Tag Archive for: Bellator Christi

Made into Christ’s Image or Do You Make Christ into Your Image?

Made into Christ’s Image or Do You Make Christ into Your Image?

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By Brian Chilton

In a Patristic Exegesis class at Liberty University, Dr. Ken Cleaver was discussing the average-sized heights of individuals in first-century Israel. For the most part, the average height of most individuals was around 5’ 2”. It is quite likely that Jesus would have been much shorter than what most Americans would have expected. Even if Jesus were taller among the people of his day, he would have been around 5’ 8” or 5’ 10”. But he wouldn’t have been what most modern people would consider tall.

One of my classmates mentioned that the first painting of Jesus to date was found in a church in Syria. The portrait depicts Jesus healing a paralytic who was brought to him. Jesus is physically portrayed as a beardless, dark-skinned, short-haired man, who is also short in stature. The painting dates to around 235 and is among the earliest paintings of Jesus to date. The Shroud of Turin, if authentic, portrays Jesus as a long-haired, bearded man. Which depiction is accurate? Furthermore, does it really matter?

This exercise hBrianChilton261119as forced me to consider how much we seek to make Jesus into our own image. For a southern, Caucasian, American; one would feel comfortable seeing Jesus as a camouflage wearing, gun-toting, bandana adorning, Patriotic citizen. For a northern, black, American; one would feel comfortable a Jesus who was a civilized, pacifist, progressive defender of human rights. But the question is, do we make Jesus into our image ,or are we willing to be made into the image of Christ? Would we still love Jesus if he holds different perspectives than we do? Would we still love Jesus if he looked very different than us? As people, we like things that are like us.

The very nature of Jesus is far and away different from all of us. Remember, Jesus was perfect. We are not. No matter how he looked physically, he was the incarnate God and we are not. Paul notes that those whom God “foreknew he also predestined to be conformed into the image of his Son, so that he would be the firstborn among many brothers and sisters” (Rom. 8:29, CSB). Our goal is to be made into the image of Christ and not to make Christ into our image. No matter whether Jesus was over six feet tall and light-skinned or five feet tall and dark-skinned, he is the Logos incarnate—God who came in flesh. Athanasius of Alexandria (AD 296–373), a man who was named the “black dwarf,” noted that the Logos of God

“accommodated himself to our nature and showed himself empty of all [his divine qualities] in the face of the anxiety of the threatening onslaught of his trials … [Christ] became Man that we might be made God: and He manifested Himself through the body that we might take cognizance of the invisible Father: and He underwent insult at the hands of men that we might inherit immortality” (Athanasius of Alexandria, On the Incarnation of the Word of God 54).

Isaiah reminds us that the Messiah did not come with an impressive form. The Messiah did not possess any “majesty that we should look at him, no appearance that we should desire him” (Isa. 53:2, CSB). In other words, Jesus did not come as a fashion model or bodybuilder that you would be impressed with his physical form. What made Jesus special was that he was the incarnate God who came to save us from our plight of sin.

It makes no difference whether Jesus was light-skinned or dark-skinned, tall or short, bearded or beardless, short-haired or long-haired. What matters is that Jesus was thoroughly perfect in his morality, impeccable in his character, and powerful in his theology. He was God who came in flesh. Thus, we should seek to be made into Christ’s image rather than seeking to make Jesus into our own image. No one has a handle on Jesus. No one ever could. As such, Jesus is far more impressive and far more challenging than you ever thought him to be.

Recommended resources related to the topic:

What is God Really Like? A View from the Parables by Dr. Frank Turek (DVD, Mp3, and Mp4)

What is God Like? Look to the Heavens by Dr. Frank Turek (DVD and Mp4)

Jesus, You and the Essentials of Christianity – Episode 14 Video DOWNLOAD by Frank Turek (DVD)

 

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/37Bnunj

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How To Help Muslims Think Deeply and Differently About the Deity of Christ

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I was in a Global Studies conference a few months ago when a retired minister asked me an interesting question. He told me, “I like to take Christian young men to the local mosques so they can learn about Islamic beliefs; however, I’m wondering what would be a good question to ask our Muslim friends in order to get to know them and let them know about Jesus.” I believe this is a very important question I would like to answer here.

Talk about Jesus Christ from A Christian Perspective

One of the sharp differences between Islam and Christianity is the nature of Jesus. Who he is and what he did. Christians can approach their Muslim neighbors and tell them about Jesus in two ways: 1) What do the Gospels say about Jesus? 2) What do the Qur’an and Hadiths say about Jesus? One of the stories that is not mentioned in the Qur’an and Hadiths about Jesus is how he dealt with nature. These stories might resonate well with Muslims and explain Jesus’s authority over nature and creation. The stories of Jesus calming the storm and resurrecting the widow’s son show the uniqueness of Christ and his supremacy over nature.

The texts that can be used for Jesus calming the storm are Matt 8:23-27; Mark 4:35-41; Luke 8:22-25 (ESV). The text that can be used for Jesus raising a widow’s son from the dead is Luke 7:11-15. After reading the Bible, a Christian can ask, “In your opinion, what is the significance of Jesus calming the storm?” or “What is the significance of Jesus raising the dead? The story of Jesus calming the storm is not mentioned in the Qur’an and asking this question will help Muslims think deeper about Jesus. However, the Qur’an mentions that Jesus raised dead people without mentioning who they are. Christians should emphasize that Jesus did these miracles in public, in front of many witnesses, and it was written down within the same generation of people who saw them. It was not collected hundreds of years later (like in the case of the miracles of Mohammad). These stories are more historically reliable because they are better witnessed, attested to, and written within a short period of time. There is no reason for Christians not to believe it and there are many reasons to think about their significance.

It is a good idea for Christians to read to their Muslim friends from the Bible these stories and not just recite a verse from memory or explain the story using their own words. In this way, Muslims will be able to differentiate between the words of the Bible and the words of the Christians. It also assures the Muslims that these stories are written in the Bible and no one is tricking them by creating imaginative stories about Jesus.

Talk about Jesus Christ from an Islamic Perspective

Christians need to learn what Islamic literature says about Jesus. According to the Qur’an, Jesus has a sinless nature, was of a virgin birth, was a creator, and will return to judge the world. Due to the limited space, I will write about the virgin birth of Jesus and if the reader would like to learn more about the other points, they can read my article “Does Islamic Literature Suggest Jesus is God?” In this paper, I discuss major themes about what Islamic literature says about Jesus and I compare these themes to other prophets to show the superiority of Christ.

Muslims believe that Jesus was born of a virgin. The Islamic narrative is mentioned in the Qur’an. Allah says,

“We sent to her Our Ruh [angel Jibril (Gabriel)], and he appeared before her in the form of a man in all respects … (the angel) said: ‘I am only a messenger from your Lord, (to announce) to you the gift of a righteous son.’ She said: ‘How can I have a son, when no man has touched me, nor am I unchaste?’ He said: ‘So (it will be), your Lord said: “That is easy for Me (Allah), and it is a matter (already) decreed, (by Allah)”’” (Surah 19:17-20 Al-Hilali and Khan).[i]

These verses record what Allah said and did with Mary. He sent his spirit to Mary, which appeared to her like a man. Islamic scholars added to the Qur’anic text that “Our Spirit” is the angel Gabriel, but the Qur’anic story does not say that the Spirit of God appeared in the resemblance of angel Gabriel.

Jesus’s virgin birth narrative is also mentioned in Surah 3:42-47 with a salient change. Notice verses 42 and 45. They mention a group of angels appearing to Mary to deliver the message to her. “When the angels said: ‘O Marium! surely Allah has chosen you, purified you… When the angels said: O Marium, surely Allah gives you good news with a Word from Him (of one) whose name is the Messiah…” (Shakir). It is unclear how Islamic scholars conclude that Gabriel is the one who told Mary the good news about Jesus; thus, this could serve as a good question to ask to help Muslims think deeply about the details of the Qur’anic story of Jesus’s birth.

Muslim scholars believe that the virgin birth of Jesus does not point to his deity. Here, Christians can ask the question, “What is the reason or the purpose that made God choose the virgin birth as a method to bring Jesus to earth?” The fact that Jesus came to this earth through a miracle (virgin birth) and left it through another miracle (ascending to God) raises a major question mark about his nature. These two events never happened to any other prophet, not even to Muhammad himself.

Usually, Muslims quote the Qur’an to show their Christian friends that there is nothing special about Jesus coming from a virgin. Mohammad states in Surah 3:59 “Verily, the likeness of ‘Isa (Jesus) before Allah is the likeness of Adam. He created him from dust, then (He) said to him: ‘Be!’—and he was.” So, “God created Adam from dirt, then said to him: be, and there He became, through no mediation of a father or a mother. God created Adam in a more glorious way than He created Jesus from a mother with no mediation of a father.”[ii] Creating Adam from dirt is indeed a very special act that only God can do; however, according to the Qur’an, Jesus did the same miracle when he created a bird from the dirt without the need for a mother and a father of birds (Surah 3: 49). In other words, if this act is extremely unique because it belongs to Allah only, then Jesus did what is extremely unique when he created the bird—how can a mere man do what only God can do?

