Tag Archive for: Bellator Christi

El impacto de la Omnipresencia Divina en la vida del creyente y más allá

El impacto de la Omnipresencia Divina en la vida del creyente y más allá

Por Brian Chilton

Mientras que Dios utilizó la apologética para devolverme la fe, Dios utiliza la teología para humillarme, asombrarme y reconfortarme ante su asombrosa presencia. La teología es una de mis pasiones. Mi currículum muestra cuánto amo la teología. Como mencioné en un post anterior, me di cuenta de que las escuelas que contratan profesores desean que los solicitantes posean 18 horas de estudio de posgrado en el campo elegido. Con la curiosidad de saber qué horas tenía, empecé a investigar cuántas horas poseía en diferentes campos. Me di cuenta de que cuando termine mi doctorado, tendré 30 horas de estudio teológico. Supongo que se me puede llamar un superdotado. Desde luego, no digo esto para parecer fanfarrón. Simplemente lo menciono para señalar el gran impacto que la teología ha tenido en mi vida.

Aunque he dedicado gran parte de mi tiempo a los estudios teológicos, me siguen pareciendo ciertas las palabras del Dr. Daniel Mitchell, profesor de teología de la Universidad Liberty: “Cuanto más estudiamos a Dios, más grande se vuelve”. Le pregunté qué quería decir con esa afirmación en una clase que tuve con él. Mitchell señaló que no quería decir que hiciéramos a Dios más grande en nuestra imaginación, sino que empezamos a comprender cuan grande es realmente Dios cuanto más lo estudiamos. Cuando comprendemos la grandeza de Dios, nuestras preocupaciones tienden a desvanecerse en los cálidos y fuertes brazos de Dios.

Un atributo divino que proporciona tanto asombro como serenidad es la omnipresencia divina de Dios. La palabra omnus significa “todo”. Todos entendemos lo que significa el término presencia. Así, Dios tiene la capacidad de estar en todos los lugares y en todo momento. No hay un lugar donde no se encuentre la presencia de Dios. La Escritura indica la naturaleza omnipresente de Dios en muchos lugares, pero se encuentra más explícitamente en el Salmo 139. David escribe mientras habla con Dios,

“¿A dónde me iré de tu Espíritu? ¿Y a dónde huiré de tu presencia? Si subiere a los cielos, allí estás tú; Y si en el Seol hiciere mi estrado, he aquí, allí tú estás. Si tomare las alas del alba y habitare en el extremo del mar, Aun allí me guiará tu mano, Y me asirá tu diestra. Si dijere: Ciertamente las tinieblas me encubrirán; Aun la noche resplandecerá alrededor de mí. Aun las tinieblas no encubren de ti, Y la noche resplandece como el día; Lo mismo te son las tinieblas que la luz.” Salmo 139:7-12 (RVR60)

A partir del texto que nos ocupa, se demuestra que Dios está presente en todos los lugares en el mismo momento. Wayne Grudem define la omnipresencia de Dios de la siguiente manera: “Dios no tiene tamaño ni dimensiones espaciales y está presente en cada punto del espacio con todo su ser, aunque Dios actúa de forma diferente en diferentes lugares” (Grudem, Teología Sistemática, 178). La omnipresencia divina impacta al creyente de múltiples maneras, pero por razones de espacio, me concentraré sólo en cinco.

  1. Dios está contigo cuando nadie más puede estarlo. A menudo, las personas se sienten solas. Los viudos que han perdido a sus cónyuges pueden sentir una abrumadora sensación de pérdida. Cuando mi esposa se fue en un viaje de negocios, me sentí abrumado por la sensación de soledad que me invadió, aunque fuera por un tiempo. Las personas que tienen que vivir en residencias asistidas o en centros de cuidados pueden sentir que son las personas más solitarias de la tierra. Sin embargo, cuando entendemos la naturaleza omnipresente de Dios, comprendemos que ninguno de nosotros está realmente solo. Dios promete que estará contigo ahora y por toda la eternidad. Jesús dice: “he aquí yo estoy con vosotros todos los días, hasta el fin del mundo.” (Mateo 28:20, RVR60). Dios le prometió a Abraham que estaría con él, diciendo: “He aquí, yo estoy contigo, y te guardaré por dondequiera que fueres” (Gn. 28:15, RVR60). La presencia de Dios nos acompaña a donde vayamos. Esto sólo es posible gracias a la naturaleza omnipresente de Dios.
  2. Dios está con tus seres queridos cuando tú no puedes. La naturaleza omnipresente de Dios sostiene que Dios puede proteger a tus seres queridos desde lejos. Israel (es decir, Jacob) le dijo a su hijo José que sabía que Dios cuidaría de él aunque estuviera a punto de morir (Gn. 48:21). Considera también al centurión romano. Tuvo fe en que Jesús podía sanar a su siervo incluso cuando Jesús no estaba presente (Mateo 8:5-14). El centurión tenía fe en el poder omnipresente de Dios para sanar. Tal vez ésta fue una de las cosas que sorprendió a Jesús por la profundidad de la fe del centurión. Incluso cuando no estás presente con tus familiares, Dios sí lo está. Dios puede ayudar a los que sufren en zonas lejanas mucho más de lo que tú o yo podríamos.
  3. Dios está con tus seres queridos que ya han fallecido. Dios es el Dios de Abraham, Isaac y Jacob (Éxodo 3:6). Jesús utiliza este argumento para defender la realidad de la vida después de la muerte (Mateo 22:32). Jesús comprendió que Abraham, Isaac y Jacob seguían vivos bajo la vigilancia espiritual de Dios. Algunos de sus seres queridos pueden haber muerto. Sin embargo, con Dios, la muerte ha muerto. Para los que murieron en Cristo, viven en la eternidad. Esto indica que Dios está con nuestros seres queridos en la eternidad. Si captamos esta realidad, incluso el miedo a la muerte muere en el amor omnipresente de Dios.
  4. Dios está trabajando en la creación incluso cuando no puedes verlo. Dios está más allá de la esfera de la creación, pero siempre está trabajando en la creación (Sal. 147:4). Dios es quien estableció el sol, la luna, las estrellas, las galaxias e incluso el propio universo (Jer. 31:35). La naturaleza omnipresente de Dios indica que está en todos los lugares y en todo momento en el universo e incluso más allá del universo. Él no depende del universo, mas el universo depende de Dios. No hay un cambio molecular en los confines del universo que coja a Dios desprevenido. Dios sabe cuándo, si, cómo y dónde la estrella Betelgeuse explotará en una supernova o se transformará en una estrella de neutrones.
  5. La presencia de Dios está con el creyente de forma personal. Aunque Dios está en todas partes, se relaciona personalmente con los que reciben a Cristo (Juan 5:38; 8:31; 15:4-9). Considere lo siguiente: El Dios de toda la creación -el trascendente, magnífico, santo, justo, amoroso y omnipresente Creador de todas las cosas- desea tener una relación contigo. Oh, esto es tan profundo y a la vez tan difícil de entender. ¿Por qué Dios desearía amar a alguien como nosotros? Yo no lo sé. Pero Dios lo hace.

Escribo esto sin saber a qué se enfrenta usted, el lector, al leer esta entrada. Pero la faceta asombrosa de este atributo divino es que no importa dónde estés, Dios está ahí contigo. Pablo dijo a los atenienses en el Areópago que Dios había establecido a partir de un hombre cada persona, nación y lengua. Dios estableció las fronteras y determinó los tiempos y las estaciones. Dios hizo esto, dice Pablo, “para que busquen a Dios, si en alguna manera, palpando, puedan hallarle, aunque ciertamente no está lejos de cada uno de nosotros.” (Hechos 17:27, RVR60). Sorprendentemente, Dios ha bendecido al Ministerio Bellator Christi para que lleguen a casi todas las naciones de nuestra querida Tierra. No importa dónde estés leyendo esto, Dios está cerca de ti. Dios está dispuesto a recibir tu adoración. Dios está dispuesto a perdonarte por el sacrificio que Jesús hizo en tu nombre. Por su naturaleza omnipresente, Dios puede llenarte con el Espíritu de Dios. Dios está contigo. Dios está siempre cerca de ti. ¿Qué puede ser mejor que eso?

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, el presentador de The Bellator Christi Podcast, y el autor del Layman’s Manual on Christian Apologetics. Recibió su Maestría en Divinidad en Teología de la Universidad Liberty (con alta distinción), su Licenciatura en Ciencias en Estudios Religiosos y Filosofía de la Universidad Gardner-Webb (con honores), y recibió la certificación en Apologética Cristiana de la Universidad Biola. Brian está inscrito en el programa de doctorado en Teología y Apologética de la Universidad Liberty y es miembro de la Sociedad Teológica Evangélica y de la Sociedad Filosófica Evangélica. Brian ha estado en el ministerio durante casi 20 años y sirve como el Pastor Principal de la Iglesia Bautista de Westfield en el noroeste de Carolina del Norte.

Blog Original: https://cutt.ly/pTZkIRJ 

Traducido por Yatniel Vega García 

Editado por Daniela Checa Delgado

 

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The Benefits of Active Listening and Moral Apologetics to the Chaplaincy Ministry

The Benefits of Active Listening and Moral Apologetics to the Chaplaincy Ministry

By Brian Chilton

For the first article after having been named a Senior Contributor for MoralApologetics.com, it is only appropriate to acknowledge the tremendous benefit that moral apologetics has served in my present ministry as a clinical hospice chaplain. In September of 2020, I joined a team of nine other individuals who care for patients and their families at the point of death. Numerous individuals have inquired, “How do you do that? Don’t you stay depressed all the time? Isn’t that a heavy job?” Yes, the job can be intense emotionally and spiritually. A fellow chaplain told me that the average duration of a clinical hospice chaplain is generally 2-3 years because of emotional burnout. Ironically, I have found the job to be a blessing. I have seen God move in powerful ways to change lives and to impact people in ways that I was never prepared to see.

Two skills have served as a tremendous benefit for helping me help those most in need. By no means am I saying that I have these skills mastered. I am still learning. Nonetheless, I digress. The first is a skill acquired from my chaplaincy training. Fellow chaplain Jason Kline taught me the benefits of a practice known as active listening. Active listening is a technique that carefully listens to what the person is saying and observes non-verbal cues that communicate what the person is feeling and thinking. More on this in a moment.

While active listening is a tremendous tool, it becomes even more powerful when coupled with training in moral apologetics. This writer was highly honored to participate in Dr. David Baggett’s final course at Liberty University before he made his trek to Houston Baptist University. Truly, Liberty’s loss is HBU’s gain. For me, I wanted to take the course because I had already befriended Dr. Baggett but never had him as a professor. Even if Baggett taught a class on the benefits of chocolate ice cream, I would have taken it because I wanted to say that Dr. Baggett was my professor. Nonetheless, it could not have been more appropriate that the class was on moral apologetics. Furthermore, nothing could have prepared me for the enduring benefits that stemmed from this deeply philosophical and apologetic overview of the moral apologetic landscape. The field of moral apologetics prepared me in numerous ways to be able to help patients as a clinical chaplain and deal with the intense situations that I have encountered in my brief time in the profession. As a caveat, HIPAA laws do not permit the use of personal stories and examples in the chaplaincy field. Thus, this article will only speak in generalities as it pertains to the benefits of both active listening and moral apologetics to the task of chaplaincy ministry. As the article will show, the benefits are not only found in chaplaincy.

