Why Philosophical Proofs for God Are Better Than “Scientific” Proofs

Brian Huffling, who teaches at the seminary I attended has a fine article here called  “Why Philosophical Proofs for God Are Better Than “Scientific” Proofs.Note we also said in our booklet on God’s existence that the debate about God is primarily a philosophical one.

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Comparing Apologetic Systems: Methodology and Practice

Apologetics is a branch of Christian theology that helps give reasons for the truthfulness of the Christian faith/worldview. The word “Apologia” means “to give reasons, make a legal defense” (Acts 26:2; 2 Tim. 4:16; 1 Pet 3:15). Throughout Acts, Luke uses words such as reason, (trying to) persuade, eyewitness, witness, defense. It is true that many other religions have their own apologists. But in this post, I will focus on what are called apologetics systems. Thus, we will discuss various types of Christian apologetic systems

Classical Apologetics

Classical apologetics operates in a two-or three step process (philosophical, theistic, and evidential). Working from the vantage point of certain undeniable foundational principles, such as the laws of logic and self-existence, certain philosophical questions are addressed, such as truth, reality, meaning, and morality. Since a belief in God as creator is essential for an individual to become a Christian (Hebrews 11:6), the primary goal is to help the unbeliever understand reality untainted by false assumptions. The second step offers evidence for the existence of God, usually in the form of traditional theistic arguments and empirical data such as manuscript and archaeological evidence. Norman L. Geisler’s and Frank Turek’s I Don’t Have Enough Faith To Be An Atheist is an example of a classical method.

The outline of the book goes like this:

1.Truth about reality is knowable
2. Opposites cannot both be true
3. The theistic God exists
4. Miracles are possible
5. Miracles performed in connection with a truth claim are acts of God to confirm the truth of God through a messenger of God
6. The New Testament documents are reliable
7. As witnessed in the New Testament, Jesus is God incarnate
8. Jesus’ claim to divinity was proven by an unique convergence of miracles/his resurrection
9. Therefore, Jesus was God in human flesh.
10. Whatever Jesus (who is God) affirmed as true, is true
11. Jesus affirmed that the Bible is the Word of God
12. Therefore, it is true that the Bible is the Word of God

We notice in Point #1 that Geisler and Turek are aware that we are living in a somewhat post-modern culture. That is why they point to the issue that truth is knowable. As seen above, the classical apologist generally starts with the evidence for God outside the Bible and then works his way to demonstrating that such a God would want to reveal more of Himself to the human race through special revelation. Hence, classical apologetics relies heavily on natural theology. Of course, the classical apologist knows that many faiths try to use miracles to validate the truth of their religion. Therefore, the classical apologist demonstrates that many of the miracle claims outside the Christian faith are lacking in historical/evidential support.

While natural laws may be descriptive, they certainly are not prescriptive. Therefore, the classical apologist will demonstrate that there are good philosophical reasons to believe that miracles are both possible and actual.

Reasonable-Faith-Christian-Truth-and-Apologetics-by-Craig-William-Lane-and

Probably the most well know defender of the faith that utilizes the classical model is William Lane Craig. If you watch any of the debates with Craig, anyone can see Craig utilize cosmology and other arguments for God outside the Bible before providing evidence about the resurrection of Jesus.

Classical apologetics has also been practiced by Augustine, Anselm, and Thomas Aquinas. Modern classical apologists also include Winfried Corduan, John Gerstner, Stuart Hackett, Peter Kreeft, C. S. Lewis, J. P. Moreland, and R. C. Sproul,.

Practical Application: In my conversations, classical apologetics is always utilized. So in many of the discussions between  the following topics come up:

  1. How do you explain the Origin of the Universe?
  2. How do you explain the Mathematical Fine-Tuning of the Universe?
  3. How do you explain the Terrestrial Fine-Tuning of Planet Earth?
  4. How do you explain the Biological Fine-Tuning of Complex Life on Earth?
  5. How do you explain the Informational Fine-Tuning of the DNA molecule?
  6. How do you explain the Origin of Mathematical Laws?
  7. How do you explain the Origin of Logical Laws?
  8. How do you explain the Origin of Physical/Natural Laws?
  9. How do you explain the Origin of the First Cell?
  10. How do you explain the Origin of Human Reason?
  11. How do you explain the Origin of Human Consciousness?
  12. How do you explain the Origin of Objective Morality?
  13. How do you explain Ultimate Meaning in Life?
  14. How do you explain Ultimate Value in Life?
  15. How do you explain Ultimate
    Purpose
     in Life?