In fact, according to Islamic logic, creating a person by using a virgin woman, without the need of a father, should be seen as more unique than creating a person from dirt because it has never occurred in human history, and no one else has done it except God himself. Allah solely used the virgin birth, but Allah and Jesus both created a lively being from dirt. Creating through virgin birth points to a greater and higher act of creation because it belongs to God only.

To reply to the idea of the likeness of Jesus and Adam from a Christian perspective, Christians can bring Paul’s argument in Romans 5:18 to the attention of the Muslims. Paul states, “Just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people” (Rom. 5:18). This is the way that the likeness of Adam and Jesus should be regarded. Jesus should be considered more important than Adam or any other prophet, not only because of his virgin birth but because of the many additional attributes, events, and actions that Adam did not enjoy, have, or do. Their likeness is related to their roles regarding the human condition and salvation. There are, however, many additional aspects that Jesus enjoyed, and Adam did not (such as the virgin birth, performing miracles, and being pure/holy because he wasn’t touched by Satan …etc.). These actions help Christians think that Jesus’s nature is superior to the nature of Adam.

Asking questions helps Muslim brothers and sisters to think deeply about the stories that their Qur’an mentions. Therefore, Christians need to educate themselves on these stories by learning the differences between the Islamic and Christian versions and asking good questions that help others think critically and respectfully.

References:

[i] All the information and names that are between brackets and square brackets are added by Al-Hilali and Khan to help the readers understand the literal meaning of the verse.

[ii] Abdu Al-Rahman Al-Baghdadi, Al-Fariq bain Al-Khaliq wa Al-Makhlouq fi Dahid Aqidet and Tathleeth wa Ithbat Aqidet Al-Tawheed (Beirut, Lebanon: Dar Al-Kutub Al-Ilmiya, 1987), 49.

Recommended Resources:

Answering Islam by Dr. Frank Turek (DVD Set, Mp4 and Mp3)

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

Can All Religions Be True? mp3 by Frank Turek

Another Gospel? by Alisa Childers (book)

 

Sherene Khouri was born into a religiously diverse family in Damascus, Syria. She became a believer when she was 11 years old. Sherene and her husband were missionaries in Saudi Arabia. Their house was open for meetings, and they were involved with the locals until the government knew about their ministry and gave them three days’ notice to leave the country. In 2006, they went back to Syria and started serving the Lord with RZIM International ministry. They traveled around the Middle Eastern region—Turkey, Jordan, Egypt, Lebanon, Syria, and United Arab Emirates. Sherene was also involved in her local church among the youth, young adults, and women’s ministry. In 2013, the civil war broke out in Syria. Sherene and her husband’s car was vandalized 3 times and they had to immigrate to the United States of America. In 2019, Sherene became an American citizen. Sherene is an assistant professor at Liberty University. She teaches Arabic, Religion, and Research classes. Sherene holds a Ph.D. in Theology and Apologetics, M.A. in Christian Apologetics from Liberty University, and B.S. in Biblical Studies from Moody Bible Institute. She is also working on a Master of Theology in Global Studies at Liberty University and a M.A in Arabic and Linguistics from PennWest University.

Originally published here: https://bit.ly/3yBR1PP

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Promise of Genuine Immortality: AI or the Divine

Do we have a genuine promise of immortality? This is a question that impacts all of us. When I was growing up as a kid, I wanted to be taken seriously. Therefore, I could not wait to grow up to have a seat at the intellectual table. It seemed like it took forever to get out of grade school and high school. My wise grandmother told me, “Don’t rush your life away. The older you get; the faster time passes.” She was absolutely right! Because it seems like life is passing by at light speed, especially the closer I get to 50.

As we age, we begin to contemplate our own mortality, and rightfully so. The older we get, the closer we get to the time of our death. Our mortality leads us to philosophical contemplation as we ask the big questions of life. Is there an afterlife? What happens when we die?

Nearly everyone asks these kinds of questions, even scientists and futurists. With the advent of artificial intelligence (AI), many pundits claim that AI could lengthen life, and potentially bring a sense of immortality. Michio Kaku notes that “immortality does not violate the law of physics. There is nothing in the Second Law that forbids a life-form from living forever, as long as energy flows in from the outside. In our case that energy is sunlight.”[i] Proponents of quantum computers and its integration with ChatGPT hold great hope for the advent of quantum computing. It seems to me, however, that there is a deeply flawed philosophical underpinning to this concept.

Promise of Genuine Immortality: Can Genuine Immortality Come to this World?

Let’s suppose for a moment that Kaku and physicist futurists are right in their assessments in that quantum computing, with its theoretical computational power, can bring scientific advancements that would greatly extend life on earth. Let’s go a step further and say that life could be extended to a near immortal status. Could a human exist forever in that state? The answer is simply no for at least a couple of reasons.

Eternal Life in the Present World is Not Sustainable.

Life in the present state is not eternally sustainable. Suppose for a moment that a human being could become immortal in the present state. The present state does not eliminate the reality that the world and the universe will eventually end. Granted, Kaku and others hold great hope that if enough information can be ascertained, then problems with the world’s ecosystem could be corrected. Nonetheless, that does not override the reality that the Sun will not last forever. Eventually, the Sun will run out of energy and will either explode as a supernova or implode to create a dwarf star or a black hole. Simply put, the Sun cannot burn for more than 100 billion years.[ii]

Astronomers estimate that the Sun only has about 5 billion years remaining.[iii] While 5 billion years is still a long time off, human life on the planet will come to an undeniable end by that time. But what if space travel is available by that time? Could we not travel to another planet? Granted, that is possible. However, even the universe’s timeline is limited. As the universe continues to expand at an increased rate, the production of proteins – essential for life – will cease. Ross declares that “all physical life must come to an end—not just on Earth but everywhere in the cosmos.”[iv] In other words, the extenuation of life induced by AI only delays the inevitable. Furthermore, what kind of existence would be found by an AI-induced eternal state?

The Present World Cannot Sustain a Population of Immortal, Reproductive Beings.

The present physical world cannot sustain immortal physical beings with continued population growth. Another problem needs to be considered. Earlier in his book, Kaku explained that cancer comes when a cell forgets how to die. In essence, it becomes immortal. The cancer cell’s immortality leads to the death of its host as the cells continue to reproduce but refuse to sacrifice themselves to permit the development of other cells.[v]

In a sense, Kaku’s description of cancer looms eerily reminiscent of his depiction of human immortality on earth. I get it. We love our lives. We love our planet. But we were never intended to live here forever. Our planet simply cannot sustain immortal physical humans who require food and drink for the continuity of life along with new life coming from reproduction. This will lead to overpopulation the likes of which has never been seen. Food supplies will deplete, leading to wars, crime, and hostile takeovers. While fanciful and fun to consider, AI and quantum computing cannot override the logic of Earthbound space, unless a way can be found to safely travel to another planet. Even then, there are no guarantees that life could be sustained in that state forever.

The Promise of Genuine Immortality: Where is Genuine Immortality Found?

In a panel discussion on AI, the panelists noted that at the root of the discussion behind AI and technological advancements is a deeply-rooted philosophy.

Materialistic Philosophy

On the one hand, the philosophy of materialism fervently desires to hang onto the present world with all its devices. Because for the materialist, the present world is all that exists and all that can be known for sure. This mindset, while not necessarily materialistic, can even be found in some of the contemplations of modern writers and theologians.[vi]

Heavenly Philosophy

Yet, on the other hand, believers throughout the ages have held that a better, more perfect realm, exists beyond the scope of the material world. That is not to say that the present world is not good, and it does not demean any effort to make the world a better place. Even still, the promised hope is not found in this world. It is not found in our possessions, accolades, or hobbies. Rather, our promised hope is found in the relationship we have with God and the eternity that only God can offer.

In my book Conversations about Heaven, I speak of the new body that we will receive at the return of Christ. Paul calls this body a pneumatikos soma—a spiritual body.[vii] Yes, the body will have some of the traits found in the present body. But it would be a mistake to think that the spiritual body is exactly like the physical one. Just like it would be a massive mistake to think that the new creation will be identical to the present locale. No, the glorified state will be far better and superior! All that being said, the genuine promised hope of immortality is not found in our gadgetry or human ingenuity. Rather, the promised hope of immortality is found in God, the Author of life.

Conclusion

Kaku said something profound about this in Quantum Supremacy. He asserted that it is possible for immortality to exist “as long as energy flows in from the outside.”[viii] The energy that currently keeps life flowing in the naturalistic state is sunlight.[ix] However, what if the energy flowing through the person came from the Eternal God rather than a mid-sized star? Then, in that case, immortality is a piece of cake. The writer of Hebrews is correct in that it is appointed once for all people to die in this present state (Heb. 9:27).