Benefits of Active Listening

As previously noted, active listening is a technique whereby a counselor actively participates in the conversation by observing both verbal and non-verbal cues that speak to the person’s emotional, spiritual, and physical condition. Healthline.com suggests that active listening requires eight tasks: 1. Give the person your full attention. 2. Use body language (show them you are interested in the person, don’t just say it). 3. Avoid interrupting the person. 4. Don’t fear the power of silence. 5. Reflect on the person’s communication, don’t parrot them. 6. Validate the person’s feelings. 7. Ask thoughtful questions. 8. Avoid passing judgment or offering advice.[1] All of these tips work well within the framework of moral apologetics. The eighth tip may sound counterintuitive to the apologist’s task because the apologist wants to guide the person to a personal relationship with Christ and/or strengthen his/her relationship with Christ. However, strategically asked questions can provide the same result and will allow the client to own the information for oneself. Furthermore, this fits well into the abductive argument for moral apologetics. Marybeth Baggett avers that the abductive approach “relies on and encourages bridge building, which isn’t helped by treated difficult questions as easier than they are.”[2] It just so happens that active listening works well within the abductive approach. From the brief time this writer has served as a clinical chaplain, it has been observed that the practice of active listening brings about four tremendous benefits.

  1. Encourages dialogue. Just as Baggett argued for the abductive moral argument, so also active listening encourages dialogue. There is a distinct difference between dialogue and monologue. Monologues occur when a person gives a lecture. While this is nice in the university setting, it is not preferred for one-on-one communication. If the counselor or apologist only gives the person what-for, enshrouded in the ideology of “telling it like it is,” the listener will quickly turn off his/her ears and will no longer engage in the conversation. The conversation will quickly devolve and end. However, the effective communicator is willing to hear what the other person says and how they feel. Speaking as an apologist, this is something that is missing in many circles these days.
  2. Identifies personal concerns. Active listening encourages the person to speak about their personal issues and concerns. The counselor and apologist will quickly learn why the person believes what they do. More often than not, a person’s experiences help shape one to become who they will be. Recently, an A&E documentary on the life of WWE legend Rowdy Roddy Piper spoke to the tragic events of Roddy Toombe’s early life that led to his self-destructive habits. Active listening helps to identify and detect those issues.
  3. Allows for self-assessment. The best counselors and apologists are those that can lead individuals to own the information for themselves. This is the very tactic that Jesus used. For example, Jesus asked the disciples who others said that he was before asking them poignantly, “Who do you say that I am?” (Matt. 16:15, CSB). Simon Peter owned the information for himself which came from Jesus’s strategic inquiry.
  4. Reveals personal biases and worldviews. In correlation with the second point, active listening reveals what the person believes. Non-verbal communication can serve as a huge help. Does the person wince or squirm when more difficult theological or spiritual questions are asked? What does this say about the person’s beliefs? Did the person have experiences that led them to their current spiritual reservations? Knowing the seven major worldviews is of immense value as it helps one know the foundation upon which the person’s belief system is based.[3]

 

Benefits of Moral Apologetics

As was shown, active listening is a powerful technique used to engage and develop a conversation with others. However, questions cannot be one-sided. Sometimes people want to know why a loving God would allow their loved one to suffer. Why is God allowing them to endure hardship and suffering? Simply answering, “Just believe God and all will be well” is not enough. Furthermore, the counselor and/or apologist needs to have a goal in mind. In the case of the moral apologist, the goal is to teach and move a person to accept the good moral nature of an Anselmian God.[4] The use of active listening within the framework of an abductive moral apologetic makes for a powerful means to assist those suffering from moral doubt for the following reasons.

  1. Provides confidence to handle the most difficult situations. Nothing can prepare someone for the outpouring of emotions when tragedy strikes. Different people mourn in different ways. Some may become loud and boisterous, whereas others become depressed and guarded. Having a moral apologetic background grounds the counselor and apologist with the confidence needed to stand amid the turbulent chaos. Like CPR for the EMS worker, ingrained moral apologetic truths become second nature to the trained moral apologetic counselor and apologist and can be quickly accessed.
  2. Grounds a person’s confusion and doubt. Eventually, the counselor and apologist will face a situation that causes them to wonder about why a certain instance occurred. This is natural. The person suffering through the tumultuous time is asking the same question with sevenfold intensity. Nonetheless, the tools in the moral apologist’s toolbox are readily available to assist both the counselor and client during the most difficult of days. Holding fast to God’s benevolent nature anchors one’s emotional and spiritual state.
  3. Reminds of the loving character of God amid the storms. Moral doubt has led many to dark places. Habermas estimates that 70-80% of doubt comes from emotional doubt.[5] Moral apologetics affords the ability to focus on the benevolent nature of God even in a world full of evil and despair. In the end, God’s moral nature is the best explanation for knowing that moral good exists and the intrinsic moral value held by all people, as they are made imagio Dei. Baggett and Walls word it well, noting that “God’s nature as the best explanation of moral good, and the fact that he has created us in his image, constitute an excellent explanation both of why we cannot avoid making moral judgments about the world and of why we cannot escape seeing evil as a problem if there is indeed a gap between the way the world is and the way it ought to be.”[6] Rather than leading the counselor and client away from God because of their moral plight, moral apologetics equips them to come closer to God during the occasion because of the goodness of God and the necessity of God as the best explanation as to why one can make moral claims in the first place.
  4.  Acknowledges a better day to come. Hope can help a person through the most decadent times. Viktor Frankl reminisces on the power of hope after having survived the torturous Nazi death camps. He recalls, “The prisoner who had lost faith in the future—his future—was doomed. With his loss of belief in the future, he also lost his spiritual hold; he let himself decline and became subject to mental and physical decay.”[7] What hope does materialism offer with one’s suffering? Nothing. Moral apologetics acknowledges that a benevolent Anselmian God holds the very best in mind for his children’s future. While things may appear grim at present, a better day is coming. As I hope to show in a book I am currently writing—if God is that than which nothing greater could be perceived, then the final hope for his children is that than which nothing greater could be anticipated. The believer has hope for a perfect world created by a perfect God.

Conclusion

Quite honestly, this article has only skimmed the surface of the great depths that the combination of active listening and moral apologetics extends to the counselor and apologist. However, this combination is not only limited to chaplaincy, but it can also be useful for every field and profession. From the academic professor to the local pastor and everyday Christian, these practices can enrichen one’s life and relationships. Furthermore, and perhaps most importantly, the practice of active listening disarms a person from being on edge from thinking that he/she must prove one’s intellectual prowess. In most cases, the active listener allows the other person to do the most talking. Additionally, the strength from having a moral apologetic background encourages both counselor and client alike that they are not defined by the bad situations endured, but rather they are defined by a God who loves them and cares for them more than one could ever realize. What could be better than that?

References:

[1] Crystal Raypole, “Active Listening: Why it Matters and 8 Tips for Success,” Healthline.com (December 15, 2020), https://www.healthline.com/health/active-listening.

[2] David Baggett and Marybeth Baggett, The Morals of the Story: Good News about a Good God (Downers Grove, IL: IVP Academic, 2008), 51.

[3] See Brian G. Chilton, Layman’s Manual on Christian Apologetics: Bridging the Essentials of Apologetics from the Ivory Tower to the Everyday Christian (Eugene, OR: Resource, 2019), 40-43.

[4] That is, “God is the ground of being without whom nothing else can exist.” David Baggett and Jerry L. Walls, God & Cosmos: Moral Truth and Human Meaning (Oxford, UK: Oxford University Press, 2016), 64.

[5] Habermas in Chilton, LMOCA, 75.

[6] Baggett and Walls, God & Cosmos, 96.

[7] Viktor E. Frankl, Man’s Search for Meaning (Boston, MS: Beacon, 2006), 74.

Recommended resources related to the topic:

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

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

Two Miracles You Take With You Everywhere You Go by Frank Turek DVD, Mp3 and Mp4

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Brian G. Chilton is the founder of BellatorChristi.com, the host of The Bellator Christi Podcast, the author of the Layman’s Manual on Christian Apologetics, and a Ph.D. Candidate of the Theology and Apologetics program at Liberty University. 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 a member of the Evangelical Theological Society and the Evangelical Philosophical Society. Brian has served in pastoral ministry for nearly 20 years and currently serves as a clinical chaplain and a Senior Contributor for MoralApologetics.com.

Original Blog Source: https://bit.ly/3wxX6aL

 

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Serie Defensa de la Resurrección: Evidencias arqueológicas que apoyan la Resurrección

Serie Defensa de la Resurrección: Evidencias arqueológicas que apoyan la Resurrección

Por Brian Chilton

En las últimas semanas, hemos examinado varias líneas de evidencia que apoyan la noción de que Jesús literalmente resucitó de entre los muertos. Al finalizar la serie, puede resultar beneficioso describir algunas pruebas arqueológicas que apoyan la resurrección de Jesús. La evidencia arqueológica no puede probar ni refutar un evento de la historia.[1] Sin embargo, puede prestarse a probabilidades de que un evento ocurrió o no. La resurrección plantea un problema adicional, ya que nadie estaba presente cuando el evento ocurrió. Aun así, ciertos artefactos dan credibilidad a la creencia de que Jesús resucitó de entre los muertos.

El hueso del tobillo con clavos de Jehohanan

En 1968 se descubrió un osario que contenía el hueso del talón de un joven llamado Jehohanan. Hace 2.000 años, Jehohanan murió crucificado a manos de los romanos. Las pruebas sugieren que sólo tenía veintitantos  años cuando murió. La descripción de su crimen se ha perdido. Sin embargo, la naturaleza de su ejecución se conservó gracias al hueso del talón del joven. Un clavo tradicional romano atravesó el talón de Jehohanan. Pero, a diferencia de otros clavos que se reutilizaban para crucificar a las víctimas, este clavo se dobló probablemente tras golpear un nudo en la madera. El hueso del talón, el clavo doblado e incluso un trozo de madera confirman que los clavos se utilizaban, al menos en ocasiones, para sujetar a las víctimas a la cruz. En el caso de Jehohanan, sus ejecutores clavaron sus tobillos en los lados exteriores opuestos de la viga vertical en lugar de hacerlo a través de los pies. El hueso del talón conservado del joven revela dos cosas sobre la muerte, el entierro y la resurrección de Jesús.

En primer lugar, el hallazgo demuestra que los romanos sí clavaban a las víctimas en la cruz, lo que confirma los detalles de los relatos evangélicos relacionados con la muerte de Jesús. La crucifixión era una forma desagradable de ejecución. La víctima moría lentamente por asfixia, lo que provocaba un fallo cardíaco. Las posibilidades de que Jesús sobreviviera a la crucifixión, como proponen algunos, son escasas o nulas.

