How do I set up my apologetics card file??
Is the Bible a reliable document?
How do I write 100 speeches before the first tournament?
Do I have to turn off my brain to believe in Jesus?
How do I appeal to non-believers?
Meet with other apologetics competitors for teaching and coaching once a week online under the mentorship of Ethos coach, apologetics enthusiast, & C.S. Lewis Institute Fellow Betsy McPeak. You will get the nuts and bolts of the competitive event, plus the benefits of Betsy’s 40-year passion for apologetics, 13 years of coaching this limited prep event, and her study of various schools of apologetics from L’Abri to Cambridge.
What? 10 online class meetings this fall.
Plus 2 half-hour private coaching sessions during this semester.
Dates? Wednesdays. Sept. 9, 16, 23, 30, Oct. 7, 14, 28, Nov. 4, 11, 18
Times? 3-5 p.m. EST — should work for all U.S. time zones.
Who? Home-schooled high schoolers, ages 14-18, competing in apologetics in Stoa, NCFCA, or any other league.
Why? Coaching. Confidence. Camaraderie.
How much? $200
Curriculum? Introduction to the Art of Apologetics (3 DVD set) $30
Available here: http://www.ethosdebate.com/products/introduction-art-apologetics/
This course is designed to launch you into your apologetics competition.
Interested? Please send your questions or intention to participate to email@example.com. I will send you registration information.
hope more…compete with confidence
I am doing NCFCA apologetics and I have a question on this statement: “When a man dies, he simply ceases to exist. There is no immortality or eternal life.”
Thanks for your question about your NCFCA apologetics competition.
First of all, when answering a competition question, I recommend that you do 3 things.
1.Explain the Christian position clearly.
2. Explain the non-Christian position clearly.
3. Then you need to show which one is preferable – and why it is.
In your actual speech answering this question, you could put either the Christian position first, or the non-Christian position first. Just be sure to include both, no matter the order. And then don’t stop there — that would just be a comparison. To defend the faith, which is what apologetics really is, you have to defend by showing that the Christian viewpoint is in someway preferable. See my blog here if you need help with that part.
What happens to us after we die is a universal question. Almost all human beings wonder this at some point. So what is the Christian position about life after death?
It’s easy to find support in the Bible for life after death. Just do a search of “Bible verses life after death” and see. One site here has 86 such verses. Choose which ones you want for your support. And then briefly talk about what the selected verses mean.
For example, I Corinthians 15:22 says that “For as in Adam all die, so in Christ shall all be made alive.” The big story of the Bible is:
CREATION – FALL – REDEMPTION
Adam was created in the image of God. Adam started off “very good” according to the Genesis account. But when Adam and Eve disobeyed God, the entire human race fell into disarray. All those born into this world are born into Adam, being a descendent of his, and so they will die, as Adam did. But God loved his creation so much that he made a way (Jesus) to redeem (buy back) those who are of Adam’s race. So if you are only born into Adam, you will die. Dust turns back into dust. But if you are also in Christ – meaning that you have come into relationship with God through his son, Jesus Christ, then you will be made alive. So after death, you will be resurrected to life.
This quote itself (in the NCFCA question) provides a non-Christian position – that a person ceases to exist when they die. There is no after-life. In responding to this question, I would look for some particular people or religions that teach this point of view, and gather some quotes or be able to explain a particular viewpoint that denies life after death. Kansas recorded a song back in 1977 entitled “Dust in the Wind” that purports this viewpoint:
Dust in the wind
All we are is dust in the wind
Same old song
Just a drop of water in an endless sea
All we do
Crumbles to the ground, though we refuse to see
Dust in the wind
All we are is dust in the wind
Now don’t hang on
Nothin’ lasts forever but the earth and sky
It slips away
And all your money won’t another minute buy
Dust in the wind
All we are is dust in the wind
Marshall Brain is the founder of HowStuffWorks.com. He has also reached millions of readers with his high-impact websites like WhyWontGodHealAmputees.com and GodIsImaginary.com. Here is a quote about life after death from his website:
…human beings are big, walking chemical reactions (see this article for a description of how the reactions work). Your “soul” is make believe just like Santa. When the chemical reactions cease, you die. That is the end of it.