Hope Not Found in This World

Christian philosophy has always held that the promised hope is not of this world. As Paul teaches, “If in Christ we have hope in this life only, we are of all people to be pitied” (1 Cor. 15:19, ESV). Paul also acknowledges that:

“[we] do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day. For this light momentary affliction is preparing us for an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal” (2 Cor. 4:16-18, ESV).

Assuredly, incorporating quantum computing into AI will bring a great deal of benefits to humanity as it could offer solutions to many medical problems afflicting us, cancer and other medical afflictions being at the top of the list. On that, I wholeheartedly agree with Kaku and other contemporary pundits. Nonetheless, we cannot place our hope in technological advances to overcome what God has already accomplished through Christ. Death is scary. Even still, if near-death experiences are genuine – which I hold them to be – then, an eternity with God is greater than the present world.

Consider the Butterfly

The butterfly is much more advanced than the caterpillar from which it came. It is highly doubtful that the butterfly ever wishes that he could go back to his earlier state—a time when he could not fly, could not move very quickly, and was easy prey for predators. Likewise, I greatly doubt that any of us will wish for our current bodies once we are empowered by the resurrected, glorified bodies promised to us by God. Our hope is found in God, and God alone. Nothing and no one could ever assure us of immortality other than the One Who is Immortal and Eternal.

Footnotes:

[i] Michio Kaku, Quantum Supremacy: How the Quantum Computer Revolution Will Change Everything (New York: Doubleday, 2023), 203.

[ii] Hugh Ross, Why the Universe Is the Way It Is (Grand Rapids, MI: Baker, 2008), 99.

[iii] JoAnna Wendel, “When will the sun die?,” Space.com (March 6, 2024), https://www.space.com/14732-sun-burns-star-death.html, accessed on May 4, 2024.

[iv] Ross, Why the Universe Is the Way It Is, 102.

[v] Kaku, Quantum Supremacy, 162.

[vi] While an excellent book, author Karen Swallow Prior unfortunately adopts the anti-dispensational thinking of the present age in her book Evangelical Imagination. She conjectures that “being caught up” in 1 Thess. 4:16–17 suggests an immediate transformation of people on Earth instead of being carried away with Christ. Space does not permit us to consider the evidence for the term parousia and its indication that believers would be called away with Christ. Nonetheless, it is quite clear from the vernacular of Peter and John in Revelation that God will replace this world with a “New Heaven and a New Earth” (2 Pet. 3:10–13; Rev. 21:1–2; 22:1–21). Revelation guarantees that there would be a “new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more” (Rev. 21:1, CSB). See Karen Swallow Prior, The Evangelical Imagination: How Stories, Images & Metaphors Created a Culture in Crisis (Grand Rapids, MI: Brazos, 2023), 256; N. T. Wright, “Farewell to the Rapture,” Bible Review (August 2011), https://ntwrightpage.com/2016/07/12/farewell-to-the-rapture, accessed May 4, 2024. In all fairness, Wright later acknowledges that the NT envisions a recreation of heaven and earth. Nonetheless, the idea that the present world will continue ad infinitum is foreign to the pages of Scripture.

[vii] Brian G. Chilton, Conversations about Heaven: Difficult Questions about Our Eternal Home (Eugene, OR: Resource, 2023), 38–43.

[viii] Kaku, Quantum Supremacy, 203.

[ix] Ibid.

 

Recommended resources related to the topic:

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

The Great Book of Romans by Dr. Frank Turek (Mp4, Mp3, DVD Complete series, STUDENT & INSTRUCTOR Study Guide, COMPLETE Instructor Set)

Jesus, You and the Essentials of Christianity by Frank Turek (INSTRUCTOR Study Guide), (STUDENT Study Guide), and (DVD)      

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

 

Brian G. Chilton earned his Ph.D. in the Theology and Apologetics at Liberty University (with high distinction). He is the host of The Bellator Christi Podcast and the founder of Bellator Christi. Brian 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); earned a Certificate in Christian Apologetics from Biola University, and plans to purse philosophical studies in the near future. He is also enrolled in Clinical Pastoral Education to better learn how to empower those around him. Brian is a member of the Evangelical Theological Society and the Evangelical Philosophical Society. Brian has served in ministry for over 20 years and currently serves as a clinical hospice chaplain as well as a pastor.

Originally posted at: https://bit.ly/46gNx1y

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How Apologetics Helps Through Times of Grief

If we live long enough, grief is something that we will all experience at one point or another. Grief is difficult. Some have even said that “grief is a challenging beast.” It impacts each person differently. Grief is a sense of sorrow that one feels when a person experiences a form of loss. More frequently, this loss is associated with those who have had loved ones who passed away. However, grief can also include the loss of a job, friendship, hobby, or position.

As I have dealt with loss in my personal life, I have surprisingly found how beneficial apologetics is when going through times of sorrow. Apologetics—that is, the defense of the Christian faith—may seem like an unlikely ally of bereavement and psychospiritual care, as many associate it with the headier intellectual avenues of the Christian faith. Nonetheless, apologetics can assist one with their grief in three specific ways.

Apologetics Gives Stability Through Times of Grief.

First, apologetics can give stability through times of grief. When a person experiences loss, they may feel as if their world has irreparably changed. And in some ways, it has. The loss of a loved one evokes a sense of what some grief counselors call the “new normal.” That is, it speaks to the continuity of life without the physical presence of the loved one.

While it cannot repair the hurt one feels, apologetics can offer concrete proofs for the Christian faith, which remain intact regardless of the changes of life. For instance, resurrection studies and explorations into near-death experiences have intensified my belief in heaven. These studies assure me that Christ has defeated death and, thereby, assured that life continues into eternity. My theological studies point that the same God who brought victory over death remains the same “yesterday, today, and forever” (Heb. 13:8, CSB). When the world seems as if it has turned upside down, apologetics and theological studies can give a sense of security.

After getting sick on a boat in the Atlantic due to turbulent waters, it was seeing the Oak Island Lighthouse that eventually alleviated my nausea. The lighthouse was like a North Star, a fixed point amid the chaos of the moment. In like manner, apologetics can offer us an anchor in a sea of chaos.

Apologetics Grants Security Though Times of Grief.

Second, apologetics grants security through times of grief. Here, security implies increased faith. The field of apologetics is intended to bolster a person’s faith. The goal of the apologist should be to lead believers to deeper belief, while offering skeptics a reason to believe.

When we lose someone near and dear to us, our world is turned upside-down. We may wonder why God allowed such a thing to happen, thus entering the realm of theodicy (why a loving God allows evil in the world). If left unresolved, a person could suffer emotional doubt.

Even though apologetics cannot guarantee that a person will never suffer emotional doubt, apologetics can equip a person with better tools to deal with emotional doubt when it arises. Coupled with a solid systematic theology, a person can better trust God with the uncertainties of life.

Grief counselor David Kessler once said, “Human beings had rather feel guilty than helpless.” He goes on to say, “The guilt you feel during grief comes from the belief that you could have been there and stopped it from happening. Guilt can be released when you find the compassion for yourself to know that you’re not in control, and maybe never were.”[i] Helplessness is a difficult pill to swallow. I cannot tell you the number of times that I have felt overwhelmed by the helplessness while working in hospice.

Nonetheless, when we know the One in control and that that One is a benevolent, compassionate, and faith friend, then it makes the grief process much easier to process. That does not mean that apologetics affords a comprehensive understanding as to why certain things happen as they do. No one but God Himself could answer that question. But it will spur faith in the One who maintains such comprehensive knowledge.

Apologetics Gifts Serenity Through Times of Grief

Finally, apologetics gifts us with serenity through times of grief, especially for those who have lost loved ones through the passage of death. As previously noted, studies of the resurrection of Jesus assures us that death has been defeated and that an afterlife exists. Studies of near-death experiences highlights what that experience may be like in the intermediate state.[ii]

Coming into hospice with this knowledge opened the door to see certain things through an individual’s passage into eternity that I may have otherwise missed. Nonetheless, when a person loses someone near and dear to them, such studies offer the bereaved a serenity about the afterlife that cannot be obtained in any other fashion. If a person has an assurance of an eternal life in heaven with God through Christ, then even death loses its sting (1 Cor. 15:55).

Conclusion

Grief is a natural emotion that comes with loss. Everyone grieves differently. Some are tearful, whereas others are more Stoic. Some need time with a lot of people, while others need time alone. Grief is something that we will all experience at some point. Yet, as this article has shown, apologetics can assist us during our times of grief. It can give us something concrete to hold to, a North Star to direct us, or a lighthouse to ascertain a sense of security in a turbulent ocean of change. Most importantly, apologetics should bolster our faith in the One who created not only North Star and land upon which the lighthouse stands, but also the sky’s canvas and the ocean itself. In the end, our serenity, security, and stability are not in apologetics, but in the Triune God for whom apologetics encourages us to place our truth.

