Tag Archive for: apologetics

By Natasha Crain

As Christians, we have all kinds of pithy sayings that make their way through churches and establish themselves as generally accepted truths. Some end up on bumper stickers, some on wall decals, and some just get repeated so many times that people think they’re actually in the Bible.

There’s a popular one among parents that I keep hearing lately, and each time I hear it, I cringe. Not only is it false, but it’s particularly damaging to the discipleship of the next generation.

It’s the idea that “Faith is caught, not taught.”

When people say this, they’re usually trying to emphasize that faith is a matter of the heart, not a cold belief in a set of facts that someone has taught them. And of course, there’s truth to that sentiment. But nine times out of ten that someone relays this saying to me, there’s an implication that our kids’ spiritual development has little to do with the “intellectual stuff” of apologetics, but rather everything to do with how well we live our faith in front of them (apologetics is the study of why there’s good reason to believe Christianity is true).

This belief is desperately wrong. At best, it results in a passive approach to discipleship. At worst, it’s an excuse for intellectual laziness.

Let’s look at why.

First, we have to clearly understand what faith is.

Faith, in its most basic sense, is trust.

A blind faith is a trust that has little or no justification. For example, imagine that I claimed there’s an invisible unicorn living outside my house. When you ask me what reasons I have for that belief, I tell you, “I don’t need reasons. I just have faith.” In this case, I would be acknowledging that I hold a blind faith in my invisible unicorn—it’s a faith without reason.

At the other end of the faith, spectrum is a person trusting in something they have good reason to believe is true. For example, I’m willing to get on an airplane because I have faith that it will safely get me to where I need to be. I can’t be certain, but I know there is a good reason to place my trust in the process.

Importantly, this means that faith is not a way of knowing something. It’s how you respond to what you know. This is such an important distinction. Atheists often suggest that faith is inferior to science as a way of knowing about the world, but faith isn’t a way of knowing about the world at all. It’s trust that we place in Jesus in response to what we know about the world (and that knowledge comes from many sources).

In short, biblical faith is not blind faith. Biblical faith is trusting in what we have good reason to believe is true, based on the extensive evidence God has given us.

Now that we’ve established an accurate understanding of what faith is, we can see two major problems with the idea that “faith is caught, not taught.”

  1. It emphasizes passing on our trust rather than the reasons for our trust.

If faith is trust, then what this saying effectively states is that our trust is something that should rub off on our kids as they see how we live our lives.

Our trust in Jesus may or may not rub off on our kids, but regardless, that shouldn’t be our primary goal in discipleship.

Instead, we need to pass on the good reasons that should lead to our kids’ trust in Jesus. Otherwise, they’re just borrowing our own trust without knowing the justification for it. That’s a faith that’s waiting to crumble as soon as it’s significantly challenged.

It’s worth a side note here that parents shouldn’t assume a well-lived Christian faith is even desirable to their kids. There are numerous kids who grow up in loving Christian homes, with parents who truly “walk the walk,” but abandon their faith. Why? Those kids might admire the sincerity of their parents’ convictions but feel no desire to “catch” that same faith because they don’t believe it’s built on good reason. Once again, this points back to the need to pass on the reasons for the hope we have (1 Peter 3:15), not simply our own trust.

  1. A deep understanding of the reasons for faith is not something that’s simply “caught.”

Even if we restate the saying as “Reasons for faith are caught, not taught,” it still doesn’t work.

Here are just a few major concepts that will never be passively caught based on how you live out your Christian faith:

What objective evidence is there for the existence of God?

Do science and God contradict one another?

Can all religions point to the same truth?

What historical evidence is there for the resurrection?

Was Christianity copied from pagan religions?

How do we know that the Gospels are based on reliable eye witness testimony?

How do we know that the Bible we have today hasn’t been corrupted in the copying process over hundreds of years?

How can a good God permit so much evil and suffering?

Between my two books, I cover 70 of these critical questions that kids need to understand today. My new book, coming in March, focuses on 30 more questions specifically about Jesus (Talking with Your Kids about Jesus: 30 Conversations Every Christian Parent Must Have). That’s one hundred important questions kids need to understand given the challenges today…and that’s one hundred important questions they won’t grasp deeply just by watching how you live your faith.

These things are taught.

And the need to proactively teach is woven throughout Scripture:

“Only be careful, and watch yourselves closely so that you do not forget the things your eyes have seen or let them fade from your heart as long as you live. Teach them to your children and to their children after them” (Deuteronomy 4:9).

“…he commanded our ancestors to teach their children, so the next generation would know them, even the children yet to be born, and they, in turn, would tell their children” (Psalm 78:5-6).

“Listen, my son, to your father’s instruction and do not forsake your mother’s teaching” (Proverbs 1:8).

“Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord” (Ephesians 6:4).

There’s good reason the Bible tells us to teach and train and not just keep walking with the Lord while kids look on. Those eyes can’t physically see all that needs to be mentally learned. And as long as Christian parents think all they need to do is model what it looks like to put their trust in Jesus, kids will keep struggling when challenged on the justification for such a life.

Does passing on an understanding of all the good reasons for faith means a child will necessarily follow Jesus? Not at all. But when we’re obedient in our calling to be teachers (not just walkers!), we can be confident that we have given our kids the opportunity to develop their own trust in Jesus and didn’t simply encourage them to borrow our convictions.

A borrowed faith is readily handed back.

Recommended resources related to the topic:

Talking with Your Kids about God: 30 Conversations Every Christian Parent Must Have by Natasha Crain (Book)

Keeping Your Kids on God’s Side: 40 Conversations to Help Them Build a Lasting Faith by Natasha Crain (Book)

Courageous Parenting by Jack and Deb Graham (Book)

Proverbs: Making Your Paths Straight Complete 9-part Series by Frank Turek DVD and Download

Forensic Faith for Kids by J. Warner Wallace and Susie Wallace (Book)

God’s Crime Scene for Kids by J. Warner Wallace and Susie Wallace (Book)

 


Natasha Crain is a blogger, author, and national speaker who is passionate about equipping Christian parents to raise their kids with an understanding of how to make a case for and defend their faith in an increasingly secular world. She is the author of two apologetics books for parents: Talking with Your Kids about God (2017) and Keeping Your Kids on God’s Side (2016). Natasha has an MBA in marketing and statistics from UCLA and a certificate in Christian apologetics from Biola University. A former marketing executive and adjunct professor, she lives in Southern California with her husband and three children.