En segundo lugar, el hallazgo también demuestra que los romanos permitían a las familias conceder a las víctimas crucificadas un entierro adecuado. En la antigua cultura israelita, un cuerpo era enterrado en una tumba. Un año después, los huesos se recogían en las envolturas de lino y se colocaban en un osario familiar común (caja de huesos). No fue hasta la época del emperador Calígula cuando cesó la práctica de conceder una sepultura adecuada a las víctimas crucificadas. Calígula comenzó su reinado en el año 37 d.C., es decir, entre 4 y 7 años después de la crucifixión y resurrección de Jesús. Por lo tanto, la afirmación de que Jesús fue simplemente enterrado en una tumba poco profunda en lugar de una tumba pierde su impacto a la luz del descubrimiento del hueso del talón de Jehohanan.

Decreto de Nazaret

El Decreto de Nazaret es un hallazgo fascinante. En 1878, un erudito francés adquirió una losa de piedra en Nazaret que data del año 44 d.C.[2] El decreto fue dictado por el emperador Claudio (41-54 d.C.), quien ordena que si se encuentra a alguien extrayendo o exhumando cuerpos de las tumbas, los sepultureros sean acusados y ejecutados con prontitud. Curiosamente, el decreto también menciona a los que muevan las piedras que cierran las tumbas. El Evangelio de Mateo señala que los líderes judíos tramaron con engaño el rumor de que los discípulos habían robado el cuerpo de Jesús (Mateo 28:11-15). Aunque no puede establecerse una correlación directa entre el decreto de Nazaret y el rumor organizado por el sanedrín judío, todavía encontramos una fuerte probabilidad de que el crecimiento del cristianismo acompañado del rumor pudiera haber hecho necesario dicho decreto en la mente del emperador[3].

Iglesia del Santo Sepulcro

Los protestantes suelen preferir la localización serena de la Tumba de Gordona la naturaleza icónica y litúrgica de la Iglesia del Santo Sepulcro. Sin embargo, si se busca la verdad por encima de las preferencias, es mucho más probable que la iglesia del Santo Sepulcro sea la tumba real de Jesús que la contraparte irénica. En el año 132, el emperador Adriano prohibió a los judíos la entrada a Jerusalén e intentó erradicar las evidencias del judaísmo y el cristianismo construyendo templos y estatuas romanas sobre los lugares sagrados. En el año 313, Constantino legalizó el cristianismo. Su madre, Helena, una cristiana devota, trató de descubrir los lugares más sagrados del cristianismo. Adriano había colocado una estatua de Venus sobre la tumba de Cristo en un esfuerzo por profanar la tumba. Cuando Helena preguntó a los creyentes locales dónde se encontraba la tumba, éstos le señalaron la tumba con la estatua de Venus erigida. Helena ordenó inmediatamente la remoción de la estatua y la conservación de la tumba. Más tarde se construyó la Iglesia del Santo Sepulcro alrededor de la tumba y del lugar de la crucifixión. Hace unos años, en un esfuerzo por restaurar secciones clave de la santa iglesia, se permitió a los investigadores asomarse al interior de la losa de mármol utilizada para proteger el lecho. Se retiró la parte superior. Debajo, descubrieron una pieza de metal rota con una cruz de Las Cruzadas grabada. Bajo el metal, encontraron un lecho de piedra que databa del siglo I. El descubrimiento demostró que el Edículo de la Iglesia del Santo Sepulcro ha sido venerado como lugar de sepultura de Cristo durante dos milenios. Esto añade un peso considerable a la idea de que la tumba vacía de Jesús está en el Edículo o muy cerca. Personalmente, el Edículo tiene una gran probabilidad de ser el lugar de sepultura real de Jesús, una probabilidad superior al 95%.

Sudario de Turín

Por último, terminamos con uno de los hallazgos arqueológicos más misteriosos de todos los tiempos. Justo cuando los escépticos parecen desacreditar el Sudario de Turín, aparece algo que luego lo confirma. El muy controvertido Sudario de Turín es una tela de lino que mide 14 pies y 5 pulgadas por 3 pies y 7 pulgadas. Lleva una imagen tridimensional en negativo de un hombre crucificado de unos treinta y tantos e incluye manchas de sangre de hemoglobina AB real.[4] Otros descubrimientos han encontrado granos de polen de plantas originarias de Israel y que datan del siglo I, junto con pruebas de que el Sudario había sido expuesta a una alta dosis de radiación, tal vez del propio evento de la resurrección.[5] Aunque el Sudario había sido datado en la Edad Media en una prueba de carbono 14 realizada en 1988, esas pruebas han resultado ser falsas. El debate en torno al Sudario de Turín continuará con toda seguridad hasta el regreso del propio Cristo. El Sudario de Turín no es necesario para demostrar que Jesús resucitó, como se ha demostrado en esta serie. Sin embargo, si el Sudario de Turín es auténtico, no sólo demuestra que Jesús resucitó, sino que también proporciona una imagen del aspecto que pudo tener Jesús.

Conclusión

Es cierto que las pruebas arqueológicas de la resurrección de Jesús son en gran medida circunstanciales. La única prueba arqueológica directa de la resurrección sería el Sudario de Turín, si fuera auténtica. Sin embargo, el Sudario está rodeado de misterio (juego de palabras). Debido a la naturaleza del acontecimiento de la resurrección, no hay que esperar que se produzca un descubrimiento fulminante. ¿Por qué? Porque Jesús ya no está en la tumba. La evidencia más directa ha sido eliminada y ya no está disponible. Sin embargo, los datos proporcionados, en su conjunto, permiten afirmar que algo misterioso y sorprendente ocurrió el primer domingo de Pascua. Los artefactos descritos demuestran la alta probabilidad de que Jesús murió por crucifixión, fue enterrado en una tumba, la tumba fue encontrada vacía, y que la tumba fue venerada durante dos milenios. En conjunto, es un caso convincente para el evento de la resurrección. Para más información sobre las pruebas arqueológicas de la Biblia, véase el capítulo 13 de Layman’s Manual on Christian Apologetics, y no deje de visitar la página de Ted Wright EpicArchaeology.com.

Notas

[1] Randall Price and H. Wayne House, Zondervan Handbook of Biblical Archaeology, 26.

[2] Norman L. Geisler, Baker Encyclopedia of Christian Apologetics, 48; Ted Wright, “10 Significant NT Archaeological Discoveries,” EpicArchaeology.com. 

[3] Para leer la transcripción completa del Decreto de Nazaret , véase Brian G. Chilton, Layman’s Manual on Christian Apologetics, 123.

[4] Chilton, Layman’s Manual on Christian Apologetics, 127-128.

[5] Ibid., 128.

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  

__________________________________________________________________________________________________________________________________________________

Brian G. Chilton es el fundador de BellatorChristi.com, el anfitrión de The Bellator Christi Podcast, y el autor de Layman’s Manual on Christian Apologetics. Brian es candidato a doctorado en el programa de Teología y Apologética de la Universidad Liberty. Recibió su Maestría en Teología y Divinidades  de la Universidad Liberty (con alta distinción); su Licenciatura en Estudios Religiosos y Filosofía de la Universidad Gardner-Webb (con honores); y recibió la certificación en Apologética Cristiana de la Universidad Biola. Brian está inscrito en el programa de doctorado en Teología y Apologética de la Universidad Liberty y es miembro de la Evangelical Theological Society (Sociedad Teológica Evangélica) y de la Evangelical Philosophical Society (Sociedad Filosófica Evangélica). Brian ha servido en el ministerio pastoral durante casi 20 años. Actualmente sirve como capellán de hospital.

Blog Original: https://cutt.ly/aTjYha0

Traducido por Yatniel Vega García

Editado por Elenita Romero

 

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Cómo la comprensión de la omnisciencia divina ayuda a la ansiedad

Cómo la comprensión de la omnisciencia divina ayuda a la ansiedad

Por Brian Chilton

Aunque la apologética es uno de los principales objetivos de mi vida, sólo se ve eclipsada por el amor a la teología. Soy un tipo de visión general. Por eso la teología sistemática siempre me ha intrigado. La teología sistemática examina los principales temas de las Escrituras y los organiza en patrones y estructuras. Se podría decir que me he vuelto un poco loco con mis estudios teológicos. Mientras que tengo más de 18 horas de posgrado en apologética, estudios bíblicos e historia de la iglesia; tendré más de 30 horas en estudios de posgrado de teología para cuando termine mi doctorado. Se podría decir que me gusta un poco la teología.

Otro aspecto de mi vida que es importante señalar para este artículo es que también sufro ataques de ansiedad. Mi ansiedad no es grave. Sin embargo, es algo que he combatido durante años. La agorafobia es uno de ellos. Me encanta la gente. Me encanta estar en el ministerio. Sin embargo, las reuniones sociales prolongadas me agotan, especialmente si esas reuniones son ruidosas y bulliciosas.

Quizá te preguntes: “¿Por qué este tipo habla de teología y de ansiedad?”. La teología tiene un gran efecto tranquilizador cuando una persona comprende ciertos aspectos de la naturaleza de Dios. Uno de esos atributos calmantes es la omnisciencia de Dios. Omnisciencia es una palabra compuesta por dos palabras latinas: Omnis, qué significa “todo” o “de todas las cosas”, y Scientia, que significa “conocimiento”. Así, la omnisciencia indica la capacidad de conocer todas las cosas. Dios es el único Ser que puede poseer este nivel de conocimiento. Millard Erickson relaciona la omnisciencia de Dios con la naturaleza infinita de Dios. Por infinito, quiere decir que “No solo que Dios no tiene límites, sino que es imposible de limitar”. En este sentido, Dios no se parece a nada de lo que experimentamos” (Erickson, Christian Theology, 243). Cuando se vincula el conocimiento de Dios con su naturaleza infinita, se observa que el “entendimiento de Dios es incalculable” (Erickson, Christian Theology, 243).

La omnisciencia de Dios significa que Dios conoce todo lo que hay que conocer y todo lo que se puede conocer. Entonces, ¿Cómo ayuda la comprensión de la naturaleza divina omnisciente de Dios con la ansiedad? Sostengo que ayuda en tres áreas.