 

Footnotes:

[i] David Kessler, Grief.com.

[ii] The “intermediate state” refers to the time between a person’s death and the final resurrection that accompanies the return of Christ.

Recommended resources related to the topic:

If God, Why Evil? (DVD Set), (MP3 Set), and (mp4 Download Set) by Frank Turek

Why Doesn’t God Intervene More? (DVD Set), (MP3 Set), and (mp4 Download Set) by Frank Turek

Why does God allow Bad Things to Happen to Good People? (DVD) and (mp4 Download) by Frank Turek 

Relief From the Worst Pain You’ll Ever Experience (DVD) (MP3) (Mp4 Download) by Gary Habermas 

 

Brian G. Chilton earned his Ph.D. in the Theology and Apologetics at Liberty University (with high distinction). He is the host of The Bellator Christi Podcast and the founder of Bellator Christi. Brian 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); earned a Certificate in Christian Apologetics from Biola University, and plans to purse philosophical studies in the near future. He is also enrolled in Clinical Pastoral Education to better learn how to empower those around him. Brian is a member of the Evangelical Theological Society and the Evangelical Philosophical Society. Brian has served in ministry for over 20 years and currently serves as a clinical hospice chaplain as well as a pastor.

Original Blog Source: https://bit.ly/3KhC2gi

 

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Evidence for the Book of Esther

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My family recently took the opportunity to attend a live theater production of The Book of Esther in Branson, Missouri. The Sight and Sound Theater production was riveting, and I was not prepared for how wonderful the set, the performers, and even the livestock (yes, livestock) brought the story of Esther to life.

One of the other reasons I loved the show was that I happened to have recently read a wonderful historical summary of the evidence that exists to give good reasons to believe this is more than a fairy tale. In his book, The Authenticity of the Book of Esther, the late British historian Dr. Bill Cooper brings out the evidence, including extra-Biblical writings, archaeology, and even Nazi executions that bring the story to life in a different but very compelling way.[i]

The Book of Esther

As you may recall, the story is set in Persia and features the exiled Israelites Mordecai and his niece, Esther, as the primary characters. The Persian King Ahasuerus (likely Xerxes I, son of Darius) has his queen killed for disobeying him and seeks a new bride. He eventually finds his new queen in Esther and marries her. Mordecai defeats a plot to murder the king. However, the king’s second in command and villain of the story, Haman, seeks to destroy all the Israelites in the nation. He tricks the king into signing a mass death warrant for the exiled people of God in the land. Through the fasting and prayers of her people, Esther convinces the king not only to hang Hamon on the gallows he created for Mordecai but also to allow the Israelites to defend themselves in what was supposed to be a slaughter. Mordecai was elevated to Hamon’s status, and the Israelites have celebrated the Feast of Purim in remembrance of these events for hundreds of years. But did it happen, or is this historical fiction, as some scholars claim?

Mordecai

One would assume that an individual who attained such a high rank as Mordecai (second in rank to the king, no less) would show up somewhere in archaeology or other ancient writings. As it turns out, the writings of Greek historian Ctasias,[ii] two Persian archival writings, and clay tablets from Babylon all mention an individual whose name is understood to be Mordecai in translation. Ctasias indicated in his writings that he obtained the records that included the transliteration of Mordecai’s name from the royal Persian parchments. The writings Ctasias cited in about 400 B.C. are even cited in the Book of Esther, 10:2 by name in verse where the author indicates that all the exploits of Mordecai were written in the “Book of Chronicles of the Kings of Media and Persia.”[iii]

 The problem with Ctasias’s writing is that it is fragmented with age and incomplete. The Chronicles themselves have been lost to time altogether. Luckily, Persia also utilized clay tablets to document much of the governmental affairs. In 1933, archaeologists studying the ruined palaces of Kings Darius, Xerxes, and other Persian kings located tens of thousands of clay tablets from the time Esther would have occurred. Most of the tablets remain untranslated, but several mention a Marduku who is listed as a financial administrator of the government. In the Persepolis Treasury Archive, this Marduku is listed 13 times on a variety of financial transactions with his status being of more import in the latter mentions than in the first.

Palace Attendants

In Esther 1:10, seven eunuchs who served the king are mentioned by name. One of those men is Carkas. Carkas’s name also appears in the archives of the Persepolis Treasury Tablets. This would be interesting enough, but also mentioned in the tablets are Mehuman, Bigthan, and Hatach, which are also listed by the author of Esther.

Seven Princes of Persia

Also listed in the treasury tablets that have been translated (so far) are a number of the “wise men who knew the times” listed in Esther 1:13-14. The names of these “seven princes of Persia” located so far on tablets include Carshena, Shethar, Meres, and Memucan. These were four of the seven men who, according to the author of Esther, “saw the king’s face and sat first in the kingdom.”

Haman’s Father and Sons

While Haman’s name has not yet been located in the records translated to date, it is notable that both his father’s name, as well as the names of his two sons are listed. The name provided by the author of Esther in chapter three for Haman’s father is Hammedatha. That name is listed in the tablets as performing royal duties. His sons’ names, Aridatha and Aridai (Esther 9:8-9.9) were also found in the treasury tablets in what is seen as descriptions of serving in an official government role.

The Palace of Susa

The Palace of Susa is the location of the story of Esther. It was destroyed by fire in 435 B.C. Archaeologists, however, have examined the ruins and located an inscription from King Darius (Xerxes’ father) that describes the construction of the palace. The description of materials includes the use of lapis luzi (precious blue stone), turquoise, and carnelian (precious red stone), as well as marble columns. In the King James Version of Esther 1:6, the author describes the palace; “Where were white, green, and blue, hangings, fastened with cords of fine linen and purple to silver rings and pillars of marble: the beds were of gold and silver, upon a pavement of red, and blue, and white, and black marble.”[iv] While the tablets call the pillars rock, archaeologists studying the palace have identified the pillars as being made of marble.

The specific names of individuals serving the king and the extremely accurate description of the palace are remarkable evidence that the writer described true events. The Palace of Susa was destroyed within a generation of the events that are recorded in Esther. This would reasonably lead one to conclude that the information in Esther was written down very near the events themselves and by someone who truly had intimate knowledge of the palace and officials of the king.

Dr. Cooper’s book goes on to describe in much more detail how the Book of Esther can be trusted as historically accurate. It also summarizes some of the grammatical and numerical mysteries that surround the book and connects it with the Nazi trials at Nuremberg. I encourage you to more deeply explore this amazing story of God’s providence.

References:

[i] William R. Cooper, The Authenticity of the Book of Esther [Kindle ed.] (self-published), 2013.

[ii] Also known as Ctesius, Persicus, or Cnidus

[iii] English Standard Bible (2001), Retrieved from BibleGateway

[iv] King James Bible (1611), retrieved from BibleGateway

Recommended resources related to the topic:

What I Discovered Digging in Jerusalem by Eli Shukron (with Frank Turek) (DVD) (Mp4 Download)

Why We Know the New Testament Writers Told the Truth by Frank Turek (mp4 Download)

Counter Culture Christian: Is the Bible True? by Frank Turek (Mp3), (Mp4), and (DVD)        

The Top Ten Reasons We Know the NT Writers Told the Truth mp3 by Frank Turek

Tony Williams is currently serving in his 20th year as a police officer in a city in Southern Illinois. He has been studying apologetics in his spare time for two decades, since a crisis of faith led him to the discovery of vast and ever-increasing evidence for his faith. Tony received a bachelor’s degree in University Studies from Southern Illinois University in 2019. His career in law enforcement has provided valuable insight into the concepts of truth, evidence, confession, testimony, cultural competency, morality, and most of all, the compelling need for Christ in the lives of the lost. Tony plans to pursue postgraduate studies in apologetics in the near future to sharpen his understanding of the various facets of Christian apologetics.

Original blog: https://bit.ly/3vYlMgy

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What is Divine Omnipresence?

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By Brian Chilton

The term omnipresence describes the all-presence of God. Omnipresence is a compound word comprised of the word “omni”, meaning “all,” and “presence” which defines a person or being’s location. Thus, “omnipresence” speaks of God’s all-present nature. This means that spatial locations do not limit God. Existing as a transcendent being, God is present in all places at all times. Let’s take a brief look at how omnipresence impacts our understanding of God.

Divine Omnipresence Implies God Is Not Limited by the Physical Realm

First, God’s omnipresent nature implicates that the physical realm does not limit God’s presence. Contrary to popular opinion, God is not limited by the physical sphere. Thomas Aquinas argues that in addition to God’s omnipresent nature, God is the only Being in all existence that exists as pure act.[1] That means everything else, including the laws of nature, are potentialities. God is pure existence.