In regards to these questions, any attempt by theists to give scientific data (a peer reviewed document or book) is cast off as a “God of the Gaps” argument. Granted, I think we have provided answers to the “God of the Gaps” charge. And in return, the atheist just punts to a “nature and chance of the gaps” argument. In other words, whatever God explanation is given, some atheists assume that science (which is not a search for natural/material causes alone) will be able to show that eventually we will arrive at naturalistic explanation.

Historical /Evidential Apologetics

Historical Apologetics does have some things in common with classical apologetics in that they begin with evidence to demonstrate the truth of Christianity. Both the classical and historical apologist see historical evidence to be crucial to the defense of Christianity. However, the historical apologist doesn’t see the need for theistic apologetics (starting with evidence for God outside the Bible) as prior to historical apologetics. The classical apologist believes it begs the question to discuss the resurrection as an act of God unless one had first established that a God exists who can intervene into the world. The historical apologist argues that one can show that God exists by demonstrating from the historical evidence alone that an act of God occurred, as in the resurrection of Jesus Christ. Jesus is the supreme apologetic.

When looking at the New Testament, the approach of historical apologetics is to start with the historicity of the New Testament documents and then to use the miracles of Christ, particularly the resurrection, to point to the fact that Christ is the Son of God. This approach shows that there is a theistic God exists who can work miracles. Historical apologetics generally begins by attempting to show the historicity of the New Testament documents by using the following syllogism:

1. The New Testament documents are historically reliable evidence.
2. The historical evidence of the New Testament shows that Jesus is God incarnate. This claim to divinity was proven by a unique combination of His miracles/His speaking authority, His actions, and His resurrection.
3.Therefore, there is reliable historical evidence that Jesus is God incarnate.

So we see in this syllogism that another step would be to examine the New Testament claims of Christ to be the Son of the theistic God who offers miraculous proofs for his claims. The most important part of this type of evidence is that Christ was resurrected from the dead. Once the deity of Christ is established, it can be, and often is, argued that the Bible is the Word of God, since Jesus (who is God) affirmed it to be so. Two present day historical apologists are Gary Habermas and Mike Licona who specialize in the resurrection of Jesus.

Over the years, I have had my share of discussions about what we can know about Jesus. I recently finished reading the book called The Resurrection of Jesus: A New Historiographical Approach by New Testament historian Mike Licona. In the book Licona discusses what is called “The Historical Bedrock.” These three facts are:

1. Jesus’ death by crucifixion

2. Very Shortly after Jesus’ death, the disciples had experiences that led them to believe and proclaim that Jesus had been resurrected and had appeared to them.

3. Within a few years after Jesus death, Paul converted after a personal experience that he interpreted as a post resurrection appearance of Jesus to him.

Licona is more than aware that just because there is a list of agreed upon facts that is agreed upon by historians and Biblical scholars will not make it true. If so, that would be what is called a “consensus gentium fallacy” which is the fallacy of arguing that an idea is true because most people believe it. As Licona says, “Something doesn’t become a “fact” just because the majority of scholars believe it.” (The Resurrection of Jesus: A New Historiographical Approach, pg 279).

However, as Gary Habermas says, “Certainly one of the strongest methodological indications of historicity occurs when a case can be built on accepted data that are recognized as well established by a wide range of otherwise diverse historians.” (see Norman L. Geisler and Paul K. Hoffman, Why I Am A Christian: Leading Thinkers Explain Why They Believe (Grand Rapids, MI: BakerBooks, 2001), 152.

Historian Christopher Blake refers to this as the “very considerable part of history which is acceptable to the community of professional historians.” (See Christopher Blake, “Can History be Objective?” in Theories of History, Ed. Patrick Gardiner (New York: Macmillan, 1959), pp. 331-333; cited in Geisler and Hoffman, 152.

Habermas completed an overview of more than 1,400 critical scholarly works on the resurrection from 1975 to 2003. He studied and catalogued about 650 of the texts in English, German and French. Habermas reports that all the scholars who were from across the ideological spectrum agreed on the Historical Bedrock that Licona mentions. Therefore, the scholars and historians that Habermas researched were not all from a conservative or traditional perspective. Some of the critical scholars even included atheists, agnostics, Christians and Jews. So there was some impartiality in the study.

Bart Ehrman and The Historical Bedrock
What is interesting is Licona’s discussion of Bart Ehrman. Ehrman has become somewhat of a hero of the atheist community because of his popular works such as Misquoting Jesus, etc. I hope the atheist community knows Ehrman agrees with the Historical Bedrock.