  1. La ansiedad disminuye con el conocimiento que Dios tiene de los acontecimientos en el tiempo. En primer lugar, Dios no está limitado por el tiempo. Por lo tanto, el conocimiento de Dios no está limitado al tiempo presente. David escribe: “Pues aún no está la palabra en mi lengua, Y he aquí, oh Jehová, tú la sabes toda.” (Salmo 139:4 RVR60). Dios sabe lo que David diría antes de que lo dijera. Las personas que sufren de ansiedad suelen temer lo que pueda venir. Sin embargo, cuando una persona asocia el conocimiento de Dios de lo que va a suceder junto con la bondad y el amor de Dios, entonces la ansiedad debería desvanecerse en los brazos divinos de Dios. ¿Por qué preocuparse por lo que podría pasar cuando Dios ya sabe lo que va a pasar?
  2. La ansiedad disminuye con el conocimiento que Dios tiene de las injusticias. En segundo lugar, la ansiedad de una persona disminuye cuando se reconoce el conocimiento omnisciente de Dios sobre todas las personas. Dios sabe lo que todas las personas hacen siempre. La gente suele colocar cámaras de seguridad para atrapar a los delincuentes en sus fechorías. Aunque estoy a favor de las medidas de seguridad, como señala el grupo de vigilancia comunitaria que apoyo, es un pensamiento redentor considerar que Dios conoce todo lo que hacen todas las personas. Salomón señala que “Los ojos de Jehová están en todo lugar, Mirando a los malos y a los buenos.” (Prov. 15:3 RVR60). Muchas personas que sufren de ansiedad se preocupan por lo que alguien pueda hacerles. Tal vez estas actitudes provienen de una imaginación hiperactiva o de ver con demasiada frecuencia a los psicópatas enloquecidos de Lifetime Movie Network. Sin embargo, el creyente puede estar tranquilo sabiendo que Dios ve las acciones de todos. Ninguna mala acción escapa a su vista. Como juez supremo de la humanidad, Dios pedirá cuentas a cada persona en algún momento (Rom. 14:12). Esto no quiere decir que una persona no deba usar la razón, establecer medidas de seguridad y ser proactiva en entornos peligrosos. Más bien, una persona puede estar tranquila sabiendo que toda persona se presentará ante Dios algún día.
  3. La ansiedad disminuye con el conocimiento del propósito de Dios. En tercer lugar, la gente suele preocuparse por si sus vidas tienen algún propósito o valor. Los medios sociales han aumentado esta preocupación. La gente suele compararse con los demás mediante una competencia autoimpuesta. El problema es que nadie gana nunca esas competiciones comparativas. La persona debe preguntarse finalmente: “¿Hasta qué punto es suficientemente bueno? ¿Cuánto éxito necesito? ¿Cuánto dinero me hace ganador?”. No hay respuesta. En marcado contraste, cuando uno comprende el valor que Dios otorga a todas las personas, entonces tales preocupaciones deberían desvanecerse, y las competencias autoimpuestas deberían cesar. Dios le dijo a Jeremías que lo conocía antes de que naciera (Jer. 1:5).

Jesús enfatizó en la paz que se deriva de la comprensión de la omnisciencia de Dios, señalando que si Dios podía vestir a las flores del campo y alimentar a las aves del cielo, entonces Dios seguramente cuidaría de los suyos de manera más intensa (Mt. 6:25-34). Si Dios sabe todo lo que hay que saber, si Dios conoce todo lo que hace todo el mundo, si conoce nuestro futuro y se preocupa por nosotros; entonces ¿Qué tenemos que temer? Porque, si Dios está por nosotros, ¿Quién puede estar contra nosotros? (Rom. 8:31) La ansiedad humana se derrite ante la brillante seguridad de la naturaleza omnisciente de Dios.

Recursos

Erickson, Millard J. Teología cristiana. Tercera edición. Grand Rapids: Baker Academic, 2013.

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 

 

__________________________________________________________________________________________________________________________________________________

Brian G. Chilton es el fundador de BellatorChristi.com, el presentador de The Bellator Christi Podcast, y el autor del Layman’s Manual on Christian Apologetics. Recibió su Maestría en Divinidad en Teología de la Universidad Liberty (con alta distinción); su Licenciatura en Estudios Religiosos y Filosofía de la Universidad Gardner-Webb (con honores); y recibió la certificación en Apologética Cristiana de la Universidad Biola. Brian está inscrito en el programa de doctorado en Teología y Apologética de la Universidad Liberty y es miembro de la Sociedad Teológica Evangélica y de la Sociedad Filosófica Evangélica. Brian ha estado en el ministerio durante casi 20 años y sirve como pastor principal de la Iglesia Bautista de Westfield en el noroeste de Carolina del Norte.

Fuente Original del Blog: https://cutt.ly/fR4s0ZH 

Traducido por Yatniel Vega García

Editado por Carlos Flores

 

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Resurrection Defense Series: How the Resurrection Impacts Theology

Resurrection Defense Series: How the Resurrection Impacts Theology

, ,

By Brian Chilton

In September of 1993, my grandmother, Eva Chilton, passed away from a long battle with congestive heart failure. She was the first of my grandparents to pass. My grandmother was a kind, loving woman who used to play board games with us grandchildren. Her smile was illuminating, and her laughter was infectious. Having grown up in church, my young ears heard numerous stories about the afterlife and divine promises. However, being the ever so skeptically minded person as I am, I wanted to know if those promises were true. How could I know that my grandmother was okay?

Previously, I had read a story in Guideposts magazine about a person who prayed that God would send a sign after their loved one’s passing to confirm that the loved one was okay. The article noted that God sent a lightning bolt to verify that the loved one was okay. My mind began to ponder that if the prayer worked for that person, surely it would also work for me. Thus, a few days before my grandmother’s passing, I asked the Lord to do the same for me. I asked for God to send a lightning bolt to assure me that my grandmother was okay when she passed. It was in late September which was not as conducive for lightning storms in the foothills of northwestern North Carolina, as opposed to the balmy, humid months of July and August. That is not to say that lightning storms never happen in late September, just that they are not as likely.

The day came when my grandmother passed. The family met in my grandparent’s home. It was an old house built in the early 1900s. The shutters were filled with asbestos insulation, fine as long as you do not perturb it. An old closet had been transformed into a bathroom, replacing the former outhouse used years before the home’s indoor plumbing was installed. The front of the home led into a large living room which was closed during the colder months due to the wood stove being on the other side of the home. A door led to a bedroom to the left. Across the living room was a door that led into a family room/bedroom. To the left of the family room was the kitchen which led out the back door. The kitchen and family room normally received the most traffic.

On this evening, I found myself in the quiet confines of the living room and peering outdoors into the empty darkness of the sorrowful September night. Everything seemed much darker on that evening because my grandmother was gone. However, the darkness would soon be replaced with brilliant colors of white and blue as two lightning bolts struck on either side of the house. A bolt hit near to where I was sitting, while another bolt hit on the other side of the home where my grandfather and Reverend Gilmer Denny, a pastor friend of the family, were sitting. Outside of losing power for a few brief seconds, nothing in the home was damaged. After a few minutes of initial shock, the Spirit of God reminded me of the prayer that had been previously appealed. At least to my teenage mind, the sign confirmed that my grandmother was just fine. She was in her heavenly home.

Even though this story is told 28 years after it occurred, the memory still vividly resonates in my mind because of the impact it made on me. In like manner, the resurrection of Christ impacts our theological framework. The apostle Paul taught that if the resurrection were not true, then people would be most pitied, the Christian message would be untrue, and Christian teachers would be found to be liars (1 Cor. 15:12-19). But if the resurrection is true, then, everything changes. Paul notes, “But as it is, Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead also comes through a man. For just as in Adam all die, so also in Christ all will be made alive” (1 Cor. 15:20-22).[1] The resurrection’s veracity impacts the totality of a person’s theological worldview. Much could be said of this issue, but to constrain the article’s scope, only three theological areas of impact will be described.

The Resurrection Impacts the Theological Views of the Afterlife and Eternity

If the resurrection is true, then one has firsthand evidence that life exists beyond the grave. 1 Corinthians 15:20 holds that Jesus’s resurrection serves as the firstfruits for those who have already passed. The aspect of firstfruits refers to the Jewish practice of taking the first and best portion of a harvest and giving it to God.[2] The people were to bring the first sheaf of the harvest to the priest for him to wave the sheaf before God (Lev. 23:10-14). Figuratively, Jews understood that this taught them to place God first in all that they said and did. In the NT, it was understood that Jesus represented the best of us all. In like manner, just as Jesus had risen from the dead, so shall others be raised from the dead. Life exists beyond the scope of this world. The proof of the afterlife is found in an empty tomb and by the transformed lives who have encountered the One who defeated death.

The Resurrection Impacts the Theological Views of Purpose and Value

If there is a resurrection and an afterlife, then that must indicate that people have an innate purpose and value. God’s creation is important. Even more, the human race bears the divine imprint—otherwise known as the imagio Dei. As such, no life is a mistake. No person is without value and purpose. This writer spoke at a church on one occasion where a mother and father were in attendance, along with their numerous foster children. The mother said that because she was unable to bear children, she wanted to share her love with children who did not have parents. The message was on Jeremiah chapter one. The point was made that God foreknows each person before the person is born, just as was the case with the prophet Jeremiah. The point continued to note that because of God’s foreknowledge and calling, no one is worthless and without value. Furthermore, every life has a purpose. One of the children began crying as she looked at her mother. The mother wrapped her arm around the child. After the service, the mother expressed her appreciation to me for the message. She said that the child’s biological mother had told her that she was a mistake and was worthless. However, the mother emphasized that God had given her a purpose in this life and that her life was highly valued.

The resurrection of Christ confirms the value and worth of each person. If the resurrection is true, then, retrospectively, the atoning sacrifice of the cross is confirmed, and the mission of Christ is validated. The resurrection is God’s stamp of approval for the mission of Christ. The mission of Christ is evidence of God’s benevolent love and compassion for all of humanity. For Christ was not sent to condemn the world, but rather that the world through him might be saved (John 3:17)—emphasis again on the world, not just the frozen chosen.

The Resurrection Impacts the Theological Views of Ethics and Virtue

If the resurrection confirms that there is an afterlife and that human beings hold purpose and value, then, practically, the resurrection impacts ethics and value. If the resurrection is true, then how people treat one another matters. Why? Because the resurrection confirms the message of Jesus. Ben Witherington notes that “Jesus expected his audience to respond to his works in faith and with repentance. This suggests that his duty was more than just performing acts of compassion. Rather, he was calling God’s people back to their source in view of the inbreaking dominion of God … the power of God must be used to help people.”[3] Jesus commanded his disciples to love others and to even pray for those with whom they differ (Matt. 5:44). Doing good for others is not only commanded and exhibited by Jesus, but it also illustrates the kingdom of God to those in need and compels others to enter this domain.

This article comes on the heels of seven months spent in clinical chaplaincy ministry. Quite honestly, God’s power has been exhibited more in these past seven months than was personally experienced in the past 20 years of pastoral ministry. Prayers have been answered in remarkable ways; people have expressed their deepest appreciation for the work being done; people have had encounters with God; and souls have come to know the Lord. Those things occur in pastoral ministry, but not to the level that has been witnessed in chaplaincy ministry. Why is that? Perhaps it is because chaplains find themselves on the front lines of ministry. Rather than sitting in an office, quarantined from the quagmire of human experience, the chaplain finds oneself in the trenches with those most in need. Chaplaincy has taught the value of Jesus’s teaching, firsthand, that when a cup of water, or a good deed, is given to one who thirsts, it is also given to Jesus (Mark 9:41). This is not to discredit pastoral ministry in the least. I have many fond memories of the pastorate. Who knows? God may use me there again in the future. Nonetheless, the point simply advocates that to demonstrate the love of God, believers must be willing to serve those most in need without judgment. In other words, believers must be willing to get their hands dirty. Christ died and defeated death to give life to humanity. That means that every person is worth saving. That also means that every person is of dignity, worth, and value. The book of Revelation portrays a scene where individuals from every tribe, nation, and tongue surround the throne of God while giving him praise (Rev. 7:9). If true, then the resurrection allows no room for racism or favoritism based on socioeconomic standards. The resurrection demands a superior ethical and moral code to be held by each believer.