We will return to the distinction between God’s presence and the physical realm in a moment. But for now, one should understand as the psalmist extolled in his rhetorical question, inquiring, “Where can I go to escape your Spirit? Where can I flee from your presence?” (Psa. 139:7, CSB). David continues by saying, “If I live at the eastern horizon or settle at the western limits, even there your hand will lead me; your right hand will hold on to me” (Psa. 139:10, CSB). David teaches that God’s presence is everywhere, at all times and places. Even though the universe is estimated to be some 250 times bigger than what is observed, God is not limited by even the incomprehensible expanse of the universe.

This even impacts dimensional thinking. Physicists claim that the physical universe contains at least 11 dimensions and could escalate to amazingly 28 dimensional realms. If true, this would mean that God would exist in all dimensions and even one beyond. Omnipresence also indicates omnidimensionality.[2] Hugh Ross explains,

“Whoever caused the universe, then, must possess at least one more time dimension (or some attribute, capacity, super-dimension, or supra-dimension that encompasses all the properties of time). To put it another way, God is able to interact with us in ways we interpret (through our time-bound experience of cause and effect) as the result of timelike capacities in the person or essence of God or the existence of other timelike dimensions or properties through which God operates.”[3]

Divine Omnipresence Implies God Is Not Limited by the Spiritual Realm

Second, divine omnipresence also indicates that God is not limited by the spiritual domain. Romans 8:35 says,

“Who can separate us from the love of Christ? Can affliction or distress or persecution or famine or nakedness or danger or sword? . . . No, in all these things we are more than conquerors through him who loved us. For I am persuaded that neither death nor life, nor angels nor rulers, nor things present, nor things to come, nor powers, nor height nor depth, nor any other created thing will be able to separate us from the love of God that is in Christ Jesus our Lord” (Rom. 8:35, 37–39′; CSB).

Notice that the text states that no angelic or spiritual being could separate a believer from God’s love. Neither death nor life could separate a person from God’s incomparable love. But how is this possible? God’s love is inseparable when the tremendous ability of God to transcend the scope of time, space, and the spiritual domains of heaven and hell is understood. Not even the spiritual domain can separate us from the benevolent, loving presence of God Almighty.

Divine Omnipresence Implies The Special Nature of God’s Essence

Third, God’s omnipresent essence does not indicate that everything in nature is God. Thus, omnipresence does not teach a pantheistic notion of God—that is, the idea that all things are in some way divine. Aquinas contends that “God is in all things by His power” by his presence and essence. [4] In other words, all things are held together by the omnipresent power of God. However, Aquinas distinguishes between God’s essence and the essence of the thing itself.[5] Though the creation is held together by God’s presence and power, that does not indicate that the material thing becomes God. God’s presence is distinct from the physical and spiritual domain.

Divine Omnipresence Implies That God Alone Possesses Omnipresence

Fourth, nothing and no one can possess the omnipresent attribute that God possesses. Aquinas asserts, “To be everywhere primarily and absolutely, is proper to God … But a thing is everywhere absolutely when it does not belong to it to be everywhere accidentally … It belongs therefore to a thing to be everywhere absolutely when, on any supposition, it must be everywhere; and this properly belongs to God alone.”[6] Aquinas goes on to eloquently state, “Therefore to be everywhere primarily and absolutely, belongs to God, and is proper to Him: because whatever number of places be supposed to exist, God must be in all of them, not as to a part of Him, but as to His very self.”[7] Therefore, the claim that people can be God is sheer insanity when considering that people are spatially confined to a singular spatial location. Only God could possess the attribute of omnipresence. No angel or demon, and not even Satan himself, could possess the awesome power of omnipresence. God and God alone is the Omnipresent Being.

Divine Omnipresence Implies That God Is The Perfect Judge

God’s benevolent and just judgment serves as a powerful aspect of God’s omnipresent nature. Since God is always present in every place, that indicates that God sees all that happens in every place at every point in time. Just the sheer immensity of such a task overwhelms my feeble mind.

Understand that this is not just mere philosophical conjecture. The statement is found securely in the context of Scripture. For instance, Solomon conveys that the “eyes of the Lord are everywhere, keeping watch on the wicked and the good” (Prov. 15:3, NIV). Because of God’s omnipresent vision, God is able to issue just and fair judgment as God knows all the circumstances of an event while even understanding the internal thought processes of each person involved.

God’s omnipresent judgment should cause a believer to pause before judging their neighbor. Paul asks, “why do you judge your brother or sister? Or you, why do you despise your brother or sister? For we will all stand before the judgment seat of God” (Rom. 14:10; CSB). James, agreeing with Paul, writes, “There is one lawgiver and judge who is able to save and to destroy. But who are you to judge your neighbor?” (James. 4:12, CSB).

Conclusion

God’s omnipresent nature is truly awe-inspiring. God’s omnipresent nature ensures that God can help us at any point in our lives and in any place. It assures that God can be with our friends and families even when we are physically separated from them by hundreds of miles. God’s omnipresent nature also guarantees that nothing can separate us from God’s loving presence, not even death. With a firm grasp of God’s omnipresent nature, we should be led to live our lives with courage and faith rather than fear and doubt. If we have a personal relationship with God, then we are never alone.

Footnotes

[1] Aquinas, Summa Theologica 1.q8.a4.

[2] Ibid.

[3] Thomas Aquinas, Summa Theologica 1.q8.a3.

[4] Ibid.

[5] Hugh Ross, Beyond the Cosmos: What Recent Discoveries in Astrophysics Reveal about the Glory and Love of God (Colorado Springs, Colo.: NavPress, 1999), 33–34.

[6] “First, because it was shown above that there is some first being, whom we call God; and that this first being must be pure act, without the admixture of any potentiality, for the reason that, absolutely, potentiality is posterior to act. Now everything which is in any way changed, is in some way in potentiality. Hence it is evident that it is impossible for God to be in any way changeable.” Thomas Aquinas, Summa Theologica I.q9.a1, in A Summa of the Summa: The Essential Philosophical Passages of St. Thomas Aquinas’ Summa Theologica, ed. Peter Kreeft (San Francisco: Ignatius Press, 1990), 105.

[7] That is, God is not limited by any dimension.

Recommended resources related to the topic:

What is God Really Like? A View from the Parables by Dr. Frank Turek (DVD, Mp3, and Mp4)

What is God Like? Look to the Heavens by Dr. Frank Turek (DVD and Mp4)

How Philosophy Can Help Your Theology by Richard Howe (DVD Set, Mp3, and Mp4)

Layman’s Manual on Christian Apologetics by Brian Chilton (Book)

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Brian G. Chilton earned his Ph.D. in the Theology and Apologetics at Liberty University (with high distinction). He is the host of The Bellator Christi Podcast and the founder of Bellator Christi. Brian 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); earned a Certificate in Christian Apologetics from Biola University, and plans to purse philosophical studies in the near future. He is also enrolled in Clinical Pastoral Education to better learn how to empower those around him. Brian is a member of the Evangelical Theological Society and the Evangelical Philosophical Society. Brian has served in ministry for over 20 years and currently serves as a clinical hospice chaplain as well as a pastor.

Original Blog Source: https://bit.ly/3meSo0c

 

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Trying to Make Sense of Evil and Suffering

By: Justin Angelos

Have you ever been in the situation where you are trying to make sense of evil and suffering? At some point in a person’s life, there will be some sort of pain, or suffering, and some form of evil, either natural or moral evil. And then the question naturally arises, why? Why me? Why does God allow me to go through this? The question of evil and suffering can be a big stumbling block for people, in fact, this is why some people become atheists. In fact, atheists use evil and suffering as a weapon to discredit Christianity and say, there is no God. “How can an all-powerful all-loving God allow innocent people to suffer?” This is the type of question atheists will throw at theists.

Trying to Make Sense of the Origin of Moral and Natural Evil

Genesis chapter 3 gives us the origin of evil and suffering, 1. “Now the serpent said to the woman, did God really, you must not eat from any tree in the garden”? 2.” The woman said to the serpent, we may eat from the trees in the garden but, God did say, you must not eat fruit from the tree that is in the middle of the garden, and you must not touch, or you will die.” (Gen 3:2 NIV).

The serpent, casts doubt in eve’s mind, the serpent twists God’s word by saying, “you will certainly not die, for God knows that when you eat from it, your eyes will be opened, and you will be like God, know good and evil.” (V4) Genesis 3:16 God said to the woman I will surely multiply your pain in childbearing, and your desire shall be for your husband. In Genesis 3:17, God tells Adam, “Cursed is the ground because of you.” As a result of Adam’s sin, God cursed the ground and removed His blessing upon the earth.

The problem of evil and suffering is not only a question for Christians but also a problem for every other worldview. I once heard someone say, “Atheism does not remove the pain, it just removes the hope.” Philosophers have been unable to prove that an all-powerful, all-loving God and the existence of evil are logically contradictory, as they are not mutually exclusive like a married bachelor or a squared circle, the purpose of this article is not to solve the logical or philosophical problem of evil but, hopefully, shed some light on why God might allow evil and suffering.