Reason to Prefer
Some try to handle this argument evidentially, using reports of experiences of those who have “died” and later revived. Evidence is cited by both those who believe in God, as in the movie “Heaven is for Real,” and by those who don’t believe in God. The article “Scientists Say ‘Life After Death’ May Be Possible, In A Way” published by Huffington Post in October 2014 states:
They found that of 360 people who had been revived after experiencing cardiac arrest, about 40 percent of them had some sort of “awareness” during the period when they were “clinically dead.”
Evidence of brain function continuing after the heart stops beating up to 3 minutes, is interesting, but it still defines “life” in terms biological process. I think a better way of examining this question looks at the explaining power of the entire view point — sometimes called a worldview — on which either position is based.
The Christian worldview of Creation – Fall – Redemption explains both the greatness of people and the horribleness of people. It explains our longing for everything to be made right (redemption), and our yearning for something beyond this life. That a 3-person God created human beings in His image explains our need to be in relationships. That an intelligent creator created the universe explains why our universe appears to be designed, and how information, like that found in over 3 billion pairs of DNA code in every human cell, not only exists, but exists in the proper order – phenomenon not easily believed to be the product of randomness.
On the other hand, the view of Marshall Brain reduces a human being to his biological processes. This is not a new thought. Back in the late 18th century, physiologist Pierre Cabanis said that “The brain secretes thought as the liver secretes bile.” In other words, the brain gathers impressions, digests them, and produces an organic secretion called thought. A scientist recently told me that he doesn’t believe anything is real if he can’t see it under his microscope.
This view is known as naturalism, or materialism – that matter and energy are ultimately all that is real. Whereas the Christian worldview has a lot of explaining power, naturalism, in my opinion, reduces a human being to much less than what I can believe of any person or of myself. Is there nothing more to me than my physiological processes? Does my husband love me because his brain secreted that thought? I’m not saying that naturalism has no explanations for life, just that they are incredibly dissatisfying. Earlier today I listened to a song that made me cry. It just takes too much faith for me to believe that my tears were merely a caused biological process. No. I was moved deeply in my soul somewhere. In the me that is beyond physical. In the me that wants every hurt to be healed. In the me that knows DNA isn’t random. In the me that wants to live forever.
For other phenomenon that naturalism doesn’t explain well, think of personality, the origin of the universe, the existence of morals and choice. Check out my earlier blog on this topic here.
And remember my favorite C.S. Lewis quote:
” I believe in Christianity as I believe that the sun has risen: not only because I see it, but because by it I see everything else.”
~ Betsy McPeak
“Christianity was the ultimate product of religious syncretism in the ancient world. Its emergence owed nothing to a holy carpenter.” That is the claim made at www.jesusneverexisted.com where Jesus is called “The Imaginary Friend.”
If you do a google search of “Jesus not real,” quite a few websites will pop up. To answer claims that Jesus is not a real historical person, we can appeal to evidence.
In commenting on the Ham/Nye debate a few months ago, I said that evidence is not that helpful when persons from 2 opposing world-views are in a debate about the meaning of particular pieces of evidence. Each side has its own interpretation of the evidence. In that case, the debate needs to be about epistemology – or how we know – and about the framework for interpreting evidence.
But there are times for evidence.
I want to be clear that there is a robust evidential basis for the belief that Jesus Christ entered history as a real person, and that he is not an imaginary friend. For this week’s blog, I want to simply post some quotes (without commentary) from extra-Biblical ancient sources that corroborate the Biblical accounts of Jesus:
Cornelius Tacitus (55-120 AD), “the greatest historian” of ancient Rome:
“Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their centre and become popular. Accordingly, an arrest was first made of all who pleaded guilty; then, upon their information, an immense multitude was convicted, not so much of the crime of firing the city, as of hatred against mankind. Mockery of every sort was added to their deaths. Covered with the skins of beasts, they were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames and burnt, to serve as a nightly illumination, when daylight had expired. Nero offered his gardens for the spectacle, and was exhibiting a show in the circus, while he mingled with the people in the dress of a charioteer or stood aloft on a car. Hence, even for criminals who deserved extreme and exemplary punishment, there arose a feeling of compassion; for it was not, as it seemed, for the public good, but to glut one man’s cruelty, that they were being destroyed.”
Gaius Suetonius Tranquillas, chief secretary of Emperor Hadrian (117-138 AD):
“Because the Jews of Rome caused continous disturbances at the instigation of Chrestus, [Claudius] expelled them from the city.”
“After the great fire at Rome [during Nero’s reign] … Punishments were also inflicted on the Christians, a sect professing a new and mischievous religious belief.”