Original Blog Source: http://bit.ly/35ASDpQ

How good is the moral argument?  A retired attorney wrote Frank asserting that we don’t need God for objective morality.  Some of his challenges can be summarized in the following questions:

  • Does the moral argument depend on everyone agreeing on right and wrong?
  • Can human beings construct an objective moral standard independent of God? Couldn’t the majority vote do that?
  • Are God’s commands based on God’s desires?
  • Are they based on God’s authority?
  • Can’t evolution explain morality?
  • Do changing views on morality mean there is no objective morality?
  • What about moral dilemmas? Do they show morality is relative?

Join Frank as he goes into depth on these and other questions.  In fact, this show starts with an analysis of one Presidential candidate’s claim that a church’s tax-exempt status should be revoked if it fails to embrace same-sex marriage.  Does this align with the Constitution?  And why are churches tax-exempt anyway?

If you want to send us a question for the show, please email us at Hello@CrossExamined.org.

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By Brian Chilton  

“What is truth?’ said Pilate” (John 18:38). This classic question was asked by Pilate to Jesus during Jesus’s trial. This question does not resonate with Pilate only. In fact, people throughout generations have asked the same. What is truth? What is the nature of truth? Can truth be known?

While Jesus did not answer Pilate’s question during his trial, the nature of truth was already taught in John’s Gospel in three ways. First, one must define what is meant by truth. Aletheia is the Greek term which is translated as truth. It describes something as it exists in reality. So, when Jesus or John describes truth, they are noting the reality of their point of reference. Thus, the term aletheia holds that truth exists and is knowable.

Second, Jesus describes the nature of truth throughout John’s Gospel. Jesus noted that anyone who lived by the truth, desiring to know what was real, would come into the light of God’s glory and his revelation so that his or her works would be shown to be accomplished by God (John 3:21). That is, a person living for the truth acknowledges God’s existence and desires to live for God. Jesus teaches that God desires people to worship him in spirit and truth (John 4:23). Jesus not only noted that truth exists and can be known, but he also taught that the truth brings freedom (John 8:32). Jesus contrasts the truthfulness of God from the lies of the devil (John 8:44). By doing so, Jesus acknowledges the laws of logic by pointing out that truth exists, that the opposite of truth is a lie, and that something cannot both be true and false. Jesus denotes that he is the exclusive way to God the Father because of him being the way, the truth, and the life (John 14:6). Jesus also teaches about the truthful nature of God’s Holy Spirit (John 14:17; 15:26; 16:7, 13). Jesus prays that the Father would sanctify, or set apart, his children by their devotion to God’s truth (John 17:17). Before Pilate’s epic philosophical question, Jesus had already noted that he came to “testify to the truth” (John 18:37, CSB) and that “Everyone who is of the truth listens to [his] voice” (John 18:37, CSB).

Third, John also acknowledges the existence of truth in his opening epilogue. When discussing the Logos (i.e., the “Word”), John notes how the Logos became flesh. That is, the Wisdom of God became a human being. As a disciple, John states that he was one of those who observed the glory of the incarnate Logos. He also stated that the Logos was sent from the Father and was full of “grace and truth” (John 1:14, CSB). John acknowledges that Jesus spoke the truth in all that he said and done. Furthermore, while Moses gave the law, grace and truth came from Jesus (John 1:17). In the Gospel’s postscript, either John or an editor of the Gospel noted that John was a witness to the events of Christ’s life and that his testimony is verified to be true.

So, what can we know about the truth from John’s Gospel? First, we find that truth does exist. Truth is not personal, but it is objective. Truth is what exists in reality. It is the way things really are and the way things operate. Truth is the opposite of a lie, and something cannot both be true and false. Finally, the Gospel of John notes that true leads to the reality of certain theological truths: 1) God’s existence, 2) a salvific relationship with God through Christ, and 3) redeeming and freeing aspects which bring about transformational living.

To answer Pilate’s question, truth is found in a transcendent, omniscient, omnipotent, and omnibenevolent reality known as God. This God is the basis for all truth and all reality. For without God, nothing would exist that exists (John 1:3; Col. 1:16–18; Heb. 2:10).

Recommended resources related to the topic:

Digging for the Truth: Archaeology, Apologetics & the Bible by Ted Wright DVD and Mp4

Is Morality Absolute or Relative? by Dr. Frank Turek DVD, Mp3 and Mp4

When Reason Isn’t the Reason for Unbelief by Dr. Frank Turek DVD and Mp4

Right From Wrong by Josh McDowell Mp3

Can All Religions Be True? mp3 by Frank Turek

Counter Culture Christian: Is There Truth in Religion? (DVD) by Frank Turek

 


Brian G. Chilton is the founder of BellatorChristi.com, the host of The Bellator Christi Podcast, and the author of the soon to be released book The Layman’s Manual on Christian Apologetics. He received his Master of Divinity in Theology from Liberty University (with high distinction); his Bachelor of Science in Religious Studies and Philosophy from Gardner-Webb University (with honors); and received certification in Christian Apologetics from Biola University. Brian is currently enrolled in the Ph.D. program in Theology and Apologetics at Liberty University and is a member of the Evangelical Theological Society and the Evangelical Philosophical Society. Brian has been in the ministry for nearly 20 years and serves as the Senior Pastor of Westfield Baptist Church in northwestern North Carolina.