Trying to Make Sense of the Definition of Evil

First, evil is not a thing, evil is a privation of good, in other words, good and evil are not relational properties, and good does not depend on evil for its existence. We can have good without evil, but we cannot have evil without good. Think of evil like this, imagine a shiny new BMW convertible car with a V6 engine, now imagine that same car with rust all over it. you can have a BMW without the rust, but rust would not be possible without the existence of the BWM. So, evil is a corruption of what is good. Therefore, the existence of evil does not disprove God’s existence, therefore there must be some morally sufficient reasons why God would allow evil and suffering.[i]

Is All Suffering Bad?

I have concluded that not all suffering is a bad thing, there is a little girl who was born with a rare disease called CIPA, which is a disease in which the little girl cannot feel any pain at all. She can step on a thick rusty nail, and she would not feel a thing, this little girl is literally incapable of feeling any physical pain. At first one would think, “what a blessing” but, it is not a blessing at all. It is a life-threatening disease.

The morning prayer of this little girl’s mother is, “Dear God, please let my little girl feel pain.”[ii] Her mother pleads with God to let her daughter feel pain, the very thing we wish God would remove from our lives, is the very thing her mother is asking God for. I remember being in agony laying in the emergency room with my gallbladder in 2020 asking God, “please remove this pain” and here is a little girl’s mother, who is asking God for pain.

Leibniz and Lennox on Evil and Suffering

Gottfried Wilhelm Leibniz asked, what the best possible world is, and out of all the possible worlds, which one is the best world God could have created? God could have created nothing at all, but the best possible world God could have created is a world in which free will exists, and the possibility to freely choose and to freely reject.[iii] In any possible world in which there is no free will, love can never truly exist because love, requires freedom, a man cannot force a woman to fall in love with him, she must freely decide to love him.  When people choose to love and worship God, it is freely done out of genuine love for God. This is not possible if, we were to live in a world where all of humanity is determined.

Dr. John Lennox explains it this way, “could God have created a world without suffering? Yes, He could have, but you and I would not live in it because, it would empty the world of something most precious to our humanity, and that is the capacity to love, and our capacity to love, hinges on our capacity to choose.” [iv]

Trying to Make Sense of Evil and Suffering through the Cross

The unique thing about Christianity is—at the heart of the gospel message—is a Cross. And on that cross, God himself suffers incomprehensible evil and suffering. Which says that God has not remained distant from our human suffering.[v] Christianity offers you a Savior, a personal God, who has bled and suffered in our world.

This also says, that God does truly care about our suffering, and the Lord who suffered, rose from the dead conquering sin and death and offering us eternal life, and the beauty, and the joy that awaits, our suffering becomes irrelevant when standing in the presence of God himself, we may never have a comprehensive understanding of why, God allows suffering, but, There is a Savior, who has suffered in our world, and a Savior who truly does cares about our suffering, and we have a Savior who truly does understand our pain.

“But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.” (Isaiah 53:5 ESV)

Recommended reading on Evil and suffering: Clay Jones, Why Does God Allow Evil?

Footnotes

[i] Sean McDowell, Clay Jones, why does God allow suffering? (Biola apologetics MA lecture week 4 biola.edu, 2023)

[ii] Lance Cashion. “Why Pain Is Good.” Lance Cashion, May 1, 2013. https://revolutionofman.org/why-pain-is-good/.

[iii] Britannica, T. Editors of Encyclopedia. “Best of all possible worlds.” Encyclopedia Britannica, June 6, 2017. https://www.britannica.com/topic/best-of-all-possible-worlds.

[iv] VeritasForum. “The Loud Absence: Where Is God in Suffering? | John Lennox at Harvard Medical School.” YouTube. YouTube, December 19, 2014. https://www.youtube.com/watch?v=MPm6Y-pANYI.

[v] John Lennox, Where is God in Suffering?

Recommended resources related to the topic:

Why Doesn’t God Intervene More? (DVD Set), (MP3 Set), and (mp4 Download Set) by Frank Turek

Why does God allow Bad Things to Happen to Good People? (DVD) and (mp4 Download) by Frank Turek

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Seattle native Justin Angelos brings a passion for evangelism and discipleship along with theology and apologetics. He has studied at Biola University and Liberty University. Justin focuses on providing help for those who suffer from emotional and anxiety issues. He currently resides in Salt Lake City, Utah.

Original Blog Source: https://bit.ly/3lQlgff

 

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The Case for an Eternal Cosmic Observer

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By Brian Chilton

Modern understanding of quantum mechanics suggests that an eternal Cosmic Observer may in fact exist. If true, this holds numerous positive ramifications for arguments concerning the existence of God. Before we investigate the data, we must first ask what is meant by an eternal Cosmic Observer. A conscious observer is a living being that observes another entity. For instance, I am currently staring at the words being typed onto my computer screen. I am a living, conscious being that is observing the documentation of this piece. Spectators watching a sporting event are conscious observers of the events taking place in the stadium.

Physicists have observed that conscious beings can have an impact on physical objects and events simply by observing them. This impact precedes the dawning of conscious human beings, and really the existence of anything. Thus, this new body of research argues that all of reality is based upon the prior existence of an eternal cosmic observer. That Cosmic Observer must be God. While this article pushes a conclusion in a direction that is not necessarily implied by the biocentric physicists, it certainly appears that this would be the logical direction that the research leads.

So, what exactly does the data from the quantum world reveal about the Cosmic Observer? This article will note a few areas of considerable interest—biocentrism, consciousness, and time.

Biocentrism and the Case for an Eternal Cosmic Observer

Robert Lanza, MD, and Matej Pavsic, PhD spoke of biocentrism in their book The Grand Biocentric Design. Biocentrism holds that nothing can exist unless a conscious observer observes it. Lanza and Pavsic lay out seven key principles for biocentrism:

  • “What we perceive as reality is a process that involves our consciousness … Space and time are not independent realities but rather tools of the … mind.”[i]
  • “Our external and internal perceptions are inextricably intertwined.”[ii]
  • “The behavior of subatomic particles—indeed, all particles and objects—is inextricably linked to the presence of an observer.”[iii]
  • “Without consciousness, ‘matter’ dwells in an undetermined state of probability. Any universe that could have preceded consciousness only existed in a probability state.”[iv]
  • “The structure of the universe is explainable only through biocentrism because the universe is fine-tuned for life—which makes perfect sense as life creates the universe, not the other way around.”[v]
  • “Time does not have a real existence outside of animal sense perception. It is the process by which we perceive changes in the universe.”[vi]
  • “Space, like time, is not an object or a thing … Thus, there is no self-existing matrix in which physical events occur independent of life.”[vii]

While Lanza and Pavsic make connections to conscious human observers, the reality is that the universe existed prior to our conscious observations. If reality depends on life, then it stands to reason that a Conscious Observer must have lived before the creation of the universe. If the findings of biocentrism hold, then we could then say that reality depends on the existence of an eternal living Being. That Being we know as God.[viii]

Consciousness and the Case for an Eternal Cosmic Observer

According to experimentation, photons and electrons could appear, disappear, and rematerialize. The question was, what caused the wave function to “collapse and give birth to the object as an actual enduring entity.”[ix] According to the double-slit experiment, it was observations by conscious entities that made the difference. This finding is not something that is only made by Lanza and Pavsic. Max Planck, John Bell, and Niels Bohr also confirm the change evoked by consciousness.

But what exactly is consciousness? That is the million-dollar question. However, the best understanding of consciousness is that it is an awareness accompanied by volition, emotion, thought, and mind. Some claim that consciousness emerges from the brain.[x] Yet how could it be that the human consciousness is dependent on the brain when reality is dependent on the conscious mind? Rather than consciousness stemming from the physical world, it must be independent of the body while certainly connected to it.

If reality is dependent on consciousness and consciousness is dependent on physical reality, one eventually reaches an impasse. Because if one goes back far enough into the past, then one reaches Ground Zero, a time before physical entities existed. If reality is dependent on consciousness and there is a time when consciousness did not exist, then reality could not have come about. Thus, if reality is dependent on consciousness, then an eternal consciousness must exist independently of the space-time continuum that is our creation. As such, there must be an eternal Cosmic Observer. That Being we know as God.

Time and the Case for an Eternal Cosmic Observer

Lanza and Pavsic later contend that time also depends on a cosmic observer. They aver that “space and time are relative to the individual observer—we carry them around as turtles do their shells.”[xi] This led Lanza to believe that death is merely an illusion for conscious, living beings. While Lanza does not necessarily take a Christian perspective on the passage of death, he does note the everlasting aspect of living consciousness. With the volumes of objective evidence for near-death experiences (NDEs), we have a strong case to believe that death does not bring an end to the conscious, everlasting soul.