Flavius Josephus (37-97 AD), court historian for Emperor Vespasian:
“At this time there was a wise man who was called Jesus. And his conduct was good and he was known to be virtuous. And many people from among the Jews and other nations became his disciples. Pilate condemned him to be crucified and to die. And those who had become his disciples did not abandon his discipleship. They reported that he had appeared to them three days after his crucifixion and that he was alive; accordingly, he was perhaps the messiah concerning whom the prophets have recounted wonders.” (Arabic translation)
Julius Africanus, writing around 221 AD, found a reference in the writings of Thallus, who wrote a history of the Eastern Mediterranean around 52 AD, which dealt with the darkness that covered the land during Jesus’s crucifixion:
“Thallus, in the third book of his histories, explains away the darkness as an eclipse of the sun–unreasonably, as it seems to me.” [A solar eclipse could not take place during a full moon, as was the case during Passover season.]
Pliny the Younger, Roman governor of Bithynia in Asia Minor around 112 AD:
“[The Christians] were in the habit of meeting on a certain fixed day before it was light, when they sang in alternate verses a hymn to Christ, as to a god, and bound themselves by a solemn oath, not to any wicked deeds, but never to commit any fraud, theft or adultery, never to falsify their word, nor deny a trust when they should be called upon to deliver it up; after which it was their custom to separate, and then reassemble to partake of food–but food of an ordinary and innocent kind.” Pliny added that Christianity attracted persons of all societal ranks, all ages, both sexes, and from both the city and the country. Late in his letter to Emperor Trajan, Pliny refers to the teachings of Jesus and his followers as excessive and contagious superstition.
Emperor Trajan, in reply to Pliny:
“The method you have pursued, my dear Pliny, in sifting the cases of those denounced to you as Christians is extremely proper. It is not possible to lay down any general rule which can be applied as the fixed standard in all cases of this nature. No search should be made for these people; when they are denounced and found guilty they must be punished; with the restriction, however, that when the party denies himself to be a Christian, and shall give proof that he is not (that is, by adoring our gods) he shall be pardoned on the ground of repentance, even though he may have formerly incurred suspicion. Informations without the accuser’s name subscribed must not be admitted in evidence against anyone, as it is introducing a very dangerous precedent, and by no means agreeable to the spirit of the age.”
Emporer Hadrian (117-138 AD), in a letter to Minucius Fundanus, the Asian proconsul:
“I do not wish, therefore, that the matter should be passed by without examination, so that these men may neither be harassed, nor opportunity of malicious proceedings be offered to informers. If, therefore, the provincials can clearly evince their charges against the Christians, so as to answer before the tribunal, let them pursue this course only, but not by mere petitions, and mere outcries against the Christians. For it is far more proper, if anyone would bring an accusation, that you should examine it.” Hadrian further explained that if Christians were found guilty they should be judged “according to the heinousness of the crime.” If the accusers were only slandering the believers, then those who inaccurately made the charges were to be punished.
The Jewish Talmud, compiled between 70 and 200 AD:
“On the eve of the Passover Yeshu was hanged. For forty days before the execution took place, a herald went forth and cried, ‘He is going forth to be stoned because he has practised sorcery and enticed Israel to apostacy. Anyone who can say anything in his favour, let him come forward and plead on his behalf.’ But since nothing was brought forward in his favour he was hanged on the eve of the Passover.”
Lucian, a second century Greek satirist:
“The Christians, you know, worship a man to this day–the distinguished personage who introduced their novel rites, and was crucified on that account. … You see, these misguided creatures start with the general conviction that they are immortal for all time, which explains the contempt of death and voluntary self-devotion which are so common among them; and then it was impressed on them by their original lawgiver that they are all brothers, from the moment that they are converted, and deny the gods of Greece, and worship the crucified sage, and live after his laws. All this they take quite on faith, with the result that they despise all worldly goods alike, regarding them merely as common property.” Lucian also reported that the Christians had “sacred writings” which were frequently read. When something affected them, “they spare no trouble, no expense.”
Mara Bar-Serapion, of Syria, writing between 70 and 200 AD from prison to motivate his son to emulate wise teachers of the past:
“What advantage did the Athenians gain from putting Socrates to death? Famine and plague came upon them as a judgment for their crime. What advantage did the men of Samos gain from burying Pythagoras? In a moment their land was covered with sand. What advantage did the Jews gain from executing their wise king? It was just after that that their kingdom was abolished. God justly avenged these three wise men: the Athenians died of hunger; the Samians were overwhelmed by the sea; the Jews, ruined and driven from their land, live in complete dispersion. But Socrates did not die for good; he lived on in the teaching of Plato. Pythagoras did not die for good; he lived on in the statue of Hera. Nor did the wise king die for good; he lived on in the teaching which he had given.”