Original Blog Source: http://bit.ly/31Zjxp1

By Timothy Fox

I’m no professional apologist by any means, but I’ve been around the scene long enough to have witnessed plenty of apologetics presentations. I’ve also seen many of the same mistakes being made by new apologists. Here are four critical tips to avoid common rookie mistakes:

1) Beware the curse of knowledge – Too many new apologists rush into presentations without realizing that their listeners have probably never heard of cosmological constants or Hilbert’s Hotel. When crafting your lectures, think about your target audience and their background knowledge. Take baby steps and explain things carefully. It’s better to teach more than you think you need to than to assume that your audience knows more than they do.

2) Be responsible with quotes and statistics – Statistics and scholarly quotes can greatly strengthen your apologetics talks. But you must be responsible with them for the sake of academic integrity and personal credibility. Because of the dreaded curse of knowledge, many new apologists give quotes without references and drop scholarly names without an explanation of who they are.

When providing a quote, you must answer three important questions: 1) Who said it? 2) Why does their opinion matter? 3) Where is this quote from? And don’t rely on second-hand references from other apologists. Find the source of the quote or statistic so you can verify it with your own eyes. There are many fake quotes and statistics circulating on the internet, so be diligent and verify everything you can. Thanks to smartphones and Google, your audience can instantly fact-check your every point, so make sure your quotes and stats are valid. If not, there goes your credibility.

3) Be relevant – While scholarly quotes bolster your apologetics arguments, pop culture references help engage your audience. But pop culture references can get old very quickly, so keep your presentations up to date. And what you may think is a great reference might be lost on your listeners, once again due to the curse of knowledge. Also, be careful not to try too hard to gain “cool” points with an audience, as it may backfire and make you look lame instead. Which leads to my final tip…

4) Be yourself – I’ve seen many presentations that were nearly word-for-word rip-offs of famous apologists. That’s fine when you’re just starting out and gaining confidence in your public speaking skills. But don’t just be an apologetics cover band; make your presentations your own. Find original examples and fresh illustrations. While the premises of the Kalam Cosmological Argument will never change, you can still explain it your way. And whenever possible, provide examples from your own life. Authenticity and a personal connection can make a larger impact with an audience than impeccable logic or rhetorical skill.

These are four tips to avoid the common mistakes that I see new apologists make in their presentations. They will prevent you from looking like an amateur and will take your apologetics presentations to the next level.

Recommended resources related to the topic:

Tactics: A Game Plan for Discussing Your Christian Convictions by Greg Koukl (Book)

Practical Apologetics in Worldview Training by Hank Hanegraaff (Mp3)

The Great Apologetics Adventure by Lee Strobel (Mp3)

Defending the Faith on Campus by Frank Turek (DVD Set, mp4 Download set and Complete Package)

So the Next Generation will Know by J. Warner Wallace (Book and Participant’s Guide)

Reaching Atheists for Christ by Greg Koukl (Mp3)

Living Loud: Defending Your Faith by Norman Geisler (Book)

Fearless Faith by Mike Adams, Frank Turek and J. Warner Wallace (Complete DVD Series)

 


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

By Erik Manning

In his letter to the Romans, we learn that Paul was accused of lying in order to bring more glory to God. Some slanderously claimed that Paul would say, “let us do evil that good may result.” Paul, not known to mince words, responded tersely: “their condemnation is just!” (Romans 3:4-8)

For Paul, lying in the name of God was definitely not OK, even if it was for a good cause. But that is precisely what the Pastoral epistles do, according to critical scholars like Bart Ehrman. Allegedly someone wanted to borrow Paul’s gravitas and so used his name to address some in-house church issues, particularly in 1 and 2 Timothy.

In my first post, I went into detail the positive case for the Pauline authorship of the letters to Timothy. Today we’ll listen to the critics and see just how strong their arguments are.

UnPauline Vocabulary?

One of the more popular objections to Pauline authorship is the difference in vocabulary between the undisputed letters of Paul and the Pastorals. Here’s noted biblical scholar Bart Ehrman:

“There are 848 different words used in the pastoral letters. Of that number 306-over, one-third of them! –do not occur in any of the other Pauline letters of the New Testament. That’s an inordinately high number; especially given the fact that about two-thirds of these 306 words are used by Christian authors living in the second century. This suggests the author is using a vocabulary that was becoming more common after the days of Paul, and that he too, therefore, lived after Paul.” (Forged: Writing in The Name of God – Why The Bible’s Authors Are Not Who We Think They Are. Pg 112)

If you don’t find this too persuasive of an argument, I can’t say that I blame you. We all know that we use a different range of vocabulary based upon our audience. Paul’s letter to Timothy was a personal letter written to one of his spiritual sons and a fellow minister of the gospel, unlike his letter to the Romans, a large church body whom he hadn’t met yet. It’s not hard to see why his vocabulary is different.

Allow me to give an example from everyday life. I’ve been a supervisor before. I’m going to write an email differently writing to an individual under me who I’ve built some rapport with vs. an email that I’d address the whole company with. Moreover, even in my own blogs, I’ve written about sports and apologetics. My vocabulary changes quite a bit, depending on my audience. I don’t tend to write about baseball the way I write about apologetics. And I certainly don’t text my wife the way I blog for an audience! (I can’t see myself using the word “moreover” in a text to my wife.)

Even Ehrman himself suggests that this isn’t all that strong of an objection to Pauline authorship. Quoting Ehrman: “Probably not too much stock should be placed in mere numbers. Everyone, after all, uses different words on different occasions, and most of us have a much richer stock of vocabulary than shows up in any given set of letters we write.” 

Does Faith Mean Something Different in The Pastorals Than It Does in Paul’s Other Writings?

So Ehrman moves his focus from the word-statistics to how the way the words are used in the Pastorals. Here’s Bart again:

“In books such as Romans and Galatians faith refers to the trust a person has in Christ to bring about salvation through his death. In other words, the term describes a relationship with another; faith is a trust “in” Christ. The author of the Pastorals also uses the term “faith.” But here it is not about a relationship with Christ; faith now means the body of teaching that makes up the Christian religion. That is “the faith” (see Titus 1:13) Same word, different meaning.”  (Forged, p 113)

But hang on a second! That just isn’t true. Paul mostly does use the word ‘faith’ in the manner that Bart says, but he also does use it to refer to a body of doctrine at times in his undisputed letters. Here are some examples:

1 Corinthians 16:13 (ESV) “Be watchful, stand firm in the faith, act like men, be strong.”

2 Cor 13:5 “Examine yourselves, to see whether you are in the faith…”

Gal 1:23 “They only were hearing it said, “He who used to persecute us is now preaching the faith he once tried to destroy.”