Conclusion

The article began with a story of a lightning bolt that fixated my attention heavenward. Later in life, two other lightning bolt experiences transformed my life. The final experience will be shared another day. Insofar as this article goes, the second lightning bolt experience occurred when the resurrection of Jesus was understood to be a historical fact. My life has been transformed just as has the lives of countless others. The resurrection not only serves as the linchpin for the Christian worldview, but it also validates the entire theological framework upon which the biblical worldview is built. Christians may differ on modes of baptism, Bible translations, and styles of singing. However, a Christian cannot deny the historical resurrection of Christ. If the resurrection is denied, then the entire foundation for the Christian worldview collapses, and the walls come tumbling down. Paul verifies that very line of thought in 1 Corinthians 15. Yet if the resurrection did occur, then everything changes. A person may find it revolutionary to acknowledge that Jesus’s resurrection is not some comic book tale told on framed color-filled pages. Jesus’s resurrection is a historical fact that validates the afterlife, ethical values, and human purpose. The world’s woes will not be solved by political pundits and legislation. Rather, the solution is found in an empty tomb and on an occupied throne at the right hand of God the Father. But one day, the throne will be unoccupied as numerous other tombs are left emptied. That is all because the resurrection is true.

Notes:

[1] Unless otherwise noted, all quoted Scripture comes from the Christian Standard Bible (Nashville, TN: Holman, 2017).

[2] A. Boyd Luter, “Firstfruits,” The Lexham Bible Dictionary, John D. Barry, ed, et al (Bellingham, WA: Lexham Press, 2016).

[3] Ben Witherington, III, The Christology of Jesus (Minneapolis, MN: Fortress, 1990), 176.

 

Recommended resources related to the topic:

Early Evidence for the Resurrection by Dr. Gary Habermas (DVD), (Mp3) and (Mp4)

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

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

__________________________________________________________________________________________________________________________________________________

Brian G. Chilton is the founder of BellatorChristi.com, the host of The Bellator Christi Podcast, the author of the Layman’s Manual on Christian Apologetics, and a Ph.D. Candidate of the Theology and Apologetics program at Liberty University. 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 a member of the Evangelical Theological Society and the Evangelical Philosophical Society. Brian has served in pastoral ministry for nearly 20 years and currently serves as a clinical chaplain.

Original Blog Source: https://bit.ly/2YM918l

 

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Enfrentarse a un futuro desconocido con un Dios conocido

Enfrentarse a un futuro desconocido con un Dios conocido

Por Brian Chilton

El pasado domingo, mi familia y yo visitamos una tienda local de antigüedades al salir de la iglesia. Estábamos allí sin más motivo que el de echar un vistazo a su mercancía y buscar, como dice mi esposa, “si había algo que de no comprarlo, no  podríamos vivir”. Mientras recorríamos los pasillos de la tienda, apareció ante mí una señal tipo tránsito con un mensaje que necesitaba escuchar. El señalamiento decía: “Nunca tengas miedo de confiar el futuro desconocido al Dios conocido”. He escuchado personas que piden a Dios una señal. Yo también la he pedido. Pero en esa ocasión, Dios me dio literalmente una señal para el momento que estaba atravesando.

A manera de contexto, mi familia y yo recién salíamos del último servicio en el que  ejercería como pastor. Estoy a punto de entrar en una nueva fase del ministerio. Y por lo tanto, nuestras vidas  se encuentran en un estado de transición. El cambio suele ser difícil para cualquiera. Sin embargo, esta señal nos  sirve para recordar que Dios no sólo está en todos los lugares, también Dios está  en todos los tiempos, lo que significa que podemos confiar al Dios conocido nuestro futuro desconocido. He aquí algunas razones  que nos ayudarán a creer en la máxima de la señal.

Dios es Trascendente. La trascendencia de Dios indica que Él no está restringido por la creación. Esto es algo que realmente me desconcierta.  Soy un observador de  los astros, anoche estaba recostado sobre el suelo mirando las estrellas. Y me perdí en la belleza de la Gran Nube de Magallanes que está cerca de la Vía Láctea. Me asombraba la intensidad del brillo de Júpiter, Saturno y Marte. Y entonces me di cuenta. Por muy inmenso que sea el universo con sus numerosas estrellas, planetas y galaxias; el universo y todo lo que en él sucede no se puede comparar con la majestuosidad trascendente de Dios. Dios no está limitado por la creación, sino que la creación está sujeta a la autoridad del Creador trascendente. Teniendo esto en cuenta, los creyentes pueden enfrentarse a un futuro desconocido con la confianza de que Dios tiene la capacidad de anticiparse y hacer cosas por ellos de maneras que ningún otro ser es capaz de hacer. La esfera de trascendencia de Dios lo sitúa en un nivel que ningún otro ser podría alcanzar. Dios sobresale en cualidades y supera todas las características de cualquier ser vivo.

Dios es Omnipresente. La omnipresencia es el atributo de Dios que describe su capacidad de estar en todos los lugares y en todo momento. Dios no está limitado por el espacio. Por lo tanto, Dios en todo momento puede superar las limitantes de los lugares, lo que le permite estar cerca de todas las personas. Pablo tenía esta idea en mente cuando dijo a los atenienses que Dios “aunque no está lejos de ninguno de nosotros” (Hechos 17:27 LBLA). Dios se revela, a través de lo dicho a su profeta Jeremías, como aquél que llena tanto el cielo como la tierra: “¿No lleno yo los cielos y la tierra? -declara el Señor” (Jer. 23:24 LBLA). Aunque no sepamos lo que nos depara el mañana, podemos afrontar el futuro confiadamente sabiendo que la presencia de Dios está siempre con nosotros. 

Dios es Omnitemporal. La omni temporalidad de Dios indica que  Él es el Señor del tiempo. Isaías escribe: “¿Acaso no lo sabes?, ¿Es que no lo has oído? El Dios eterno, el  Señor, el creador de los confines de la tierra no se fatiga  ni se cansa. Su entendimiento es inescrutable.” (Isaías 40:28LBLA). Alan Padgett sostiene que Dios es el Señor del tiempo. El tiempo fluye del ser de Dios. Padgett escribe,

“Decir que Dios es el Señor del tiempo incluye el hecho de que no está sujeto a ninguna cantidad de tiempo, ni en las acciones que puede realizar ni en la duración de su vida. Mientras que los humanos temen el paso del tiempo, porque les acerca al final de su vida, Dios siempre vive. No puede morir y no tiene nada que temer del futuro” (Padgett, GEATNOT, 123).

Puesto que Dios es el Dios que siempre ha vivido  y siempre estará, entonces los hijos de Dios no tienen nada que temer del futuro desconocido porque al Dios que conocemos ya está en el futuro. Ni siquiera la muerte puede intimidar al creyente, ya que el Dios eterno ha concedido la vida eterna a los que confían en Él.

Dios es omnisapiente. Por último, Dios es omnisapiente. La omnisapiencia se refiere al todo sabio Dios. La omnisapiencia (todo sabiduría) se diferencia de la omnisciencia (todo conocimiento) en lo siguiente, mientras que el conocimiento comprende ciertos datos, la sabiduría sabe cómo tomar las mejores decisiones con los datos disponibles. La sabiduría hace referencia a tomar  buenas decisiones. Dios, al ser el todo sabio Dios, toma las mejores decisiones para nuestras vidas incluso cuando esas decisiones no tienen sentido para nosotros. Dado que Dios es el único ser autoexistente, autosuficiente, omnipresente y trascendente; Él tiene acceso a información que ninguno de nosotros podría poseer. Dios es amor (1 Juan 4:8). Como tal, Dios desea lo mejor para nosotros, especialmente para los hijos de Dios. Por lo tanto, las personas pueden confiar su vida y su futuro al todo sabio Dios.

Estoy seguro de que no soy la única persona que se enfrenta a la incertidumbre en la vida. Con la sociedad agitada y el mundo en medio de  una pandemia, casi todas las personas  se han visto afectadas por las tensiones de la incertidumbre. Sin embargo, no tenemos que preocuparnos si confiamos en Dios. Oswald Chambers sostiene con razón que nuestros temores surgen cuando depositamos nuestra confianza en la humanidad o en nuestras propias capacidades. Chambers señala,

“Nuestro Señor no confió en ningún hombre; sin embargo, nunca desconfió, nunca se amargó, nunca perdió la esperanza por ningún hombre porque confió primeramente en Dios; confió absolutamente en lo que la gracia de Dios podía hacer por cualquier hombre. Si primeramente pongo mi confianza en los seres humanos, terminaré llevando a la desesperanza a todos; me amargaré, porque habré insistido en que el hombre  sea lo que ningún hombre puede ser: absolutamente correcto. Nunca confíes en nada que no sea la gracia de Dios en ti mismo o en cualquier otra persona” (Chambers, MUFHH, 152).

En lugar de confiar en tus capacidades o en las capacidades de otras personas, confía tu futuro a Dios. Mientras que nuestro futuro puede ser desconocido para nosotros, el futuro es plena y completamente conocido por el Dios que conocemos.

Fuentes

Chambers, Oswald. Mi deseo de lo mejor. La edición clásica. Uhrichsville, OH: Barbour, 1935.

Padgett, Alan G. God, Eternity, and the Nature of Time. Eugene, OR: Wipf & Stock, 1992.

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 

 

__________________________________________________________________________________________________________________________________________________

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.

Blog Original: https://cutt.ly/IRrCrC8 

Traducido por Yatniel Vega García 

Editado por Gustavo Camarillo 

 

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Resurrection Defense Series: Archaeological Evidences Supporting the Resurrection

Resurrection Defense Series: Archaeological Evidences Supporting the Resurrection

By Brian Chilton

We have examined various lines of evidence that support the notion that Jesus literally rose from the dead. As we wrap up the series, it may prove beneficial to describe a few pieces of archaeological evidence that supports the resurrection of Jesus. Archaeological evidence can neither prove nor disprove an event of history.[1] However, it can lend itself to probabilities that an event did or did not occur. The resurrection poses an additional problem as no one was present when the event took place. Even still, certain artifacts lend credibility to the belief that Jesus rose from the dead.