Historian and archeologist Sir William Ramsay set out to disprove the historicity of the books of Luke and Acts, but contrary to his expectations, his archeological teams found that Luke was historically accurate, for example in correctly naming 32 countries, 54 cities, and 9 islands. The corroborating evidence was so strong that Sir Ramsay converted to Christianity.
Who do you say Jesus is? Imaginary friend or historical figure?
~ Betsy McPeak
This past week I watched a 7-minute video clip done by the History channel about George W. Bush’s soon-to-be-released portrait paintings. Now before you tune me out or react, this blog has nothing to do with Bush’s policies or positions. I want to talk about him as a human being. What I saw in this short video clip about him was a true model of how we, as believers, should be interacting with others. Bush calls it “personal diplomacy.”
As you know, we are called to be ambassadors for Christ in II Corinthians 5:20:
Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God.
You’ve heard it said that we should win the person, not the argument. That might be an overused phrase, so I want to put a fresh twist on it by saying that you should strive to know the people you are sharing with well enough to be able to paint them.
Bush painted Tony Blair as a man of conviction, because that’s how he saw him.
Bush painted Ellen Johnson Sirleaf as strong and capable, because that’s how he saw her.
Bush painted Juichiro Koizumi as a fun guy (an Elvis lover!), because that’s how he saw him.
Now I know we are not all painters, but think about really listening to someone, really studying them, seeing their face and expressions, coming to truly know them as a person, their likes and dislikes, their passions and pursuits – so that IF you were a painter, you could paint them. Know them that well. Study them that much. I imagine Jesus looked in this way at the woman at the well, Zacchaeus, Nicodemus, the rich young ruler, and maybe even Pilate.
Professor Jerram Barrs, Professor of Christian Studies and Contemporary Culture at Covenant Seminary says that we ought to look for the image of God in every person. Wherever a person is reflecting their creator who made them, we can connect and get to know them, whether it is through gardening or art or communication or travel or love for coffee. George W. Bush says “I spent a lot of time on personal diplomacy and I befriended leaders. I learned about their families and their likes and dislikes to the point where I felt comfortable painting them.”
Bush tells of a time when the Crown Prince of Saudi Arabia and he had a real difference of opinion. The Prince was threatening to leave the talks. Bush knew that he had a farm and loved his land. So Bush invited the Prince to his ranch where they could share their love for the land. Bush says he became very fond of the Crown Prince, soon to be King. A bridge was built, and the Prince stayed.
Of course you have to be genuine in your desire to know others as people. Don’t turn this into a technique just to get to share the gospel. Many times you will see others come into the kingdom. Jerram Barrs shares how he connected with his step-father through gardening, when he was having difficulty relating to him otherwise. Years later, his English step-father came to Christ when he visited Jerram’s garden in St. Louis. But we cannot always count on such results. We must speak truth clearly and in love, and that will yield unpredictable results. (See this blog.) Results are not up to you.
What is up to you is to be a faithful ambassador of Christ, to build bridges and make connections, to see others as people made in the image of God – to know them well enough to paint them.
~ Betsy McPeak
This is not a “Noah” movie review. This is a blog about how we should interact with art. Hopefully, you can take away some thoughts about how to relate to movies, including “Noah,” and art in general.
I used to only interact with art that I “liked” (and that was before Facebook). A friend helped me break out of my consumer attitude toward art, so that I could look past what I personally liked to trying to understand what the artist is saying.
Christian speaker, author, and apologist Ellis Potter, in his article, “Is Art a Commodity or a Relationship?” points out that our personal taste is not the best measure of whether art is worthy or not.
Ellis considers how we should interact with art and artists:
Christian parents often ask me: “What kind of films should I let my children
watch?” “What kind of music should I let my children listen to?” These
questions are asked in love and concern for the edification and protection of the
children. But, they are built on a disturbing underlying assumption: that art is a
commodity, which we consume. They are questions of diet: Which films,
paintings, or music should I consume because they will be nourishing to me, and
which should I avoid? Andy Warhol could see that the American people wanted
art to be product, so he painted a Campbell’s Tomato Soup Can. It was a great
insult to the American people, but they loved it. If art is only products to be
produced and consumed, then we can be self-centered and protective in our
approach to it. But art is really expressions in various languages of observations,
questions, complaints, admiration, challenges, encouragements made by human
beings as part of a great conversation with the cosmos, or god and other people.
