cut off, to be on the inside of some door which we have always seen from the outside, is no mere neurotic fancy, but the truest index of our real situation. ~ C.S. Lewis (The Weight of Glory, pg. 42)

Truth, Goodness & Beauty

It may be that beauty, and our desire for infinite beauty and truth and goodness is where we feel the unfulfilled longing[7] the most, as Kreeft brilliantly explains:

There are three things that will never die: truth, goodness and beauty. These are three things that we all need, and need absolutely, and know we need absolutely. Our minds want not only some truth and some falsehood, but all truth, without limit. Our wills want not only some good and some evil, but all good, without limit. Our desires, imaginations, feelings or hearts just want not just some beauty and some ugliness, but all beauty without limit.

For these are three things that we will never get bored with, and never will, for all eternity, because they are three attributes of God, and therefore all God’s creation: three transcendental or absolutely universal principles of all reality.   …Truth, goodness and beauty are ‘patches of Godlight’ here in the ‘Shadowlands.’ Their home is Yonder.[8]

Christianity teaches that the only way to truly KNOW God is through Jesus Christ who came to reveal Him for Who He truly is.

“Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3)

[1]http://en.wikipedia.org/wiki/I_Still_Haven%27t_Found_What_I%27m_Looking_For (accessed, Sept. 2, 2014).

[2] Ibid.

[3] C.S. Lewis, Mere Christianity, Book III, chap. 10

[4] Peter Kreeft & Ronald Tacelli, Handbook of Christian Apologetics (Downers Grove, IL, 1994), pp. 78-81, also see his “The Argument from Desire” on http://peterkreeft.com/topics/desire.htm (accessed Jan. 1, 2006).

[5] Ibid.

[6] Kreeft, Op cit.

[7] In his autobiographical work Surprised by Joy, C.S. Lewis explored his own experiences with what he called “the stab, the pain, the inconsolable longing” that he was sure all human beings felt.

[8] Peter Kreeft, “Lewis’s Philosophy of Truth, Goodness, and Beauty,” in David Baggett, Gary R. Habermas and Jerry Walls, Editors, C.S. Lewis as Philosopher: Truth, Goodness and Beauty (Downers Grove, IL: IVP Academic, 2008), 23-36.

/by