For example:

1. Jesus died by crucifixion: Ehrman says: “One of the most certain facts of history is that Jesus was crucified on orders of the Roman prefect of Judea, Pontius Pilate” (see The New Testament: An Historical Introduction to the Early Christian Writings, pgs, 261-262).

2. Very shortly after Jesus’ death, the disciples had experiences that led them to believe and proclaim that Jesus had been resurrected and had appeared to them: Ehrman says: “Why, then, did some of the disciples claim to see Jesus alive after his crucifixion? I don’t doubt at all that some disciples claimed this. We don’t have any of their written testimony, but Paul, writing about twenty-five years later, indicates that this is what they claimed, and I don’t think he is making it up. And he knew are least a couple of them, whom he met just three years after the event (Galatians 1:18-19).” ( see The New Testament: An Historical Introduction to the Early Christian Writings, pgs, 282).

3. Within a few years after Jesus death, Paul converted after a personal experience that he interpreted as a post resurrection appearance of Jesus to him: Ehrman says: “There is no doubt that [Paul] believed that he saw Jesus’ real but glorified body raised from the dead.” (see see see The New Testament: An Historical Introduction to the Early Christian Writings, pgs, 301).

Practical Application:  I generally can start with people by getting them to agree that there are at least three facts about the Historical Jesus that are held by most critical scholars and historians. I list some of those sources here. See here as well.

We can  then discuss the best explanation for the resurrection appearances. Former atheist Anthony Flew said the resurrection of Jesus was the best attested miracle claim that he had seen (see There Is A God? How the World’s Most Notorious Atheist Changed His Mind(New York: Harper Collins, 2007). Another aspect of the historical argument  is the argument from prophecy. Fulfilled prophecy does not prove the existence of God, but it does show that events predicted in his Name that come to pass are evidence of his special activity. See more here: Is Jesus the Messiah? The Messianic Task or  here: The Argument from Miracles: A Cumulative Case  for the Resurrection of Jesus of Nazareth.   In the end, the debate over the resurrection is always going to be about metaphysics. One approach is what it called the a priori  approach while the other is called the a posteriori approachDeductive reasoning is called a priori (prior to looking at the facts) and inductive reasoning is called a posteriori (after seeing the evidence). If one has decided that many of the events in the New Testament are not possible (because of an a priori commitment to naturalism), it will impact how they interpret the evidence (after examining it). Some scholars may say they are open to taking an posteriori approach to the resurrection, when it comes time to actually examine the evidence. However, in many cases, they set the bar so high that no amount of evidence will ever convince them. So in many cases, if one is just utterly convinced that the natural world is all there is than we are back to natural theology and whether naturalism can explain reality better than theism.

Also, one reason historical apologetics will always come up is because even if someone does believe in some sort of Intelligence or Designer  in nature, they will eventually have to look into history to get a fuller picture of God and his plans for humanity. Another popular level book on evidential apologetics is James Warner Wallace’s Cold Case Christianity. 

You can see him lecture here:

Presuppositional Apologetics

Another approach to apologetic methodology is called the presuppositional approach. This approach starts by assuming Christian truth about God and Jesus as revealed in Scripture and reasons from Christianity. The presuppositional apologetic to the unbeliever begins with reasoning “from” Christianity through special revelation (Bible). The presuppositionalist assumes the content revealed in Scripture to be true and encourages the unbeliever to do the same since these assumed biblical truths offer only possible foundation and explanation for life and godliness- a framework on which to make of the world and God the way they actually exist. Due to the noetic effects of sin (sin on the mind), the unbelievers presuppositions are deemed irrational and inadequate to understand or explain the basis for religion, morals, communication and beauty. In some instances presuppositionalists test consistency by using the laws of logic. The goal is to demonstrate in any of several ways, that only biblical presuppositions provide the tools for one to make sense of reality and show that Christianity offers the only foundation and framework on which on which to make sense of the world and God.

The apostle Paul says that God’s existence and attributes can be “clearly seen” (Romans 1:18-20) since they have been “shown” to the unbelieving world through “the things that are made” (nature). Therefore, the unbelievers problem is not one of not understanding the truth of God, but of suppression, which leads to not receiving the truth.