If human expression is only products to be consumed, then we should never
have a conversation with an alcoholic, a drug addict, a homosexual or a
prostitute, because their conversation will probably not be edifying. But Jesus
spent much of his time with these sorts of people because he knew who they
really were – fearfully and wonderfully made in the image of God.
It actually made me mad when I read this article years ago. If it irritates you – just mull over it a bit. I have come to think that it is a wholesome, enriching way to interact with art. I feel freed from measuring art by how representational it is. I can now ask myself what the artist is saying, and interact with the thoughts and expressions of the artist. This approach opens up interesting conversations with others who interact with art.
If you choose to see “Noah,” instead of simply asking yourself how representational it is of the Biblical account, try asking yourself what the writer and director are saying through the movie. After all, the director made no attempt to be faithful to the Biblical account. As the Washington Times reported on March 24,2014:
Director Darren Aronofsky called his movie “the least biblical biblical film ever made,” The Telegraph reported. He also claimed his leading character, Noah, was the “first environmentalist,” something that suggests the movie storyline doesn’t exactly follow the Bible’s.
Some questions you might ask after watching “Noah”:
- How does the movie portray justice and mercy?
- Does Noah’s character change during the course of the movie? How?
- Does the movie take the Biblical account seriously?
- What is the movie saying about the nature of man? the nature of God?
What other questions can you come up with?
If you see “Noah,” try viewing it — and other art — as a relationship, rather than a commodity.
~ Betsy McPeak
“The doubleness or indecisive tornness of doubt can be described from the outside with high-noon clarity. But from the inside it is foggy, grey, and disorienting. The world of doubting feels like a world with no landmarks and no bearings.” ~ Os Guiness
If you have doubts about the Christian faith, you are not alone. A Christian audience was polled about their doubts with this result:
15% doubt that there is a God.
5% doubt that God is good.
5% doubt that the Bible is true.
7% doubt that Jesus is the son of God.
68% doubt that they are God’s child.
I’m going to summarize the thoughts of 3 apologists who have done considerable work in dealing with doubt.
Michael Wittner, Apologist and Professor at Grand Rapids Theological Seminary:
Doubt is uncertainty. You’re not sure. Doubt can be objective (Is there a God?) or subjective (Is my faith genuine?). If doubts really trouble you, it is a good sign that you truly care. Those who have rejected God do not struggle with their doubts in this way. Faith is like horseradish, a little goes a long way. The most important thing about faith is not how much you have, but how well-placed it is. Doubt is really a question. The answer should be sought out. Honest doubt will obey God if it is answered. Dishonest doubt won’t respond to God even if knowledge comes. Jesus doubted on the cross when he said, “My God, my God, why have you forsaken me?” But afterwards he committed his spirit into God’s hands. Commit to what you do know, not to what you don’t know. Knowledge is not enough for faith (the demons know), but it is necessary. Seek knowledge, ask God for it, and then commit yourself to God as he gives you answers.
Allister McGrath, Professor of Theology, Ministry and Education at King’s College London:
“Doubt is not unbelief. But it can become unbelief…Doubt is natural within faith. It comes about because of our human weakness and frailty. We lack the confidence to trust fully in God and long for certainty in all matters of faith.” “Doubt is like an attention-seeking child.” We shouldn’t give it too much attention, or it will lock you into a vicious cycle of uncertainty. Rather we should seek answers without overplaying our doubt, since doubt arises in the context of faith. Doubt is faith wanting certainty. Avoid a morbid preoccupation with doubt, or it can cause you to turn inward, instead of outward. “Reinforce faith with understanding, in much the same way as you would reinforce concrete with steel. Together, they can withstand far greater stress than they could ever withstand on their own.” Doubt can only turn into unbelief if you let it. Don’t let it. Don’t be ashamed of your doubts, but seek understanding through the help of other older and wiser Christians.