Phil 1:27 “Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel.”

I’d argue that Ehrman’s just wrong here to suggest that Paul doesn’t use different shades of meaning when he’s using the word ‘faith.’ He doesn’t use it in a wooden manner that has only one definition.

Do The Pastorals Disagree with Paul’s Teaching On Marriage in 1 Corinthians 7?

Another objection that Bart raises is Paul’s idea of marriage elsewhere doesn’t match in the Pastoral letters. Here again, is Dr. Ehrman:

“In 1 Corinthians 7, Paul is insistent that people who are single should try and remain single, just as he is. His reason is that the end of all things is near, and people should devote themselves to spreading the word, not establishing their social lives. But how does that square with the view in the Pastorals? Here the author insists that the leaders of the church be married. In Paul’s letter, it’s better to not be married; in the Pastorals, it is required that people (at least church leaders) be married.” (Forged p 114)

But this ignores the context of 1 Corinthians 7. Paul says that he wishes that all were as he was (celibate), but he says that not everyone has the same gift, and his wish was not the same as a command. He starts off the chapter by saying, “because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband.” (v2)

It’s not hard to imagine Paul, thinking prudentially and wanting to avoid sexual scandal, saying that pastors should be the husband of one wife. While Paul thought that celibacy might be the best for some, it wasn’t practical for all. With pastors leading the flock, the less temptation they have to deal with, the better.

Is The Idea of Bishops and Deacons Foreign to Paul?

Bart’s final objection has to do with the church hierarchy. He says that this “probably the biggest problem with accepting the Pastorals as coming from Paul.”

“The one thing Paul does not do is write to the leaders at the church of Corinth and tell them to get their parishioners in order. Why is that? Because there were no leaders at the church of Corinth. There were no bishops and deacons. There were no pastors. There was a group of individuals, each of whom had a gift of the Spirit, in this brief time before the end came. Contrast that with what you have in the Pastorals. Here you do not have individuals endowed by the Spirit working together to form the community. Here you have the pastors Timothy and Titus. You have the church leaders: bishops and deacons. You have hierarchy, structure, organization. That is to say; you have a different historical situation than you had in the days of Paul.” (Forged p 116)

This strikes me as patently false. In Paul’s undisputed letters, there are offices of overseers and deacons.

Paul opens his letter to the Philippians with “Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus who are at Philippi, with the overseers and deacons.” (Phil 1:1) Here the word overseer and bishop are interchangeable. While not as explicit, Paul also does mention that the Thessalonians had church leaders: “We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you” (1 Thess 5:12). He also states in Romans that some are gifted to lead (Rom 12:7) and mentions specific church leaders in other places. (Romans 16:1, 1 Cor 16:15-17) If this is the strongest objection against the genuineness of the Pastoral epistles, then color me unimpressed.

The critics’ case for forgery in the name of Paul just doesn’t seem to be all that remarkable. When we weigh the positive case vs. the negative, it seems to be far more probable that the early church got it right. If the critical scholars think that Pastorals are obviously not Pauline based on such flimsy arguments, then why should we not trust them when they tell us that Ephesians or Colossians isn’t Pauline as well? This just goes to show that we shouldn’t uncritically trust the consensus of scholars without carefully examining their arguments.

Recommended resources related to the topic:

The New Testament: Too Embarrassing to Be False by Frank Turek (DVD, Mp3 and Mp4)

Why We Know the New Testament Writers Told the Truth by Frank Turek (DVD, Mp3 and Mp4)

The Top Ten Reasons We Know the NT Writers Told the Truth by Frank Turek (Mp3)

 


Erik Manning is a former atheist turned Christian after an experience with the Holy Spirit. He’s a freelance baseball writer and digital marketing specialist who is passionate about the intersection of evangelism and apologetics.

In recent presentations at Fresno State and the University of Arizona, atheists insisted that they just “lack a belief in God”, while at the same time rejecting God because they think He is immoral.  How should we respond to this?

  • Is “lacking a belief in God” the proper and helpful definition of atheism?
  • What questions can you ask atheists who say this?
  • By what moral standard are atheists judging God to be immoral?
  • Why atheists have a burden of proof just like Christians
  • Why Christianity is the best explanation of why reality is the way it is.

Frank also answers questions about “love” being a religion, and why do some OT laws apply to us today, but others don’t.

If you want to send us a question for the show, please email us at Hello@CrossExamined.org.

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Subscribe on Google Play: http://bit.ly/CE_Podcast_Google

Subscribe on Spotify: http://bit.ly/CrossExaminedOfficial_Podcast

Subscribe on Stitcher: http://bit.ly/CE_Podcast_Stitcher

By Bob Perry

As I’ve discussed elsewhere, Darwinian Evolution tells a great story. But that story is wholly disconnected from the actual evidence of life on Earth. That’s especially true when it comes to the origin of life. To be fair, Darwinian Evolution insists it has nothing to do with the question of the origin of life. But that doesn’t let materialism off the hook. If there is no God, there must be a materialist explanation for the origin and diversity of the life we see around us. But there isn’t one. Darwinian Evolution fails to explain the diversity of life on Earth. And Materialism cannot explain the origin of life.

Nothing to Select

Natural selection is the core mechanism in the Darwinian model for explaining life. This is the source of the “survival of the fittest” idea with which we are all familiar. Mutations in some organisms provide them with a competitive advantage over others. These more adaptive traits are “selected” and further enhance the propagation of those species. This seems to make sense. But it cannot apply to the origin of life. A lifeless Earth would have contained no organisms. There was nothing to mutate, so there could not have been any “helpful” mutations. Natural selection had nothing to work with. It may help us understand the diversity of life. But what it cannot do is explain life’s origin. So, evolutionary biologists have been trying for decades to find a way to explain how life got started using only stuff available in the material world.