Conclusion: What Can We Deduce about the Eternal Cosmic Observer

Biocentrism is a fascinating field of study in quantum mechanics. Though it is relatively new, its findings have tremendous value in how we view the universe. According to the data presented in biocentrism—and if its deductions hold true—all material reality is dependent on consciousness. This is a revolutionary concept! Like NDEs, biocentrism completely shakes the concept of materialism—the idea that all reality is materialistic with no spiritual entities—to the core. Not only does biocentrism show that materialism is dependent on consciousness, but it also logically implies that a form of consciousness existed prior to the creation of the universe.

Furthermore, consciousness created reality. Or, one might say that reality is contingent upon the continued observance of the ultimate Cosmic Observer. These implications align perfectly with what one finds in the pages of Genesis and throughout the biblical text. For it was God who brought creation into existence (Gen. 1:1) and sustains it by his power. For God is “before all things, and in him all things hold together” (Col. 1:17).

Footnotes:

[i] Robert Lanza and Matel Pavsic, The Grand Biocentric Design: How Life Creates Reality (Dallas, TX: BenBella, 2020), 19.

[ii] Ibid., 20.

[iii] Ibid.

[iv] Ibid.

[v] Ibid., 21.

[vi] Ibid.

[vii] Ibid.

[viii] For a scholarly scientific article describing the impact of an observer on reality, see Dmitriy Podolskiy, Andrei O. Barvinsky, and Robert Lanza, “Parisi-Sourlas-like dimensional reduction of quantum gravity in the presence of observers,” Journal of Cosmology and Astroparticle Physics (2021).

[ix] Lanza and Pavsic, The Grand Biocentric Design, 76.

[x] Such is the case implied by Boris Kotchoubey, “Human Consciousness: What It Is and Where It Is From,” Psychology 23, 9 (April 2018), https://www.frontiersin.org/articles/10.3389/fpsyg.2018.00567/full

[xi] Lanza and Pavsic, The Grand Biometric Design, 150.

Recommended resources related to the topic:

How Old is the Universe? (DVD), (Mp3), and (Mp4 Download) by Dr. Frank Turek 

God’s Crime Scene: Cold-Case…Evidence for a Divinely Created Universe (Paperback), (Mp4 Download), and (DVD Set) by J. Warner Wallace

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

 

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Cómo Jeremías 29:11 es mucho mejor cuando se interpreta correctamente

Por Brian Chilton

Algunos versículos de la Biblia se han popularizado tanto que a menudo se sacan de su contexto. Al hacerlo, el pasaje bíblico pierde el impacto que tiene. Peor aún, el texto puede recibir un mensaje que nunca pretendió transmitir. Jeremías 29:11 es un ejemplo.

El versículo es una promesa de Dios que dice: “Porque yo sé los pensamientos que tengo acerca de vosotros, dice Jehová, pensamientos de paz, y no de mal, para daros el fin que esperáis.” (Jer. 29:11, RVR60). El versículo se ha aplicado mal a menudo, ya que se ha convertido en un elemento básico de las tarjetas Hallmark, placas y chucherías de graduación. Para algunos, el versículo encierra la promesa de que Dios nunca permitirá que la persona sufra malas experiencias o problemas. El graduado que recibe tales cosas puede pensar que Dios sólo traerá cosas buenas a su vida. Pero, ¿es eso realmente lo que dice el pasaje? Una interpretación bíblica adecuada revela tres verdades teológicas que superan el cliché cursi en que se ha convertido el versículo.

Jeremías 29:11 Indica que Dios puede ser encontrado en días difíciles.

Es sumamente importante señalar que Jeremías 29:11 forma parte de la carta de Jeremías a los israelitas que se convertirían en exiliados babilónicos. Esto es clave para entender el contexto del versículo. Si el intérprete pasa por alto este punto, no comprenderá la naturaleza del versículo. Francamente, no sé si alguien querría que este fuera su tema de graduación, porque Dios le está diciendo a la nación que le esperan días difíciles.

Viviendo en una época de lujo y de autocomplacencia, es fácil pensar que Dios sólo traerá cosas buenas a nuestras vidas. Casi vemos a Dios como si fuera un entrenador de superación personal en lugar de un Padre Celestial. Quizás a algunos les gustaría más Dios si fuera lo primero en lugar de lo segundo. Sin embargo, Dios nunca promete que el camino del creyente será fácil. Más bien, Dios nos promete que su presencia nunca nos abandonará ni en los buenos ni en los malos momentos. Si sigues leyendo el texto, Dios les dice a los que están a punto de sufrir el exilio: “Entonces me invocaréis, y vendréis y oraréis a mí, y yo os oiré; y me buscaréis y me hallaréis, porque me buscaréis de todo vuestro corazón.” (Jer. 29:12-13, RVR60). La presencia de Dios está siempre con sus hijos (Mt. 28:20).

Jeremías 29:11 indica que Dios es soberano tanto en los buenos como en los malos momentos.

Jeremías 29:11 es comparable a Romanos 8:28 en el hecho de que el profeta sostiene que Dios es soberano sobre todos los tiempos y ocasiones. ¿Por qué permite Dios que ocurra el mal? Esta cuestión, también llamada teodicea, queda fuera del alcance del presente artículo. Sin embargo, hay que entender que Dios puede permitir que ocurran cosas malas para lograr un fin mayor.

Hoy he hablado con un miembro de la iglesia sobre el libro de Job y el tema teológico principal del libro. Dios le dice a Job que debe confiar en él porque lo puso todo en marcha desde el principio de la creación. La vida y el funcionamiento del universo son mucho más complejos de lo que nadie podría imaginar. De forma parecida, Dios les dice lo mismo a los que pronto serán exiliados de Babilonia: “Confía en mí”. El autor de Hebreos señala que no hay que “tomar a la ligera la disciplina del Señor ni desanimarse cuando uno es reprendido por él, el Señor disciplina al que ama y castiga a todo hijo que recibe”. Soportad el sufrimiento como disciplina: Dios os trata como a hijos” (Heb 12,5-7). Cuando llega la disciplina divina, nunca es para hacernos daño. Más bien, la disciplina de Dios es siempre para hacernos mejores. El Salmo 94 señala que una persona es bendecida cuando recibe la disciplina del Señor porque se le está enseñando a guardar la ley (Sal. 94:12). Dios incluso le dice a Jacob: “Tú, siervo mío Jacob, no temas, dice Jehová, porque yo estoy contigo; porque destruiré a todas las naciones entre las cuales te he dispersado; pero a ti no te destruiré del todo, sino que te castigaré con justicia; de ninguna manera te dejaré sin castigo.” (Jer 46:28 RVR60). El pueblo de la época de Jeremías no había sido fiel, lo que provocó las medidas disciplinarias de Dios. Sin embargo, Dios señala que sigue siendo soberano tanto en los malos tiempos como en los buenos. Le está diciendo al pueblo: “Confía en mí”.

Jeremías 29:11 Indica que Dios Bendecirá a Sus Hijos Fieles al Final.

Una vez más, Jeremías 29:11 puede compararse con Romanos 8:28, que dice: “Y sabemos que a los que aman a Dios, todas las cosas les ayudan a bien, esto es, a los que conforme a su propósito son llamados.”. Del mismo modo, Dios dice a los desterrados: “Restauraré vuestra suerte y os recogeré de todas las naciones y lugares donde os desterré… Os devolveré al lugar de donde os expulsé” (Jer. 29:14). Aunque el pueblo se enfrentaría a graves dificultades en los días venideros, podía vivir con la seguridad de que Dios restauraría la fortuna de su pueblo y de su tierra. Del mismo modo, nosotros formamos parte de la comunidad del pueblo de Dios. No siempre hacemos las cosas bien. Sinceramente, es probable que metamos la pata más de lo que hacemos bien. Sin embargo, Dios tiene un día mejor para sus hijos: un día en el que no habrá más lágrimas, ni dolor, ni angustia, ni divisiones, ni muerte (Apocalipsis 21:3-4). Y lo que es más importante, ese día no habrá más separación de Dios (Apoc. 22:4-5). Nuestra fe estará a la vista (2 Co. 5:7).

Jeremías 29:11 es un versículo maravilloso. Pero no se puede cavar en la profundidad de sus minas teológicas a menos que uno se tome el tiempo de entender el versículo en su contexto apropiado. Aunque puede que este versículo no sea tan deseable para colocarlo en las tarjetas de graduación como lo fue una vez, el versículo se vuelve más intenso y fuerte especialmente cuando llegan los problemas. El plan final de Dios para nuestras vidas es traer grandes bendiciones. Pero esas bendiciones a menudo pueden quedar envueltas en los sinsabores de la vida. Al colocarnos en las presiones de la vida, Dios nos convierte en diamantes.