Os Guiness, Author, Senior Fellow with the Trinity Forum:
We can be too easy on doubt, allowing uncertainty and ambiguity, or we can be too hard on doubt, leaving doubters feeling afraid to even admit that they have doubts, even to themselves. Doubt is very serious, but it is not terminal. “A bold Christian affirmation is that because faith in Christ is true and fears no question or challenge, doubt can be a stepping stone to a tougher, deeper faith.” To believe is to be of one mind in accepting something as true; to disbelieve is to be on one mind in rejecting something as true. Doubt is being of 2 minds – between faith and disbelief – but doubt is not the same as disbelief. It is more like the Chinese idea of having one foot in one boat, and the other foot in another boat. You can leave double-mindedness if you will not allow the confusion of doubt to overtake you, but fly as a pilot would in the fog with “a solid grasp of the instruments (God’s truth and promises) and a canny realism about the storm and stress of doubt.” Common confusions need to be cleared away, such as that doubt equals unbelief, and that you believe in uncertainty, rather than according to knowledge. The pain and confusion of doubting can be relieved by understanding the type of doubt, as most doubt falls into one of several common categories, though each doubt strikes each person uniquely. Doubt can actually be constructive when it is understood and resolved, leading to an even stronger faith than before the doubting.
All 3 apologists agree that doubt is common among believers and arises out of faith.
All 3 apologists agree that doubt is not unbelief.
All 3 apologists agree that the believer who doubts ought to seek out the answers to their doubts, with the help of wise Christian friends, so that the doubt does not become terminal fogginess, which is unbelief.
~ Betsy McPeak
The word “faith” conjures up various meanings in our minds. To some it might suggest the type of optimism that it would take for an elephant to jump to a monkey on a trapeze. A leap of faith contrary to reality. Many think that those who have faith in Jesus will end up like the optimistic elephant ~ let down.
Is faith in the Trinity just wishful thinking? Or is it based on the observation of reality?
Ellis Potter, a former Buddhist monk, says that the ideas of Zen Buddhism, though attractive to him in many ways, did not explain reality as well as Trinitarian Christianity, particularly in the area of relationships. “It took less faith to believe in Christianity, because its truth is so connecting to life and reality as we live it and know it.”
Apologist Tim Keller points out that Jesus tells his followers who have little faith to consider the birds of the air and the lilies of the field. Why? Because God’s care in feeding the birds and clothing the lilies is evidence and precedence that God will feed and clothe the disciples, as well. It isn’t mere optimism. It is considered trust in God, based on God’s prior actions.
Many atheists portray faith in God as unscientific and contrary to the evidence. The writer at the website Atheist Revolution first describes faith in God as having zero evidence ~ as unscientific. Secondly, the writer defines faith in God as “continuing to believe something for which insufficient evidence exists.” An irrational faith.
Oxford Professor John Lennox says that Christianity is not un-scientific or irrational, and he resists the idea that faith in God is in opposition to a scientific way of thinking:
What I am amazed at is that serious thinkers today continue to ask us to choose between God and science. That’s like asking people to choose between Henry Ford and engineering as an explanation of the motor car.
Dictionary.com defines “faith” in this way:
1. confidence or trust in a person or thing.
2. belief that is not based on proof.
When God told Abraham to sacrifice Isaac, his only son, Abraham did not have to exercise faith contrary to what he knew about God. Although Abraham did not have proof, in one sense, the writer of Hebrews says that “he reasoned that God could even raise the dead…” Abraham’s faith was not based on thin air. His faith fulfilled both aspects of the definition above: Abraham had confidence in God, and he stepped out into unchartered ground, not with absolute proof, but with considered trust that God would act faithfully, as he had in the past.
If a father asks his son to run and get in the car, the father may not have time to prove to the son why he needs to do it, but it doesn’t make it an irrational choice if it is based on a relationship of trust.
Faith in God is much more than an elephant’s mere optimism ~ it is grounded in reality and relationship.
Question from a reader:
Why does Luke mention Lysanias as the ruler of Abilene?
Luke opens his gospel with his purpose statement. He is writing an orderly record of what happened to give certainty to his account:
Luke 1 — Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught.
Luke’s careful recording of accurate details was meant to affirm the reliability of the eye-witness accounts about Jesus. So in Chapter 3 of Luke’s gospel, he connects his account of John the Baptist to contemporary rulers:
Luke 3 — In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, during the high priesthood of Annas and Caiaphas,the word of God came to John the son of Zechariah in the wilderness.
At that point in history, references to the names and locations of rulers were used to establish time periods, since a calendar as we know it was not in use. If we didn’t have a calendar to mark the day and year of an event, today’s historian might say “in the 7th year of Obama’s presidency, when Xi Jinping was the President of China, and Vladimir Putin was the President of Russia.”