And they’ve failed.

The Miller-Urey Experiment

In 1953, biochemists Stanley Miller and Harold Urey of the University of Chicago conducted an experiment to demonstrate how life began. Their goal was to show that life could have arisen through purely chemical processes. For that reason, they could only use the elements that were available on the early Earth. Their experiment passed electrical impulses through a mixture of methane, hydrogen, and ammonia. These were the elements they thought made up the atmosphere of the early Earth. Their goal was to confirm Charles Darwin’s speculations about the origin of life. Darwin believed that life arose from a “primordial soup” of pure chemicals in a “warm little pond.”

A Myth Repeated

On their first attempt, Miller and Urey were able to form some simple amino acids. They believed they had proved that the origin of life on Earth was no longer a mystery. To this day, you will still see the staggering success of this experiment touted in science textbooks.

But it’s not true. Reports of the success of their experiment have been greatly exaggerated.

For starters, it turns out Miller-Urey assumed the wrong initial conditions that existed on the early Earth. Most importantly, they neglected to include oxygen as being part of the early atmosphere.

The Oxygen Conundrum

As it turns out, oxygen was not only present; it is also required to support life. The problem is that if there is oxygen in the atmosphere, or dissolved in water; it shuts down pre-biotic chemical pathways. But that’s not all. If oxygen is not present, pre-biotic chemistry doesn’t work either. So, whether oxygen is present or absent, it ruins Darwin’s infamous “primordial soup.” Pre-biotic molecules cannot form.

Explaining the origin of life requires that oxygen be present. But the presence of oxygen also wrecks the process. The oxygen conundrum is that both of these have to be true at the same time.

But that’s not all.

Chicken and Egg Scenarios

There are regular conferences that meet to discuss the Origin of Life. If you attend one, you will find that oxygen is not the only problem with explaining how life got started. And they keep piling up. The more biochemists learn, the worse the problem gets.

Metabolism and Replication

Cellular life must be able to use the energy it gets from its surroundings. To survive, it has to transform that energy so that it can develop, grow, and sustain itself. This is known as metabolism. No matter how simple the life form is, it must also have the ability to copy and reproduce itself. This is what we call replication. This means that the very first life form must also have had these processes in place. And both of these processes had to have arisen simultaneously.

Proteins and DNA

Along with the replication issue, there is an even more intractable problem. Replication requires proteins which act to copy DNA and use that copy to form a new cell. But without DNA, the cell cannot produce proteins. DNA is the ‘blueprint” used to build an organism. Proteins are the “workers” that follow the blueprint to assemble the cell. And therein lies the problem.

You can’t create the blueprint (DNA) without the workers.

But you can’t assemble the workers without the blueprint.

You need both the blueprint and the workers to be in place right from the beginning.

An Inevitable Conclusion

You can read more about the origin of life issue in Fazale “Fuz” Rana‘s book linked below. But here’s the bottom line. There is no materialistic explanation for the emergence of life from non-life. Wishful thinking and Darwinian “just-so” stories are easy to concoct. But the evidence against them continues to pile up. The more we learn, the more the existence of life seems to depend on the intervention of an intelligent agent. But one thing is certain — materialism cannot explain the origin of life.

Life and a Creator God

But there is another line of evidence that is sitting right in front of our faces. It may be the most astounding evidence of all. The evidence I’m referring to is the evidence about the origin and nature of life itself. This is just one more aspect of the world we live in that is best explained by an intelligent, powerful being. Someone you might refer to as God.

Here is a great summary of why the evidence for the origin of life points straight to God.

Recommended resources related to the topic:

Science Doesn’t Say Anything, Scientists Do by Dr. Frank Turek (DVD, Mp3 and Mp4)

Oh, Why Didn’t I Say That? Does Science Disprove God? by Dr. Frank Turek (DVD and Mp4)

Stealing From God by Dr. Frank Turek (Book)

Defending Creation vs. Evolution (mp3) by  Richard Howe

Exposing Naturalistic Presuppositions of Evolution (mp3) by Phillip Johnson

Macro Evolution? I Don’t Have Enough Faith to be a Darwinist (DVD Set), (MP3 Set) and (mp4 Download Set) by Dr. Frank Turek

Darwin’s Dilemma (DVD) by Stephen Meyer and others

Inroad into the Scientific Academic Community (mp3) by Phillip Johnson

Public Schools / Intelligent Design (mp3) by Francis Beckwith

 


Bob Perry is a Christian apologetics writer, teacher, and speaker who blogs about Christianity and the culture at truehorizon.org. He is a Contributing Writer for the Christian Research Journal and has also been published in Touchstone, and Salvo. Bob is a professional aviator with 37 years of military and commercial flying experience. He has a B.S., Aerospace Engineering from the U. S. Naval Academy, and a M.A., Christian Apologetics from Biola University. He has been married to his high school sweetheart since 1985. They have five grown sons.

Original Blog Source: http://bit.ly/2of535D

By Erik Manning

We can gain knowledge about the subject of Christian apologetics until our eyes bug out of our heads. But knowing how to apply that information in our everyday lives is another animal. And a big part of learning effective communication is knowing our audience.

I’m old enough to remember those cheezy WWJD bracelets from the ’90s. I’m sure they decorated the wrist of many a Newsboys concert-goer. They do raise a good question that we’ll apply here. What did Jesus do when faced with doubters? Let’s look at a couple of examples:

The open-minded doubter – John the Baptist

Yes, even a spiritual stalwart like John the Baptist went through a period of doubt in his life. Despite being a prophet who emphatically preached that Jesus was the coming Messiah, John went through a crisis of faith near the end of his life.