The Nail Spiked Ankle Bone of Yehohannan

In 1968, an ossuary was discovered that contained the heel bone of a young man named Yehohannan. Living 2,000 years ago, Yehohannan died by crucifixion at the hands of the Romans. Evidence suggests that he was only in his twenties when he died. The description of his crime has been lost to us. However, the nature of his execution was preserved by the young man’s extant heel bone. A traditional Roman spike pierced the heel of Yehohannan. But unlike other nails which were reused to crucify victims, this spike bent most likely after striking a knot in the wood. The heel bone, bent spike, and even a piece of wood confirm that nails were used, at least at times, to fasten victims to the cross. For Yehohannan, his executors nailed his ankles to the opposing exterior sides of the vertical beam rather than through the feet. The young man’s preserved heel bone reveals two things about Jesus’s death, burial, and resurrection.

First, the find proves that Romans did nail victims to the cross, confirming the details of the Gospel narratives related to the death of Jesus. Crucifixion was a nasty form of execution. The victim would slowly die from asphyxiation which led to heart failure. The chances of Jesus surviving crucifixion, as proposed by some, are slim to none.

Second, the find also proves that the Romans permitted families to grant crucified victims a proper burial. In ancient Israelite culture, a body was buried in a tomb. A year later, the bones were collected in the linen wrappings and placed in a common family ossuary (bone box). It was not until the time of Emperor Caligula that the practice of granting proper burial to crucified victims ceased. Caligula began his reign in AD 37 which was 4-7 years after the time of Jesus’s crucifixion and resurrection. Thus, the claim that Jesus was merely buried in a shallow grave rather than a tomb loses its impact in light of the discovery of Yehohannan’s heel bone.

Nazareth Decree

The Nazareth Decree is a fascinating find. In 1878, a French scholar acquired a slab of stone in Nazareth dating to AD 44.[2] The decree was given by Emperor Claudius (AD 41-54) who charges that if anyone is found extracting or exhuming bodies from tombs, then the graverobbers would be charged and promptly executed. Interestingly, the decree also mentions one moving stones enclosing tombs. The Gospel of Matthew notes that the Jewish leaders deceitfully contrived a rumor that the disciples had stolen the body of Jesus (Matt. 28:11-15). While a direct correlation cannot be drawn between the Nazareth Decree and the rumor arranged by the Jewish Sanhedrin, one still finds a strong probability that the growth of Christianity accompanied with the rumor could have necessitated such a decree in the emperor’s mind.[3]

Church of the Holy Sepulchre

Protestants often prefer the serene location of Gordon’s Tomb over the iconic and liturgical nature of the Church of the Holy Sepulchre. However, if one pursues truth over preference, the Church of the Holy Sepulchre is hands-down far more likely to be the actual tomb of Jesus rather than the irenic counterpart. In AD 132, Emperor Hadrian barred Jews from Jerusalem and attempted to eradicate evidence of both Judaism and Christianity by building Roman temples and statues over sacred spots. In AD 313, Constantine legalized Christianity. His mother Helena, a devout Christian, sought to discover the most sacred sites of Christianity. Hadrian had placed a statue of Venus atop the tomb of Christ in an effort to desecrate the tomb. When Helena asked local believers where the tomb was located, they pointed her to the tomb with the erected Venusian statue. Helena immediately ordered the removal of the statue and the preservation of the tomb. The Church of the Holy Sepulchre was later built around the tomb and crucifixion site. A few years ago, in an effort to restore key sections of the holy church, researchers were allowed to peer inside the slab of marble used to protect the bedding. The upper part was removed. Underneath, they discovered a broken piece of metal with a Crusader’s cross engraved. Under the metal, they found a stone bedding that dated to the first century. The discovery proved that the Edicule of the Church of the Holy Sepulchre has been revered as the burial place of Christ for two millennia. This adds considerable weight to the idea that the empty tomb of Jesus is either in the Edicule or very nearby. Personally, the Edicule holds a strong probability of being the actual burial site of Jesus—a probability greater than 95%.

Shroud of Turin

Finally, we end with one of the most mysterious archaeological finds of all time. Just when skeptics seem to debunk the Shroud of Turin, something comes along that later confirms it. The Shroud of Turin is a highly controversial linen cloth that measures 14 feet, 5 inches by 3 feet, 7 inches. It bears a negative three-dimensional image of a crucified man in his thirties and includes bloodstains of actual AB hemoglobin.[4] Additional discoveries have found pollen grains of plants based in Israel and dating to the first century along with evidence that the Shroud had been exposed to a high dose of radiation, perhaps from the resurrection event itself.[5] Although the Shroud had been dated to the medieval ages in a carbon-14 test conducted in 1988, those tests have proven false. The debate surrounding the Shroud of Turin will most certainly continue until the return of Christ himself. The Shroud of Turin is not necessary to prove that Jesus rose from the dead, as has been shown by this series. Nonetheless, if the Shroud of Turin is authentic, it not only proves that Jesus rose from the dead, but it also provides a snapshot as to how Jesus may have looked.

Conclusion

Admittedly, the archaeological evidence for the resurrection of Jesus is largely circumstantial. The only direct piece of archaeological evidence for the resurrection would be the Shroud of Turin, if genuine. However, the Shroud is enshrouded in mystery (pun intended). Because of the nature of the resurrection event, one should not expect a slam dunk discovery to be made. Why? Because Jesus is no longer in the tomb. The most direct evidence has been removed and is no longer available. Regardless, the data provided when taken together affords a strong case that something mysterious and amazing transpired on the first Easter Sunday. The artifacts described prove the high probability that Jesus died by crucifixion, was buried in a tomb, the tomb was found empty, and that the tomb was revered for two millennia. Taken together, that is a compelling case for the resurrection event. For more information on the archaeological evidence for the Bible, see chapter 13 of the Layman’s Manual on Christian Apologetics, and be sure to check out Ted Wright’s page EpicArchaeology.com.  

Notes

[1] Randall Price and H. Wayne House, Zondervan Handbook of Biblical Archaeology, 26.

[2] Norman L. Geisler, Baker Encyclopedia of Christian Apologetics, 48; Ted Wright, “10 Significant NT Archaeological Discoveries,” EpicArchaeology.com.

[3] To read the full transcript of the Nazareth Decree, see Brian G. Chilton, Layman’s Manual on Christian Apologetics, 123.

[4] Chilton, Layman’s Manual on Christian Apologetics, 127-128.

[5] Ibid., 128.

Recommended resources related to the topic:

Early Evidence for the Resurrection by Dr. Gary Habermas (DVD), (Mp3) and (Mp4)

Cold Case Resurrection Set by J. Warner Wallace (books)

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

The Footsteps of the Apostle Paul (mp4 Download), (DVD) by Dr. Frank Turek 

 

__________________________________________________________________________________________________________________________________________________

Brian G. Chilton is the founder of BellatorChristi.com, the host of The Bellator Christi Podcast, and the author of the Layman’s Manual on Christian Apologetics. Brian is a Ph.D. Candidate of the Theology and Apologetics program at Liberty University. 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 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 served in pastoral ministry for nearly 20 years. He currently serves as a clinical chaplain.

Original Blog Source: https://cutt.ly/7W3Q454

 

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Resurrection Defense Series: Transformation of Eyewitnesses

Resurrection Defense Series: Transformation of Eyewitnesses

,

By Brian Chilton

One of the most fascinating historical aspects of Jesus’s resurrection is the transformation it brought to individuals who claimed to have experienced the risen Jesus. Interestingly, these experiences occurred so early that Richard Bauckham contends that the “earliest Christology was already in nuce the highest Christology. All that remained was to work through consistently what it could mean for Jesus to belong integrally to the unique identity of the one God.”[1] Of the minimal facts accepted, Gary Habermas notes that the four “core” facts accepted about Jesus consist of Jesus’s death by crucifixion, the experiences the disciples had which led them to believe that Jesus had risen from the dead, the transformation of the disciples, and the conversion of Paul.[2] Thus, the transformation of the disciples occurred early in the history of the church and, thereby, holds tremendous value for the historical researcher. These experiences profoundly impacted the disciples’ theology—accepting that Jesus was now exalted to a “position of heavenly glory”[3]—and even emboldened them to the point that they were willing to die for what they knew to be true. The resurrection appearances of Jesus profoundly affected four men which will be the focus of this article.

Transformation of the Troubled Peter

While Peter was excited to see the risen Jesus to the point that he willingly jumped out of a boat and swam to shore just to see Jesus (John 21:7), he was dealing with his own inner turmoil. In the courtyard during Jesus’s trial, Peter had denied that he had known Jesus three times to a woman who served as the high priest’s maid (John 18:25-27). Jesus had already prognosticated Peter’s denial beforehand which led Peter to a time of great despair and agony (Luke 22:61). Peter must have thought that Jesus would never use him again for ministry. Why would Jesus ever trust him again? However, multiple pieces of evidence suggest that Jesus appeared to Peter privately (Mark 16:7; Luke 24:12; and 1 Cor. 15:5). Yet the story of Peter’s ministerial transformation comes from an encounter he had with the risen Jesus on the shores of the Sea of Galilee. While eating breakfast by a fire on the seashore, Jesus asked Peter three times if he loved him (John 21:15-19). Peter acknowledged that he did. The risen Jesus reinstated Peter back into the ministry. After his encounter with Jesus on the coast—the third time that Jesus had met exclusively with the disciples after his resurrection—Peter never again denied that he knew Jesus. Rather, he boldly proclaimed Jesus up until the time that he died for Christ. Church tradition holds that he was crucified upside down at Rome in c. AD 64 because he did not feel worthy to die in the same manner as Jesus. This was documented by historian Eusebius of Caesarea[4] and Origen of Alexandria.

Transformation of the Skeptical Thomas

Thomas had followed Jesus from the very beginning of Jesus’s ministry. Oddly, he was not found with the disciples when Jesus first appeared to them (John 20:24-25). Where was Thomas when Jesus first appeared to the disciples? Had he given up on the ministry? Did he seek to reopen his old business, whatever that may have been? No one could not blame Thomas as he had just witnessed his leader crucified to a tree. His investment in Jesus died when Jesus’s corpse was placed in a tomb—or so he thought. Regardless of his activities, he doubted the validity of the disciples’ claim that Jesus had risen from the dead. Again, no one could blame Thomas for his skepticism. While different Jewish sects held divergent opinions concerning the Messiah, none of them anticipated that the Messiah would rise from the dead before the end of time. Additionally, dead people do not normally rise from the dead. Thomas was justified in his disbelief. However, everything changed when Thomas encountered the risen Jesus. Jesus challenged Thomas to place his fingers in the nail prints of his hands and to thrust his hand into Jesus’s side (John 20:27-29). Then, Jesus challenged Thomas by saying, “Because you have seen me, you have believed. Blessed are those who have not seen and yet believe” (John 20:29).