For years scholars were skeptical of Luke’s reference to Lysanias in Luke 3:1, casting doubt on the reliability of Luke’s gospel. “History makes no mention of a governor of Abilene of this name at this time…” ~ J. Davies said in his St. Luke’s Gospel. Josephus’ Antiquities record a Lysanius who was a ruler executed by Mark Anthony at Cleopatra’s request in 34 B.C.
Was Luke a sloppy historian? Did he make a 60-year mistake? Or was there actually another Lysanias during the ministry of John the Baptist?
Two archaeological discoveries would confirm that Luke was NOT mistaken about the Lysanias who lived during the reign of Tiberius. One of those discoveries is an inscription found in 1737 by the famous English traveler Dr. Richard Pocock. The inscription dates from the time of Tiberius (Roman emperor from 14 – 37 AD) which named Lysanias as the Tetrach of Abila near Damascus, just as Luke said. Be sure that the next time you are in London, you stop in to see this inscription, currently housed in the British Museum.
This evidence supports Luke in his reference to Lysanias as tetrarch during the time of John the Baptist.
If you want to read more about Luke’s incredible accuracy as a historian, go here.
Archaeological evidence confirms that Luke wrote about real people in real places in his reliable gospel account. Luke mentions Lysanias to locate the story of Jesus in real history.
~ Betsy McPeak
In my apologetics class this past week, we discussed the COEXIST bumper sticker. I was making the point that not all of the religions on the bumper sticker can be true at the same time without denying the law of non-contradiction. Then one lady said that she would almost put the sticker on her car, not because she believes that all of the views can be true at the same time, but because she believes that we all need to be more respectful in our discussion with people of opposite views.
This same lady sent me a link to the conversation that occurred on Tuesday evening of this week at OSU (Oklahoma State University). Clayton Flesher and Red McCall, two gentlemen from the Oklahoma Atheists, had a conversation with Stuart McAllister and Andy Bannister, two gentlemen from Ravi Zacharias International Ministries entitled:
An OSU Open Forum –Perspectives: Maintaining Civility in a Pluralistic Society
Andy Bannister gave the most organized speech describing civility with these 5 points:
1. Recognize the right to belief.
We each hold beliefs, what we think is true. The government can’t regulate our beliefs. And while the government may try to protect our life, liberty and the pursuit of happiness, it cannot do so absolutely. Our life, freedom, and pursuit of happiness can be taken away, but no one can force us to give up our beliefs. We can’t make someone believe something or disbelieve something, and shouldn’t try. God doesn’t force our beliefs. We should interact with others respecting their beliefs.
2. Show generosity.
Give your opponent the benefit of the doubt. Interact with the strongest form of their position, not the weakest. Recognize the contributions of other worldviews. Andy gave the example of atheist Matthew Parris who believes that Africa needs the belief in a personal God to crush tribal groupthink, and claims that
Removing Christian evangelism from the African equation may leave the continent at the mercy of a malign fusion of Nike, the witch doctor, the mobile phone and the machete.
3. Be accountable for your words.
James 3:6 tells us how the tongue can set the whole course of our lives on fire. Be careful how you use words, especially in debate about truth. You can cause personal damage and close people off from the truth through reckless words.
4. Reflect on our shared humanity.
Andy said that the primary question of the evening might be “What does it mean to be a human being?” Clayton defined a human being as “an animal who can ask questions other animals can’t.” Andy said that being made in the image of God defines what it means to be human. So although there was no agreement, even at this basic level, Clayton said that both sides agree that most humans share basic moral values, a desire for meaning in life, a desire for community and a desire to make the world a better place, although Clayton admitted that the reasons for these shared values are not at all the same.
5. Pursue a commitment to truth.
Truth should be the goal, rather than winning a debate. If we pursue truth, we will be more apt to listen with the goal of understanding, rather than formulating ammunition in our minds as someone else speaks. Seeking truth means we demonstrate humility, but it also means that we show courage. Courage to speak the truth clearly and uncompromisingly, without losing the respect part.
The evening was set up as a conversation – not a formal debate. It was interesting to me that the views on both sides came out quite clearly, even without a debate structure. And it was also clear to me which side seemed to have the stronger position. But the first questioner of the Q&A time came to the microphone and in a rather disgruntled way said: “Well that was the lamest debate I’ve ever seen. So I want to ask the Christians – ‘What is your proof for God?’ and I want to ask the atheists – ‘What is your proof that there is no god?’ ” Both sides got to exercise civility toward this questioner who obviously misunderstood the entire evening.