As former atheist J. Budziszewski says:

” I am not at present concerned to explore Paul’s general claim that those who deny the Creator are wicked but only his more particular claim that they are intellectually dishonest. Notice that he does not criticize nonbelievers because they do not know about God but ought to. Rather, he criticizes them because they do know about God but pretend to themselves that they don’t. According to his account, we are not ignorant of God’s reality at all. Rather, we “suppress” it; to translate differently, we “hold it down.” With all our strength we try not to know it, even though we can’t help knowing it; with one part of our minds we do know it, while with another we say, “I know no such thing.” From the biblical point of view, then, the reason it is so difficult to argue with an atheist—as I once was—is that he is not being honest with himself. He knows there is a God, but he tells himself that he doesn’t. How can a person explain how he reached new first principles? By what route could he have arrived at them? To what deeper considerations could he have appealed? If the biblical account is true, then it would seem that no one really arrives at new first principles; a person only seems to arrive at them. The atheist does not lack true first principles; they are in his knowledge already, though suppressed. The convert from atheism did not acquire them; rather, things he knew all along were unearthed.”

Presuppositional apologetics differs from classical apologetics in that presuppositional apologetics rejects the validity of traditional proofs for the existence of God. Also, the presuppositional apologist differs with both classical and historical apologetics in its use of historical evidence. The presuppositionalist insists that one must begin with presuppositions or worldviews. The historical apologist believes that the historical facts “speak for themselves.” They are “self-interpreting” in their historical context. The pure presuppositionalist, on the other hand, insists that no facts are self-interpreting, that all facts are interpreted and can be properly understood only within the context of an overall worldview.

One well known presuppositionalist was the late Cornelius Van Till. Van Till answered the objection that the presuppositionalist method is circular by claiming that every system of though is circular. For example, a rationalist can defend the authority of reason only by using reason. Also, the Christian worldview is the only one that renders reality intelligible in its own terms. To read more about Van Till, click here.

Depending on how one is defined, there are three or four basic kinds of presuppositionalism: (1) revelational presuppositionalism (2) rational presuppositionalism and (3) systematic consistency. Some view Francis Schaeffer’s apologetic as an example of a fourth variation that might be called practical presuppositionalism. Each approach differs in the way in which a worldview is judged for truth.

Practical Application: I can’t say I have utilized a ton of presuppositonal apologetics. I do agree with the Romans 1 text that people do suppress truth. But it can be a challenge to start with the Bible with people.

Cumulative Case Apologetics

Advocates:
1. Paul Feinberg
2. C.S. Lewis
3. C. Stephen Evans
4. Basil Mitchell
5. Richard Swinburne

Advocates of the “cumulative case” method say the nature of the case for Christianity is not in any strict sense a formal argument from probability. In the words of Basil Mitchell, the cumulative case method does “not conform to the ordinary pattern of deductive or inductive reasoning.” The case is more like the brief that a lawyer makes in a court of law or that a literary critic makes for a particular interpretation of a book. The cumulative case method is an informal argument that pieces together several lines or types of data into a sort of hypothesis or theory that comprehensively explains that data and does so better that any alternative hypothesis. Paul Feinberg says that “Christian theists are urging that [Christianity] makes better sense of all the evidence available than does any other alternative worldview, whether that alternative is some other theistic view or atheism.” The data that the cumulative case seeks to explain include the existence and nature of the cosmos, the reality of religious experience, the objectivity of morality, and other certain historical facts, such as the resurrection of Jesus.

C.S. Lewis said that “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.” ( The Weight of Glory, “Is Theology Poetry?” (1944), para. 24, p. 92). To apply what Lewis says, we can utilize what is called inference to the best explanation. The inference to the best explanation model takes into account the best available explanation in our whole range of experience and reflection. Another example of this approach is seen in a book like A Meaningful World: How the Arts and Sciences Reveal the  Genius of Nature by Benjamin Wiker and Jonathan Witt.

Also, using God as an explanatory explanation is seen in philosophical theology or natural theology arguments. The book The Blackwell Companion to Natural Theology does a fine job in handling this issue.

To see a short example of this approach online see,  The Return of the God Hypothesis  by Stephen C. Meyer or Paul Copan’s God: The Best Explanation

Practical Application: I do like this approach. When talking to people, you can find common ground in that all humans observe the same things. Thus, they are both seeing many of the same features of reality. The question becomes is the most adequate explanation for what these features of reality.  Frank Turek has taken this approach in his latest book called Stealing from God.