Recursos recomendados en Español:

Robándole a Dios (tapa blanda), (Guía de estudio para el profesor) y (Guía de estudio del estudiante) por el Dr. Frank Turek

Por qué no tengo suficiente fe para ser un ateo (serie de DVD completa), (Manual de trabajo del profesor) y (Manual del estudiante) del Dr. Frank Turek 

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Brian G. Chilton es el fundador de BellatorChristi.com y es el presentador de The Bellator Christi Podcast. Recibió su Maestría en Divinidad en Liberty University (con alta distinción); su Licenciatura en Ciencias en Estudios Religiosos y Filosofía de la Universidad Gardner-Webb (con honores); y recibió la certificación en Christian Apologetics (Apologética cristiana) de la Universidad de Biola. Brian actualmente está inscrito en el programa Ph.D. en Teología y apologética en Liberty University. Brian ha estado en el ministerio por más de 15 años y sirve como pastor en el noroeste de Carolina del Norte.

Traducido por Yatniel Vega García
Editado: Jennifer Chavez

 

Fuente del Blog Original: https://bit.ly/3zu0g1j

 

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¿Deben los cristianos estudiar filosofía?

Por JD Kline

Pregunta: Tengo curiosidad por saber si los cristianos deberían estudiar filosofía.

Respuesta: Es posible que en algún momento haya oído decir: “Los cristianos no deben estudiar filosofía porque la Biblia advierte a los creyentes que se cuiden de la filosofía.” Colosenses 2:8 la describe como “vanas sutilezas” y de las “tradiciones de los hombres”, o “del mundo” y no de Cristo. Algunos creen que la propia naturaleza de su discurso convencerá a sus seguidores de creer en Dios. Por lo tanto, se cree que el estudio de la filosofía no sólo es antibíblico. Lo lleva a uno al escepticismo. Una vez me dijeron: “Todo lo que necesitas es la Biblia y el Espíritu Santo”. O “solo ten fe”.

Sin embargo, esto no es bíblicamente exacto ni necesariamente cierto. En las manos equivocadas, la filosofía puede ser peligrosa. Pero, en mi experiencia, la filosofía me ha llevado a una relación más estrecha con Dios. Como Dador de sabiduría (Proverbios 2:6, Santiago 1:5), puedo conocerle más profundamente y despojarme de cualquier barrera intelectual de reticencia que oscurezca una conexión de cabeza a corazón.

Dios no es antifilosofía. Dios dice: “Venid ahora y razonemos juntos” (Isaías 1:18). Además, las Escrituras nos enseñan a amar al Señor, Dios, con nuestras mentes (Lucas 10:27); y a destruir los argumentos altivos que se levantan contra el conocimiento de Cristo (2 Cor. 10:5). En otras palabras, las Escrituras nos ordenan desarrollar las facultades racionales que Dios nos ha dado y utilizarlas para vivir sabiamente en la búsqueda de Cristo. Aprendemos de 1 Pedro 3:15 que debemos responder persuasivamente de la esperanza que hay en nosotros. Lo creas o no, ésta es la tarea de la filosofía. Escuchemos ahora las voces de nuestro pasado.

Grandes pensadores cristianos en el estudio de la filosofía

El fallecido Norman Geisler afirma que “no podemos cuidarnos adecuadamente de la filosofía a menos que seamos conscientes de la filosofía”[i] Además, “Dios nunca pasa por alto la mente en el camino hacia el corazón”.[ii]

C.S. Lewis afirma: “Si todo el mundo fuera cristiano, no importaría que todo el mundo fuera educado. Pero una vida cultural existirá fuera de la Iglesia tanto si existe dentro como si no. La buena filosofía debe existir, aunque sólo sea porque la mala filosofía necesita respuesta”[iii].

El puritano Cotton Mather dijo una vez: “La ignorancia no es la madre de la devoción, sino de la herejía”[iv] Puede que esto no se refiera específicamente a la filosofía, pero es una acusación contra el movimiento anti-intelectual dentro de la Iglesia de todos los tiempos. Por lo tanto, la Iglesia no puede permitirse el lujo de ser ignorante con respecto a la filosofía, porque la filosofía conduce al conocimiento de Dios, mientras que la serpiente de la herejía se encuentra a la espera de hacer presa de los ignorantes y torcer el espíritu de nuestra devoción (la verdad) – trayendo confusión y mentiras. Ten cuidado con aquellos que tratan de hacerte razonar fuera de la filosofía porque su filosofía sobre la filosofía es filosóficamente ignorante. En su piedad, no te llevan a la devoción sino a la herejía. La filosofía es una sierva para la verdad sobre Dios.

La pregunta filosófica sobre el estudio de la filosofía

Observa que la propia pregunta exige el uso de lo que pretende refutar. En el fondo, “¿por qué deberían los cristianos estudiar filosofía?” Es una pregunta de naturaleza filosófica. Para responder a una pregunta filosófica, entonces, se requiere el uso del razonamiento filosófico. Por lo tanto, negar el uso de la razón requiere el uso de la razón para negarlo con éxito. Eso es auto-refutante. Es como decir, “nunca digas nunca”, sino sólo, “La razón por la que no debemos usar la razón es que no hay razón bíblica para ello”. Falso. De hecho, deberíamos estudiar filosofía porque la filosofía informa a los lectores de la Biblia sobre cómo interpretarla y entenderla. ¿Ha considerado alguna vez las reglas para interpretar la literatura? La filosofía orienta los principios y métodos que utilizamos para interpretar el texto bíblico, una disciplina llamada hermenéutica. La hermenéutica es una actividad filosófica. No podríamos hacer teología, ni ninguna de las ciencias, sin filosofía. Es la base del conocimiento. De hecho, la filosofía impregna todos los aspectos de nuestra vida y de cómo la vivimos. Aunque no nos demos cuenta, cada uno de nosotros tiene una filosofía sobre la filosofía y sobre si los cristianos deberían estudiarla. Entonces, ¿qué es la filosofía?

Definición de filosofía

En pocas palabras, la filosofía es el amor a la sabiduría. En otros términos, la filosofía es aprender a pensar correcta y lógicamente sobre lo que es, como por ejemplo: lo que es real, lo que es verdadero, lo que es bello, etc. Es la búsqueda de la verdad. Jesús, que es Dios, es la verdad (Juan 14:7). Por lo tanto, en mi opinión, cuando uno estudia filosofía, está buscando a Dios. Lo que decidamos sobre Él se convierte entonces en una cuestión de fe: creer o no creer.

Conclusión

Podría seguir, pero lo cierto es que se ha escrito mucho sobre si los cristianos deberían estudiar filosofía y por qué. Sería negligente por mi parte no dirigirte a algunas voces destacadas de nuestro tiempo y permitir que su trabajo te sirva de guía.

Para profundizar

J.P. Moreland. Love Your God with All Your Mind (Ama a tu Dios con toda tu mente). NavPress; Edición revisada (Septiembre 4, 2012)

Norm Geisler. Why Christians Should Study Philosophy. (Por qué los cristianos deben estudiar filosofía.)

Bibliografía

Geisler, Norman. Beware of Philosophy: A Warning to Biblical Scholars. Bastion Books. Matthews, NC. 2012.

Lewis, C.S. Weight of Glory. HarperOne; 1st edition (Marzo 1, 2001). Originalmente publicado el1965.

Moreland, J.P. Love Your God with all Your Mind. NavPress; Edición revisada (Septiembre 4, 2012).

Potter, Doug. Twelve Things from Dr. G for His Students. Originalmente publicado en https://www.facebook.com/notes/1096515494112261/

Notas al pie de página:

[i] Norman Geisler. Beware of Philosophy: A Warning to Biblical Scholars. Bastion Books. Matthews, NC. 2012.

[ii] Doug Potter, Twelve Things from Dr. G for His Students. Originalmente publicado en https://www.facebook.com/notes/1096515494112261/

[iii] C.S. Lewis. Weight of Glory. HarperOne; 1st edition (March 1, 2001). Originalmente publicado en1965.

[iv] J.P. Moreland. Love Your God with all Your Mind. NavPress; Edición revisada (Septiembre 4, 2012). 16

Recursos recomendados en Español:

Robándole a Dios (tapa blanda), (Guía de estudio para el profesor) y (Guía de estudio del estudiante) por el Dr. Frank Turek

Por qué no tengo suficiente fe para ser un ateo (serie de DVD completa), (Manual de trabajo del profesor) y (Manual del estudiante) del Dr. Frank Turek 

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Jason Kline (alias, JD Kline) es un capellán experimentado y ex pastor. Jason obtuvo su Maestría en Divinidad de la Universidad Liberty y completó la formación de Educación Pastoral Clínica a través de Atrium Wake Forest Baptist Hospital. El área de interés de Jason son los temas relacionados con el daño moral y la herida espiritual. Por admonición personal, señala que no escribe como erudito sino como amigo. Su deseo es transmitir lo que ha aprendido, mientras lucha fervientemente por la fe. Jason trabaja como profesor adjunto en Carolina Bible College y fue entrenado a través de NGIM (Norman Geisler International Ministries).

Traducido por Monica Pirateque
Editado por Jennifer Chavez

Fuente del Blog Original: https://bit.ly/3EtJphi 

 

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