Andy’s five points of civility remind me of how I Peter 3:15 tells us to defend the hope that is within us, yet with gentleness and respect. I think we all know this; we just have to remember it.
So even though all truths don’t COEXIST, our civility ought to.
~ Betsy McPeak
Two weeks ago I asked the question, “Is evidence enough?” I talked about the debate between Ken Ham and Bill Nye, and showed how their worldviews determined how they viewed the evidence, in that case — fossils. When people are totally committed to a worldview, as both Ken Ham and Bill Nye are, showing evidence is not usually a game-changer.
So when should you offer evidence for the Christian faith?
When someone wants it.
I am not being curt or sassy. I truly mean that.
There are 2 times, in my experience, when it is helpful to offer evidence.
1. To believers:
Maybe they are young and have heard about the truths of the Bible their whole life, but now as a teen or college student, they are wondering if the Bible is really a reliable document. Or maybe they have been a Christian awhile, but are now facing opposition for the first time. This was my experience. When I was faced with the challenges of my philosophy professors that I couldn’t answer, I wanted evidence. I often meet young Christians who just want to know that Jericho was a real place, that Pilate really lived, that there are non-Biblical sources written during the time of the apostles who mention that Jesus Christ lived on the earth.
2. To seekers:
One of my pastors calls the people in our lives who are attracted to Christ in us or to the gospel — “persons of Peace.” Phillip Vander Elst was such a person. After graduating from Oxford with degrees in politics and philosophy, Phillip met a really smart lady who was a Christian. He was amazed that someone smart could also believe in Jesus. Up to that point Phillip says:
Religious faith seemed to me to involve the blind worship of a cosmic dictator, and the abandonment of reason in favour of ‘revelation’. Why, in any case, should I take religion seriously, I thought, when the existence of evil and suffering clearly discredited the Christian claim that our world owed its existence to a benevolent Creator?
Phillip’s lady-friend (who eventually became his wife) introduced him to C.S. Lewis. Through reading Mere Christianity, Miracles, and The Problem of Pain, Phillip came to think that atheism didn’t even provide him a basis by which to form the question about the problem of evil:
As he [Lewis] rightly points out, we cannot complain about the existence of evil and suffering, and use that as an argument against the existence and goodness of God, unless we first believe that the standard of right and wrong by which we judge and condemn our world is an objective one. Our sense of justice and fairness has to be a true insight into reality, before we can we be justified in getting angry and indignant about all the pain and injustice we see around us. But if this is the case, what explains the existence within us of this inner moral code or compass?
Lewis’ writings convinced Phillip that Christian theism made a lot more sense in the search to understand evil in our world:
The presence within us of an objective moral law ‘written on our hearts’ points instead to the existence of an eternal Goodness and Intelligence which created us and our universe, enables us to think, and is the eternal source of our best and deepest values. In other words, Lewis argues, atheism cuts its own throat philosophically, because it discredits all human reasoning, including the arguments for atheism. “If the whole universe has no meaning, we should never have found out that it has no meaning: just as, if there were no light in the universe and therefore no creatures with eyes, we should never know it was dark. Dark would be a word without meaning.” (Mere Christianity).
Once Phillip saw the Biblical account as a viable worldview, he then turned to examine the evidence about the Bible. You can read his complete account and about all the evidence that further convinced him here. For now, let me just share one evidence that was important to Phillip in his journey from atheism to faith:
…the manuscript evidence for the authenticity and reliability of the Gospel texts is earlier and more plentiful than that for any other document of ancient times. In particular, the historical reliability of Luke’s Gospel and its sequel, the Acts of the Apostles, which is full of explicit political, legal, medical, cultural and topographical details, is confirmed by a lot of archaeological evidence as well as by plentiful documentary evidence from non-Christian sources. According, for instance, to classical scholar and historian, Colin Hemer, in his study,The Book of Acts in the Setting of Hellenistic History, 84 separate facts in the last sixteen chapters of the Acts of the Apostles have been confirmed by archaeological and historical research.
If you share evidence with someone like Bill Nye, you will probably get to hear an explanation of that evidence from a different perspective. If so, do listen and learn. But if you share evidence with a young believer or a person of Peace when they ask for it, it will likely be very helpful.
~ Betsy McPeak