One More Thing: The Issue of Evidence

Lionel Ruby in his text, Logic: An Introduction says:

“Every person who is interested in logical thinking accepts what we shall call the “law of rationality,” which may be stated as follows: We ought to justify our conclusions by adequate evidence…. By “adequate evidence” we mean evidence which is good and sufficient in terms of the kind of proof which is required. There are occasions when we require conclusive proof, as in mathematics, and there are occasions when it is sufficient to establish the probability of a given conclusion, as in weather prediction. But in all cases the evidence must be adequate to its purpose.” (1960, p. 131, emp. added).

I have been told by some atheists that they just want sufficient evidence. But they just can’t get there. But in reality, this really translates as what Ruby just stated as “conclusive proof” as in mathematics and logic. While the atheist waits for the “conclusive proof,” they are allowed to live a life in complete autonomy from God.

Also, remember the advice of the late Ronald Nash about the issue of proofs. As Nash said:

“What tends to be forgotten is the subjective nature of proof. First, proofs are person-relative. In other words, proofs are relative, which is simply to admit the obvious, namely, that the same argument may function as a proof for one person and result in little more than contempt for someone else. Second, proofs are relative to individual persons. A person’s response to an argument will always reflect varying features such as their past and present personal history. Proofs also may be relative to persons in particular circumstances. Therefore, proofs must pass tests that are not only logical but also psychological. No argument can become a proof for some person until it persuades a person.”

Atheists may say they left the faith for intellectual or evidential reasons. However,  my experience shows me there are always emotional or volitional issues involved in the process. In approaching the God question, is it true that all of us are completely objective? Not a chance.

Sources:

1. House, H.W, and J. Holden, Charts of Apologetics and Christian Evidences. Baker Publishing Group. Grand Rapids, 2007.
2. Geisler, N.L. BECA. Baker Publishing Group, Grand Rapids, 2007, pgs, 41, 154, 316, 607.
3. Cowan,S. editor, Five Views of Apologetics, Grand Rapids, MI: Zondervan Publishers, 1999.

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Book Review: Can We Trust the Gospels? by Peter J. Williams

Can We Trust the Gospels? by [Williams, Peter J.]

Can We Trust the Gospels?, Peter J. Williams, 2018. 160 pp. Crossway.

Peter J. Williams (PhD, University of Cambridge) is the principal of Tyndale House and the consulting editor and coordinator of this project and author of Early Syriac Translation Technique and the Textual Criticism of the Greek Gospels.

I have read my share of books on the “trustworthiness” or “reliability” of the Gospels. Granted, we have to define what we mean when we say we can “trust” the Gospels. As William’s notes,

“This book’s title, Can We Trust the Gospels?, is therefore carefully chosen. It addresses the question by looking at evidence of the Gospels’ trustworthiness. The great thing about trust is that it is something we all understand to a degree because we all exercise it. Most of us regularly place our personal safety in the hands of others. We trust food suppliers, civil engineers, and car manufacturers literally with our lives. We also depend on friends, social media, and financial services. Of course, our trust is not absolute and unquestioning. If we see flagrant breaches of hygiene in a restaurant, we probably stop eating there. But trust is still something we exercise daily. Trusting the Gospels is both the same as trusting other things and different. It is the same in that we often have to evaluate the credibility of people and things in daily life. It is different in that the Gospels contain accounts of miracles and of a man, Jesus Christ, who is presented as the supernatural Son of God who can rightfully claim ownership of our lives  But before we consider such claims, we need to ask whether the Gospels show the signs of trustworthiness we usually look for in things we believe.”- pgs 15-16.

Williams proceeds to show the Gospels are trustworthy by discussing topics such as non-Christian sources for Jesus (Ch 1), The Genre of the Gospels (Ch 2), Whether the Gospel authors knew their stuff (Ch 3), Undesigned Coincidences (Ch 4), Do We Have the Actual Words of Jesus (Ch 5), Has the Text Changes (Ch 6), What about Contradictions (Ch 7), and Would the Gospel Authors Make Things Up? (Ch 8).

This is fairly short book (160 pages), but I think Williams brings to light some real gems that support the trustworthiness of the Gospels.

Chapter 1 concludes by saying non- Christian sources confirm the basic facts from the New Testament such as:

1.Christ’s death under Pontius Pilate in Judaea between AD 26 and AD 36,

2. that Christ was worshiped as God early on,

3. that Christ’s followers often experienced persecution,

4. that Christians spread far and fast,

5. that some early Christian leaders would have known of Christ’s family origins.