Thomas did not remain “doubting Thomas.” Rather, he became “believing Thomas.” According to tradition and the apocryphal Acts of Thomas, the church cast lots to see which part of the world each disciple would serve. Thomas’s lot would lead him to India. The disciple would encounter the kings of the region and would not have the best relationship with them. The wife of King Misdaeus converted to Christianity to the king’s disdain. The king’s wife disobeyed him and instead followed apostolic Christianity which enraged the king. Eventually, the king ordered Thomas’s execution in Madras, India. While not all the information about Thomas’s ministry in India can be verified, it does appear that there are good reasons to believe that Thomas died in some manner for his faith while in India.[5]

Transformation of the Envious James

“Envious James” is used for this section, but it is merely one possibility to describe why James did not believe in Jesus during his earthly ministry. The Gospels note that the brothers and sisters of Jesus did not initially believe in him (John 7:5). However, James later had a change of heart to the point that he served as the pastor of the Jerusalem Church. What happened? The 1 Corinthians 15 creed lists James as one of those who witnessed the risen Jesus. James’s life was radically transformed because of the resurrection. The Jewish historian Josephus records the later martyrdom of James the brother of Jesus. He writes,

“Festus was now dead, and Albinus was but upon the road; so he assembled the Sanhedrin of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others … and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned.”[6]

Like Peter and Thomas, the resurrection transformed James to the point that he was willing to give his life for the Jesus that he previously spurned. The resurrection changed James’s negative connotations about Jesus into worship. Quite an extraordinary thing, don’t you think?

Transformation of the Adversary Paul

Paul’s transformation is the most popular of the four. Paul, otherwise known as Saul, was a persecutor of the church. He was a Pharisee of Pharisees, a disciple of the famed Gamaliel (Acts 22:3), and on track to become a member of the Sanhedrin. Yet Paul was dramatically changed on a road trip to Damascus. Paul had hoped to imprison or even murder the disciples of Jesus (Acts 9:1). He had written permission by the Jewish authorities to imprison any disciple of Jesus in Damascus and bring them back to Jerusalem for trial (Acts 9:2). As Paul made his march to Damascus, the risen Jesus appeared to Paul in a dazzling array of power. The risen Jesus inquired, “Saul, Saul, why are you persecuting me?” (Acts 9:4). Jesus identified himself and instructed Paul to go into the city. From that moment, Paul became a disciple of Christ. The disciples were not overly keen on the idea of accepting Paul into their fold. They thought that Paul was staging a sabotage. But as the risen Jesus told Ananias, “This man is my chosen instrument to take my name to the Gentiles, kings, and Israelites” (Acts 9:15).

Paul would suffer for the cause of Christ as he endured many hardships throughout his lifetime. Nonetheless, he endured until the very end. Tradition holds that Paul was beheaded in Rome around the same time that Peter died by crucifixion. This is verified by Tertullian, implying that Paul was considered a martyr by the end of the second century at least in northern Africa.[7] In his seminal work, McDowell lists Paul’s death as “the highest possible probability”[8] and that the beheading of Paul is “more probable than not.”[9]

Conclusion

From the four individuals listed, it is evident that the resurrection of Jesus brought about a major transformation in the lives of those who encountered the risen Jesus. Furthermore, the loving compassion of Jesus is shown by the way he forgave Peter of his past indiscretions, his willingness to provide evidence to the skeptic, his willingness to bring in even those of his family who had hurt him in the past, and the powerful means by which he accepted even the repentance of his former enemies. The risen Jesus continues to transform lives even today. Only eternity will tell how many souls have been transformed by this mysterious, powerful, and loving Savior who continues to seek and save the lost.

Notes

[1] Richard Bauckham, Jesus and the God of Israel: God Crucified and Other Studies on the New Testament’s Christology of Divine Identity (Grand Rapids, MI: Eerdmans, 2009), 235.

[2] Gary R. Habermas, The Historical Jesus: Ancient Evidence for the Life of Christ (Joplin, MO: College Press, 1996), 162.

[3] Larry W. Hurtado, One God, One Lord: Early Christian Devotion and Ancient Jewish Monotheism, 3rd ed (London, UK: Bloomsbury, 2015), 93.

[4] Eusebius of Caesarea, Ecclesiastical History 5.3.1.

[5] Despite the difficulties surrounding the Thomas martyrdom tradition, McDowell argues that the martyrdom of Thomas is “more probable than not.” Sean McDowell, Fate of the Apostles: Examining the Martyrdom Accounts of the Closest Followers of Jesus (London, UK: Routledge, 2008), 173.

[6] Josephus, Antiquities of the Jews 20.200-203.

[7] Tertullian, The Prescription Against Heretics 36.

[8] McDowell, The Fate of the Apostles, 113.

[9] Ibid., 114.

Recommended resources related to the topic:

Early Evidence for the Resurrection by Dr. Gary Habermas (DVD), (Mp3) and (Mp4)

Cold Case Resurrection Set by J. Warner Wallace (books)

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

The Footsteps of the Apostle Paul (mp4 Download), (DVD) by Dr. Frank Turek 

 

__________________________________________________________________________________________________________________________________________________

Brian G. Chilton is the founder of BellatorChristi.com, the host of The Bellator Christi Podcast, the author of the Layman’s Manual on Christian Apologetics, and a Ph.D. Candidate of the Theology and Apologetics program at Liberty University. 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 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 served in pastoral ministry for nearly 20 years. He currently serves as a clinical chaplain.

Original Blog Source: https://cutt.ly/mmfnj9C

 

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Resurrection Defense Series: Multiple Source Attestation for the Resurrection of Jesus

Resurrection Defense Series: Multiple Source Attestation for the Resurrection of Jesus

By Brian Chilton

Historians use various methodologies to determine the credibility of a historical story. One criterion is called the “criterion of multiple attestation.”[1] Reginald Fuller calls the criterion the “cross-section method.”[2] The criterion states that a story is authenticated if it is repeated in more than one source. As noted in a previous article, historian Paul Meier indicates that two or three sources render a historical fact “unimpeachable.”[3] Thus, it must be asked, how many early sources mention the resurrection of Jesus? Amazingly, nine early sources speak of the resurrection of Jesus.

Source 1: The Gospel of Matthew

The Gospel of Matthew serves as a source for the resurrection. Critical scholars date the material of the Gospel to AD 70. However, good reasons suggest that the Gospel may have been penned in the 50s. Nonetheless, even if the Gospel was late in its composition, the material undergirding the Gospel was much earlier. According to tradition, the First Gospel was composed by Matthew, the tax collector and disciple of Jesus, in Antioch of Syria. Matthew 28 describes the resurrection appearance to Mary Magdalene and her encounter with the angels of God (Matt. 28:1-10), Jesus’s instruction for the disciples to head to Galilee (28:7), the report of the guards to the elders, and their attempt to quiet the soldier’s reports (28:11-15), and the resurrection appearance of Jesus to the disciples in Galilee where he commissioned the disciples to the gospel ministry (28:16-28).

Source 2: The Gospel of Mark

The Gospel of Mark serves as another early source. While often assigned to the 60s or 70s AD, critical scholars are beginning to ascribe earlier dates to the Second Gospel, some even claiming AD 40 as a possible date for composition.[4] Regardless of the date granted to the Gospel, the sources behind the Gospel are even earlier than the text. Tradition holds that John Mark, the spiritual son of Simon Peter, collected the teachings of Peter concerning Jesus and compiled them into the Second Gospel. Most likely, he published the Gospel in Rome. The 16th chapter of the Second Gospel has been the center of debate. The earliest manuscripts end the chapter after verse 8. Even still, the first few verses denote Mary Magdalene’s experience, along with a group of female disciples, who approach the tomb of Jesus, find it empty, and are told by the angels of God that Jesus had risen (Mark 16:6). Then, they are told to inform the disciples and Peter that Jesus would meet them in Galilee (16:7). Then, the women are shown fleeing the tomb, astonished and amazed (16:8). Even if the resurrection appearances of Jesus are not described in the first 8 verses, they are certainly assumed. Jesus was proclaimed to have risen and was said to meet the disciples in Galilee. Mark most likely compressed the resurrection story to provide as much information with the limited space available.

Source 3: The Gospel of Luke

The Gospel of Luke serves as a third source. Written most likely in the early 60s, even though some scholars afford it a date in the 70s or even 80s. Despite the date, it must again be remembered that the material behind the Gospel dates earlier than the written text. Tradition states that Luke, an inseparable companion of Paul,[5] wrote the Gospel in Antioch of Syria after carefully examining eyewitness testimonies. Concerning the resurrection of Jesus, Luke describes the women’s encounter with the empty tomb and risen Jesus (Luke 24:1-8), the original disbelief of the disciples (24:9-11), Peter’s run to the tomb, and his amazement with the emptied linen cloths (24:12). Then, Luke reports Jesus’s appearance to Cleopas and another unnamed disciple (perhaps Cleopas’s wife) on the way to Emmaus (24:13-35), Jesus’s appearance to the Twelve (24:36-49), and Jesus’s ascension in the vicinity of Bethany (24:50-53).

Source 4: The Gospel of John

The Gospel of John was the last of the four Gospels to have been written. Conservative scholars argue that the Gospel was written by John the apostle c. AD 85 while he was serving as a pastor to the Church of Ephesus. Ironically, critical scholars are beginning to argue for an earlier date. Regardless of the date, as with the other Gospels, the material behind the Fourth Gospel predates the text itself. The Fourth Gospel is the only Gospel to grant two chapters to the resurrection story. John’s Gospel describes Mary’s trip to the tomb (20:1), her report to Simon Peter and the apostle John (20:2), Peter and John’s trip to the empty tomb and their bewilderment at the emptied linen cloths (20:3-10), Mary’s encounter with the risen Jesus (20:11-18), Jesus’s evening appearance to the Eleven disciples without Thomas (20:19-23), Thomas’s encounter with risen Jesus (20:24-29), John’s report of additional signs that Jesus performed after his resurrection (20:30-31), Jesus’s encounter with the disciples by the Sea of Galilee/Tiberius (21:1-14), the reinstatement of Peter into the ministry (21-15-19), Peter’s question about John’s ministry and Jesus’s rebuke (21:20-23), John’s testimony of authorship (21:24), and John’s testimony of the limitations of the Gospels’ ability to record all the deeds of Jesus (21:25).

Source 5: The Sermon Summaries of Peter

It is agreed by numerous scholars, such as Max Wilcox in his Semitisms of Acts, that the sermon summaries in the book of Acts constitute early material. As the name implies, the messages of the apostles have been summarized and compressed to help with early memorization and transmission. Peter’s summaries are found in Acts 2:14-40; 3:12-26; 4:5-12; 10:28-47; and 11:4-18. In these powerful messages, Peter boldly proclaimed, “Though he was delivered up according to God’s determined plan and foreknowledge, you used lawless people to nail him to a cross and kill him. God raised him up, ending the pains of death, because it was not possible for him to be held by death” (Acts 2:23-23). Additionally, Peter said, “God has raised this Jesus; we are all witnesses of this” (Acts 2:32). These summaries provide a powerful early source for the resurrection.