We read in Matthew 3 that John confidently believed he was God’s messenger in fulfillment of Isaiah’s prophecy. (Isaiah 40:3) He said that he wasn’t worthy to even carry Jesus’ sandals and that Jesus would be Israel’s divine judge. He saw the Spirit of God descend on Jesus and heard the voice that Jesus was God’s divine Son. (Matthew 3:12-16)

But then things went south after he confronted Herod for marrying his brother’s wife. Herod imprisoned John, and John sent a few of his disciples out to Jesus with the question, “Are you the one who is to come, or should we expect someone else?”

Apparently, being locked up in a dungeon for speaking truth to power shook him up. Maybe he was expecting Jesus to set up the Kingdom of God a little more quickly and spring him from the pokey. John started to question his calling, and if what he was giving his life for was real.

Jesus replied, “Go back and report to John what you hear and see: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor. Blessed is anyone who does not stumble on account of me.” (Matthew 11:2-6)

Jesus pointed to the miracles as evidence of him being the Messiah. He was also referring to Isaiah 35:4-6 and Isaiah 61:1, showing that he was fulfilling the Messianic prophecy to tighten the case. Jesus started preaching after John was imprisoned (Mark 1:14) so he might not have been fully aware of Jesus’ miracles.

Furthermore, as John’s disciples were leaving but still within an earshot, Jesus went on to say that John was a great prophet and the messenger of the covenant that Malachi prophesied about. (Matthew 11:7-12, Malachi 3:1) This was just the kind of shot in the arm that John needed. Notice that Jesus didn’t slam John for having a question or tell him to have blind faith; instead, he gave evidence. Jesus then talked about how great John was to the crowd, many of whom were probably baptized by John.

Jesus exemplified the command of Jude “have mercy on those who doubt” (Jude 23). As Christians, it’s vital we recognize who around us is going through doubt but are still open and humble enough to receive from us. John wanted to believe but was struggling. We need to see the ‘why’ behind some doubter’s questions and give them the ammo they need to persevere.

The Hostile Crowd – Jesus and the Pharisees and Sadducees.

Says he wants evidence, but…

The religious experts were entrenched in their belief that Jesus was a false teacher. In the very next chapter in Matthew, they demanded that he would demonstrate a miraculous sign as evidence. Jesus didn’t mince words with them. Let’s take a look at Matthew 12:38-42:

“He answered, “A wicked and adulterous generation asks for a sign! But none will be given it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth. The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now something greater than Jonah is here. The Queen of the South will rise at the judgment with this generation and condemn it; for she came from the ends of the earth to listen to Solomon’s wisdom, and now something greater than Solomon is here.”

It’s interesting to note that Jonah didn’t perform any miracles. The Ninevites didn’t have the evidence that Jesus was providing. The Pharisees and Sadducees were well aware already that Jesus was healing the sick. They could interview eyewitnesses. They even saw him cast out demons and said he did it by the power of Beelzebub! (Matthew 12:24)

But in the case of Ninevah, they did respond to evidence. They instinctively knew that they were breaking God’s moral law and needed to repent, that’s why they listened to Jonah. So the men of Ninevah would rise up and condemn them because they responded to the ‘lesser’ evidence – the moral facts written on their heart and their own conscience convicting them.
(Romans 2:14-15)

Jesus next gives the example of the Queen of the South as someone who would rise up and judge them for their disbelief. Think about it for a second. You have this queen, deep in Africa, hearing about a wise king in Israel who knew God. For days she traveled thousands of miles (no cars or planes back then) just to seek out his wisdom. She said, “The report I heard in my own country about your achievements and your wisdom is true. But I did not believe these things until I came and saw with my own eyes. Indeed, not even half was told me.” (1 Kings 10:6)

So she didn’t believe it at first, but because she valued truth and wisdom enough, she went to great lengths to at least check it out. By contrast, these Pharisees who stood in the presence of the miracle-working Jesus and said, like the famous skeptic Bertrand Russell, “not enough evidence, God!”. Jesus refused to give them more evidence and pointed to the fact that there are those who had less evidence responded correctly because of their hearts.

What do we learn from Jesus about responding to doubters?

We need to not only be ready to give a reason for why we believe what we believe, but we need to be able to read our audience. For those who saw the importance and were open to believing, Jesus took a merciful approach and gave them more info.

For the crowd that demanded that eyewitness testimony wasn’t enough, Jesus wasn’t having it. He told them that others have responded with lesser-but-sufficient evidence and that they didn’t have any excuse. The Ninevites just had Jonah’s preaching and their own consciences. The Queen of Sheba just had someone’s word for it and decided it was well worth looking into, even at great expense.

Jesus saw through their fake inquisitiveness and looked at the heart behind the question. The takeaway here is this, and don’t miss this: Don’t waste your time with the rude and bombastic skeptic! Don’t feed the trolls! It doesn’t mean you can’t respond to them for the sake of those who might be listening, but it’s also OK to call them out on the attitude of their heart.

I like to ask these types of skeptics what kind of evidence would convince them. Often the response I’ve received is that “Jesus would have to personally appear to me” or “God would have to write my name in the sky.” Well, OK, then. That’s not a person I’m going to be able to help much. That’s a double standard that they don’t apply to anything else. They get onto airplanes, buy computers, cars, and homes with far less evidence.

In a podcast, Christian apologist William Lane Craig addresses this sort of hypocrisy:

“I’ve noticed this with people in the free thought community. They have a sort of skeptical dial that they can ratchet way up when it comes to Christian beliefs so that almost nothing could provide sufficient evidence for these, but when it comes to their own worldview and commitments they dial it way down so that they don’t need to provide virtually any justification for their own beliefs in order for these to be rational. That, of course, is just hypocrisy. That is self-serving. If they are going to extol the virtues of doubt with respect to religious beliefs, they need to also extol those same virtues with regard to their own atheistic beliefs.”

So again: Have mercy on the Christian having doubts. Help the skeptic who is beginning to doubt their doubts. But for the convinced and rudely aggressive skeptic, don’t cast your pearls before swine. (Matthew 7:6) They’re hypocrites, and we know that Jesus called out hypocrites. Love them, pray for them, but if they’re going to be unreasonable, be kind but firm. And then move on to people who aren’t so prejudiced.

Recommended resources related to the topic:

Tactics: A Game Plan for Discussing Your Christian Convictions by Greg Koukl (Book)

Practical Apologetics in Worldview Training by Hank Hanegraaff (Mp3)

The Great Apologetics Adventure by Lee Strobel (Mp3)

Defending the Faith on Campus by Frank Turek (DVD Set, mp4 Download set and Complete Package)

So the Next Generation will Know by J. Warner Wallace (Book and Participant’s Guide)

Reaching Atheists for Christ by Greg Koukl (Mp3)

Living Loud: Defending Your Faith by Norman Geisler (Book)

Fearless Faith by Mike Adams, Frank Turek and J. Warner Wallace (Complete DVD Series)

 


Erik Manning is a former atheist turned Christian after an experience with the Holy Spirit. He’s a freelance baseball writer and digital marketing specialist who is passionate about the intersection of evangelism and apologetics.

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

By J. Brian Huffling

“There are some Jehovah’s Witnesses in the neighborhood if you want to talk them,” my wife said. I was excited. I have had numerous and long-standing discussions with Mormons, but never anything meaningful with Jehovah’s Witnesses. After a while, they finally came to my door. While I couldn’t talk to them at the time, we scheduled a meeting for them to come back. I have been meeting with them for about a month now. It has been great! I have studied their teachings for a while, but I have never had the chance to get it from the horse’s mouth and really ask questions to help me better understand their belief system. It really has been a lot of fun, and I would like to share my experiences with you, including their beliefs and the questions I have asked them.

The Name of Jehovah

The first teaching they shared with me was the importance of the name “Jehovah.” In Hebrew (the original language of the Old Testament) God’s personal name is Yahweh. The original Hebrew did not contain vowels, and so this name was spelled YHWH. It was thought to be sacred, and so the Hebrew scribes did not want to pronounce the divine name. Instead, they added the letters of Adonai, which means “Master” or “Lord.” Thus, we get the English spelling “Yahoveh.” Rumor has it that “Jehovah” came about because the Germans had a hard time pronouncing the “Y” and instead made a “J” sound, hence, Jehovah.

However, this name Jehovah came about; Jehovah’s’ Witnesses are adamant that we should call him by his divine name. They teach that English translations have lost this teaching, and it is important to get it right. This is one reason they have their own version of the Bible, which is called the “New World Translation.” Translating words like YHWH as Jehovah is just one difference, and relatively minor in comparison to other teachings that drastically change the text.

Jesus Is “a” God, Not God Almighty

I was surprised that they threw this one at me right out of the gate, but on the second meeting, they brought an elder who admitted that in their view, Jesus is not God. I had known this teaching for years but was not sure exactly how open they would be about it. Happily, for me, they were very open about it. After some general teaching through a pamphlet that they gave me, the elder and I agreed to focus on the topic of Jesus’ deity on our next meeting. I did some preparation, so I could try to prove to them that Jesus did, in fact claim to be God.

He ended up coming by himself on this particular visit, and we went over two passages of Scripture from which he wanted to demonstrate that Jesus was a created being and thus not God. One passage was Proverbs 8:22-23, which says: “The Lord possessed me at the beginning of his work, the first of his acts of old. 23 Ages ago, I was set up, at the first, before the beginning of the earth” (ESV). His point was that “Wisdom” refers to Jesus. I do not remember getting a very clear answer as to why he thought this, but I pointed out that as wisdom literature, “Wisdom” is personified often, and even as a woman. In fact, verse twelve says, “I, wisdom, dwell with prudence, and I find knowledge and discretion.” I asked, “If Wisdom is Jesus, then who is Prudence?” There was no real answer.

His second, and more well-known passage cited by them on this topic, was Colossians 1:15, which says, “He [Jesus] is the image of the invisible God, the firstborn of all creation.” Since Jesus is “the firstborn of all creation,” Jehovah’s Witnesses argue that he is the first created being. However, the Greek word for ‘firstborn’ actually means “preeminent”, not the first in a series of things. In fact, the Greek translation of Psalm 89:27 uses the exact word for David: “And I will make him the firstborn, the highest of the kings of the earth.” However, David was not only not the firstborn, he was the last born. So I argued these two passages are not teaching that Jesus was created. The first was simply a personification of wisdom, which happens all the time in Hebrew wisdom literature. And the second simply doesn’t mean what they say it means. The elder was not convinced, and even said that we can’t go by what the dictionary says. I could not knock him off his script on this point. He simply refused to concede what the word means.

I offered several lines of argument that Jesus claimed to be God. For example, Isaiah 44:6 says, “I am the first and I am the last; besides me there is no god.” However, in Revelation 1:17-18 Jesus claimed, “I am the first and the last, 18 and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades.” This is Jesus talking and not Jehovah (Jehovah never died according to Jehovah’s Witnesses). That Jesus was the one speaking was agreed upon by the elder. My point was that if Jehovah was claiming to be the first and the last and so was Jesus, then Jesus was claiming to be Jehovah. The reply was that Jesus merely was thinking like Jehovah, not claiming to be Jehovah. However, as I pointed out, this is not what the text says. (See this post for more material on Jesus’ claims to deity.)

After making several connections like the one above, I asked the elder what would make him believe Jesus was God if such clear identity claims did not serve as evidence. His answer was that God would not allow himself to be put to death by men. (To be clear, Christians don’t believe God was put to death; rather, the human nature of Jesus was put to death. His deity can not be touched by death.) We never agreed on the deity of Jesus.