Source 6: The Sermon Summaries of Paul

Paul’s sermon summaries also serve as a source even though they are preserved in the same book. Because they originate with a different person, Paul’s messages serve as an additional source. Paul’s sermon summaries are conserved in Acts 13:16-41; 17:22-31; 20:17-35; 22:1-21; 23:1-6; 24:10-21. One of the most compelling of Paul’s sermon summaries is found in Acts 13. Paul proclaims, “When they had carried out all that had been written about him, they took him down from the tree and put him in a tomb. But God raised him from the dead, and he appeared for many days to those who came up with him from Galilee to Jerusalem, who are now his witnesses to the people” (Acts 13:29-31). This summary is particularly interesting because it not only describes the resurrection event but also denotes the existence of an empty tomb.

Source 7: The Sermon Summary of Stephen

Stephen was the very first martyr of the Christian Church. He was a man of great wisdom and Spirit (Acts 6:10). Stephen’s message is preserved in Acts 7:1-53 and 7:56. While he does not necessarily mention the resurrection in the larger portion of his message, he confirms the resurrection of Christ before his death as he cries, “Look, I see the heavens opened and the Son of Man standing at the right hand of God!” (Acts 7:56). For this reason, Stephen’s message can also be used as an early source for the resurrection.

Source 8: The 1 Corinthians 15:3-9 Creed

Scholars hold that the creed in 1 Corinthians 15:3-9 dates to no later than two years after the death, burial, and resurrection of Christ. Some even hold that it dates to within months of the resurrection event. The 1 Corinthians 15 creed describes Jesus’s resurrection appearances to Peter, the Twelve, a group of over 500 individuals, James, and Paul. This early creed serves as a powerful source for the resurrection, even affording additional appearances of Jesus not found in the other source material (e.g., the private appearance to Peter, James, and a group of over 500).

Source 9: The Romans 10:9 Confession

Romans 10:9 is believed to be an early confession of the church. It describes the criteria necessary for one to receive salvation. The confession reads, “If you confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved” (Rom. 10:9). The essentials of Christ’s death, deity, and resurrection of preserved in this simple formulation. Romans 10:9 also serves as an additional source for the resurrection event.

Conclusion

Paul Meier holds that two or three sources for an event imply the event is beyond dispute, or unimpeachable. If two or three early sources cause an event to become beyond dispute in antiquity, then what does it say about an event when nine said extant sources denoting the event’s authenticity remain? The sources presented represent early material, in some cases extremely early material, which argues that something mysterious happened to the body of Jesus on the first Easter Sunday. This mysterious resurrection experience transforms every aspect of one’s life when it is accepted as fact. It can bring about a new relationship with God and can provide great comfort when one realizes that death has been defeated. Outside of its miraculous nature—which, quite honestly, is the only reason some people deny its authenticity—there are no good historical reasons for denying the resurrection of the Nazarene. To borrow the phrase from Norman Geisler and Frank Turek, it takes more faith to deny the resurrection of Jesus than to accept its authenticity.

Recommended resources related to the topic:

Early Evidence for the Resurrection by Dr. Gary Habermas (DVD), (Mp3) and (Mp4)

Cold Case Resurrection Set by J. Warner Wallace (books)

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

The Footsteps of the Apostle Paul (mp4 Download), (DVD) by Dr. Frank Turek 

 

__________________________________________________________________________________________________________________________________________________

Brian G. Chilton is the founder of BellatorChristi.com, the host of The Bellator Christi Podcast, and the author of the Layman’s Manual on Christian Apologetics. Brian is a Ph.D. Candidate of the Theology and Apologetics program at Liberty University. 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 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 served in pastoral ministry for nearly 20 years. He currently serves as a clinical chaplain.

Original Blog Source: https://cutt.ly/znPPN1r

 

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Resurrection Defense Series: Reasons to Accept the Empty Tomb

Resurrection Defense Series: Reasons to Accept the Empty Tomb

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By Brian Chilton

Gary Habermas is no stranger to those who study the historicity of Jesus’s resurrection. He is a world-renowned scholar on the resurrection who serves as a Research Scholar teaching in the Ph.D. program in Theology and Apologetics at Liberty University’s School of Divinity. Habermas’s claim to fame is his six minimal facts concerning the resurrection of Jesus. His minimal facts are not the only facts available to defend the resurrection. However, they do serve as the six facts that over 90% of historical scholars accept as valid. Surprising to some, he also adds a seventh minimal fact which holds greater than 75% acceptance among historical scholars. The seventh minimal fact argues that the tomb was found empty.[1] Yet, one may ask, is there any evidence that the tomb was discovered empty on the first Easter Sunday?

The historian holds solid reasons to accept the empty tomb as a historical fact. Stemming from the research conducted in one of Habermas’s classes, I would like to submit twelve reasons why you should accept that the disciples discovered the tomb empty on the first Easter Sunday morning.

  1. The Gospel was first preached in Jerusalem, the very place where Jesus was crucified, which would have made it easy for an inquirer to check the tomb. If a person desired to invent a story, the last place they would tell the story would be in the very location where the event supposedly occurred. The enemies of Jesus would only need to check the tomb to see if it was empty.
  2. If Jesus’s disciples had only hallucinated, Jesus’s body would have still been in the tomb.[2]Because Jesus’s body was never retrieved and Christianity continued, then one must assume that the tomb of Jesus was empty. Hallucinations cannot account for an empty tomb.
  3. The message that Jesus had risen from the dead is extremely early. The creed of 1 Corinthians 15:3-7 dates early (within months to a couple of years after Jesus’s death, burial, and resurrection) and to the Jerusalem church.[3]Given that the resurrection message began in Jerusalem and that it began early, people could have easily checked to see if the tomb was empty. Some may inquire, “Would the people have known where the tomb was located?” To answer that question, see the next point.
  4. Joseph of Arimathea was a popular person in first-century Israel. Being a prominent member of the Sanhedrin (Mk. 15:43), everyone would have known where his tomb was located, and where Jesus’s body was placed. Remember, the crucifixion of Jesus was a very public event. The tomb was found very near to the crucifixion site.
  5. That women were reported to be the first to have seen the tomb empty strengthens the case for an empty tomb as the testimony of women was not trusted as much as the testimony of men.[4]This has been mentioned before, and for good reason. The women’s testimony not only strengthens the resurrection message, but their testimony also intensifies the validity that the tomb was found empty.
  6. Jewish authorities did not respond to the claim that Jesus’s tomb was empty. Rather, they concocted a rebuttal which argued that the disciples stole the body (Mt. 28:11-15). Ironically, their rebuttal actually strengthens the claim that the tomb was found empty.[5]Why concoct a story that the body of Jesus had been stolen if the body of Jesus was placed in a shallow grave, as suggested by John Dominick Crossan, or still remained entombed?
  7. The early creeds of Acts 13:29-31 and Acts 13:36-37 indicate more clearly than 1 Corinthians 15:3-7 that Jesus was buried in a tomb, raised, and appeared without experiencing bodily decay.[6]The book of Acts contains sermon summaries that are almost as early as the 1 Corinthians 15 creed—depending on the date given to the creed. These texts denote that the body of Jesus was no longer found in the tomb.
  8. Historian Paul Meier indicates that two or three sources render a historical fact “unimpeachable.”[7]The empty tomb is verified in four sources Mark, M (Matthew), John, and L (Luke),[8] with 1 Corinthians 15:3-7 and Acts 13’s sermon summary adding two more. Historically, the more sources one holds, the greater probability that the event in question occurred. In this case, at least 6 sources suggest that the tomb was empty, doubling what historians would call “unimpeachable.”
  9. The Jewish and Roman leaders never produced a body which at least implies an empty tomb.[9]If they were opposed to Christianity and possessed the body, why would they not expose it? Even if the Jews wouldn’t, the Romans would squelch what would be perceived as a new uprising.
  10. While the empty tomb does not enjoy unanimous support from scholarship, a strong majority still consider the empty tomb hypothesis valid including Michael Grant, James D. G. Dunn, and Thomas Torrance.[10]Habermas notes that over one-hundred contemporary scholars accept at least some of the arguments for the empty tomb.[11]
  11. The story of Jesus’s burial is simple without any form of theological development. Its simplicity argues for the empty tomb’s authenticity.[12]Signs of legendary development are simply not found in the empty tomb hypothesis.
  12. The resurrection story and the empty tomb are part of the pre-Markan passion story which is extremely early which precludes any time for legendary development.[13]Legendary claims do not apply to the empty tomb hypothesis. This suggests that the tomb was not something that came later in the Christian story but was rather found at ground zero.

Conclusion

The twelve points noted in this article are not the only lines of defense that could be construed. However, they strongly indicate that the story of the empty tomb was not something that developed over time, but it was rather a component that accompanied the earliest stories of the Messiah’s resurrection. Perhaps time will see more contemporary scholars accepting and adopting the empty tomb as part of the historian’s scholarly consensus. But even if they do not, 75% of the scholarly agreement is strong. Furthermore, the historical data concerning the empty tomb hypothesis cannot simply be ignored. No matter the consensus of agreement, the empty tomb is as steadfast a historical fact of antiquity as any other. If the Church of the Holy Sepulchre contains the actual burial place of Jesus, then not only can it be known that Jesus’s tomb was found empty, but it can also be visited. If people realized that the tomb was literally found empty, then maybe churches wouldn’t.

Notes

[1] Gary R. Habermas, The Historical Jesus: Ancient Evidence for the Life of Christ (Joplin, MO: College Press, 1996), 158.

[2] Gary R. Habermas, The Risen Jesus & Future Hope (Lanham, MD: Rowman & Littlefield, 2003), 11.

[3] Michael R. Licona, The Resurrection of Jesus: A New Historiographical Approach (Downers Grove; Nottingham, U.K.: IVP; Apollos, 2010), 227-228.

[4] Habermas, 23.

[5] Ibid.

[6] Ibid.

[7] Paul L. Maier, In the Fullness of Time: A Historian Looks at Christmas, Easter, and the Early Church (Grand Rapids: Kregel, 1997), 197.

[8] Habermas, 23.

[9] Ibid., 25.

[10] Ibid., 24.

[11] Ibid., 45, fn127.

[12] William Lane Craig, “The Empty Tomb of Jesus,” In Defense of Miracles: A Comprehensive Case for God’s Action in History, R. Douglas Geivett and Gary R. Habermas, eds (Downers Grove: IVP Academic, 1997), 250.

[13] Ibid., 254.

Recommended resources related to the topic:

Early Evidence for the Resurrection by Dr. Gary Habermas (DVD), (Mp3) and (Mp4)

Cold Case Resurrection Set by J. Warner Wallace (books)

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

The Footsteps of the Apostle Paul (mp4 Download), (DVD) by Dr. Frank Turek 

 

__________________________________________________________________________________________________________________________________________________

Brian G. Chilton is the founder of BellatorChristi.com, the host of The Bellator Christi Podcast, and the author of the Layman’s Manual on Christian Apologetics. Brian is a Ph.D. Candidate of the Theology and Apologetics program at Liberty University. 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 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 served in pastoral ministry for nearly 20 years. He currently serves as a clinical chaplain.

Original Blog Source: https://cutt.ly/AbJhUmc

 

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