Jesus Was Raised from the Dead Spiritually, Not Physically

The elder brought another Jehovah’s Witnesses for this meeting where we further discussed Jesus’ deity and the resurrection. They believe that Jesus pre-existed his human life as the archangel Michael. His life was transferred to the virgin Mary, and he became a human. The elder said that after Jesus’ death he was raised, but spiritually, not physically. He argued that flesh and blood cannot enter the kingdom of God, and since Jesus is in Heaven, he must be spiritual. He also pointed to Scriptures where those who talked to him on the road to Emmaus did not recognize Jesus after his resurrection. Thus, he was not in his former body. For example, Luke 24:13-16 reads, “That very day two of them were going to a village named Emmaus, about seven miles from Jerusalem, 14 and they were talking with each other about all these things that had happened. 15 While they were talking and discussing together, Jesus himself drew near and went with them. 16 But their eyes were kept from recognizing him.” As I pointed out, the text does not say he looked different, but “their eyes were kept from recognizing him.” Further, Scripture teaches that Jesus was raised in his same physical body he had.

Luke 24:39-43 states: “See my hands and my feet, that it is I myself. Touch me, and see. For a spirit does not have flesh and bones as you see that I have.” 40 And when he had said this, he showed them his hands and his feet. 41 And while they still disbelieved for joy and were marveling, he said to them, “Have you anything here to eat?” 42 They gave him a piece of broiled fish, 43 and he took it and ate before them.” Clearly, Jesus was claiming to be a physical being. This was not contested by the elder. However, his response was simply that Jesus materialized in the way angels could in the Old Testament.

I pointed out that John 2:19-21 says, “Jesus answered them, ‘Destroy this temple, and in three days I will raise it up.’ 20 The Jews then said, ‘It has taken forty-six years to build this temple, and will you raise it up in three days?’ 21 But he was speaking about the temple of his body.” So, the same body that was killed would be raised up after death. It is also important to note that in Acts 2:24 Peter says that God raised up Jesus: “God raised him up, loosing the pangs of death because it was not possible for him to be held by it.” This is another claim to Jesus’ deity since he said, “I will raise” my body, and here Peter says, “God raised up Jesus.”

In the end, I asked them what evidence would count for the physical resurrection, even in principle, since Jesus saying that the same body that was killed was the same one raised, and he demonstrated his body to be physical in many ways and on many occasions. But if showing his physical body after his resurrection doesn’t count as evidence (in conjunction with the claim that the same body would be raised), then it seems like nothing in principle could ever be used as evidence for a physical resurrection. The younger Jehovah’s Witness tried to change the subject, but I politely asked for an answer. There really wasn’t one.

The New World Translation, The Trinity, and Jesus

We will be discussing the Trinity next time, although it came up in our last meeting. Jehovah’s Witnesses deny the Trinity. They teach it is a pagan lie and that Christianity stole the idea from other religions that also had trinities; however, such is false. Other religions had a triad of beings but nothing like the Christian view of the Trinity. But Jehovah’s Witnesses cannot hold to the Trinity since they deny Jesus is God. They further teach that the Holy Spirit is not a person but rather God’s active force. In their own translation of the Bible, the New World Translation, “Holy Spirit” is actually translated “active force.” In the NWT, Genesis 1:2 actually says, “…and God’s active force was moving about over the surface of the waters.” This is a gross mistranslation that betrays the NWT‘s bias. The Hebrew is accurately translated in the ESV: “And the Spirit of God was hovering over the face of the waters.” There is simply no justification for translating “spirit” as “active force.”

Another, perhaps the most famous, example of bias in the NWT is John 1:1. The ESV reads, “In the beginning was the Word, and the Word was with God, and the Word was God.” The NWT adds the word “a” to make the text read: “In the beginning was the Word, and the Word was with God, and the Word was a god.” The reason they give is that in Greek the word “God” does not have the word “the” (the definite article) in front of it, which would make it definite. (Greek sometimes has the definite article before nouns even though English doesn’t always translate it. Greek can read “the God” which is merely translated “God.”) They claim that without the definite article, “God” should be translated indefinitely as “a god.” However, as one scholar has pointed out, the NWT only follows this principle 6% of the time. In fact, in John 1:6 the word “God” appears in Greek without the article and the NWT still translates it “God” as referring to Jehovah. This is clear bias. Without going into Greek grammar suffice it to say that a word can be definite even without the article in front of it. In Greek the article has a very rich and broad way of functioning. In Daniel Wallace’s Greek Grammar Beyond the Basics, over 100 pages are dedicated to how the article functions (and by the way he argues against the NWT‘s translation here—which incidentally is where my earlier 6% came from). In short, Greek scholars are not impressed with the NWT, to put it nicely.

Conclusion

I hope that this brief article has helped make you more aware of the teachings of the Jehovah’s Witnesses. For direct info regarding their beliefs see their website. An excellent resource to explain and counter their views is Ron Rhodes’ Reasoning from the Scriptures with the Jehovah’s Witnesses. Robert Bowman, Jr also has excellent material, such as Jehovah’s Witnesses.

Recommended resources related to the topic:

Jesus Among Other Gods: The Absolute Claims of the Christian Message (book) by Ravi Zacharias

Counter Culture Christian: Is There Truth in Religion? (DVD) by Frank Turek

World Religions: What Makes Jesus Unique? mp3 by Ron Carlson

Jehovah’s Witnesses & the Trinity (mp3) by Ed Havaich

Can All Religions Be True? mp3 by Frank Turek

 


J. Brian Huffling, PH.D. have a BA in History from Lee University, an MA in (3 majors) Apologetics, Philosophy, and Biblical Studies from Southern Evangelical Seminary (SES), and a Ph.D. in Philosophy of Religion from SES. He is the Director of the Ph.D. Program and Associate Professor of Philosophy and Theology at SES. He also teaches courses for Apologia Online Academy. He has previously taught at The Art Institute of Charlotte. He has served in the Marines, Navy, and is currently a reserve chaplain in the Air Force at Maxwell Air Force Base. His hobbies include golf, backyard astronomy, martial arts, and guitar.

Original Blog Source: http://bit.ly/2num9My

J. Warner Wallace guest hosts the show this week and answers a listener email about the nature of “social justice”. What is the definition of this term and how do people typically interpret it? Is social justice commanded in the Jewish and Christian scriptures? Is there a difference between “social justice” and “biblical justice”? If so, how do these two terms differ and how are we, as Christians supposed to respond in this area? J. Warner delineates the differences using an investigative template.

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