Ch 2 discusses the relationship between all four Gospels and how much one Gospel may have used from another. Williams notes that Q is only a hypothetical document. At least by the time of Irenaeus (writing ca. AD 185), the authors of the four Gospels are identified as the following:

Matthew, a tax collector from Capernaum (Matthew 9:9; 10:3), was one of Jesus’s twelve disciples, also called apostles. • Mark, not one of the Twelve, was the apostle Peter’s interpreter in Rome. Generally identified as John Mark, whose mother, Mary, had a property in Jerusalem (Acts 12:12), he was a cousin of Barnabas (Colossians 4:10), who originated from Cyprus (Acts 4:36). • Luke, not one of the Twelve, was a medical doctor (Colossians 4:14) who accompanied Paul on some of his travels round the Mediterranean and was the only New Testament writer who may have been a Gentile. • John son of Zebedee, was one of the Twelve, the younger brother of James, and a fisherman from Capernaum.

Williams doesn’t spend time arguing for a specific date for each Gospels but notes the earliest and most compete copies we have for the Four Gospels are dated at the second and third centuries. As Williams notes:

“It is rarely appreciated that for us to have four Gospels about Jesus is remarkable. That is an abundance of material to have about any individual of that period. In fact, even though Jesus was on the periphery of the Roman Empire, we have as many early sources about his life and teaching as we have about activities and conversations of Tiberius, emperor during Jesus’s public activities”-pgs. 39-40.

In Ch 3, Williams lists the numerous towns and geographical regions that the authors of the Gospels are familiar with. As Williams rightly notes, “the lists, of course, do not show that the Gospels are not largely fictional. The information in the lists, however, would be extremely surprising if we were to think of the Gospel writers as having lived in other countries, such as Egypt, Italy, Greece, or Turkey, and having made up stories about Jesus”  (pg 54).  The four Gospels demonstrate familiarity with the geography of the places they write about. In total, they mention twenty-six towns: sixteen each in Matthew and Luke and thirteen each in Mark and John (pg 55). The lists show the following: 1. All writers display knowledge of a range of localities from well known, through lesser known, to obscure; 2. No Gospel writer gains all his knowledge from the other Gospels, since each contains unique information. 3. All writers show a variety of types of geographical Information -pg 56.

Ch 4 follows the work of John Blunt and most recently Lydia McGrew on evidence for what is called “undesigned coincidences.” As Williams notes.  this argument demonstrates that “writers show agreement of a kind that it is hard to imagine as deliberately contrived by either author to make the story look authentic.”-pg 87. Williams gives a few examples of this in the Gospels. The goal is to show that undersigned coincidences provide evidence the Gospel authors are written by eyewitnesses.

Ch 5 discusses the issue of whether we have the actual words of Jesus. Williams  notes that while Jesus did speak Aramaic this doesn’t rule out that Jesus may have spoken Greek. He says “the prolonged contact in Palestine between speakers of these two languages would have ensured that many people understood some of each and that prolonged and repeated misunderstanding would have been relatively rare. Language contact means that a Jew speaking in Greek to a Jewish audience would plausibly be able to use specifically Aramaic words as recorded in Matthew 5:22 (raka) and 6:24 (mamōna), both of which occur in the Sermon on the Mount. Also, by the time of Jesus many Greek words had been loaned into Aramaic. If Jesus originally told the parable of the prodigal son in Aramaic, there is no reason why he could not have used some of the very vocabulary found in our Greek version, such as the Greek word symphōnia (“music,” Luke 15:25), which by then had been adopted into Aramaic. Jesus presumably would have spoken Greek with the Greeks in John 12:23, with the centurion in Matthew 8:5–13, with the Greek woman in Mark 7:26, and possibly also with the Herodians in Mark 12:13.”-pg 109.

Since Ch 6 is about the integrity of the text and whether it has been changed or not,  we should note that since Williams has been the principal of Tyndale House and the consulting editor and coordinator of this project and author of Early Syriac Translation Technique and the Textual Criticism of the Greek Gospels, he knows quite a bit about textual issues and the process of translation of the Gospels. He notes that “ given the question of the trustworthiness of the Gospel text, it is rational to have a high degree of confidence in the text of the Gospels as it appears in modern editions. These editions themselves indicate where uncertainties lie. Any changes to the text from the earliest composition would have to be limited to (1) changes to an individual Gospel, or (2) changes that were small enough to be adopted as authentic by copyists who would not want to have passed on anything they knew was changed, or (3) changes for which there is ongoing evidence in our manuscripts. One more thing: A lot of copying was done by professional scribes, who were trained and paid simply to replicate faithfully what they had in front of them. The idea that scribes acted as if they were authors or were the source of constant ideological change in texts goes against what we know about scribes from the ancient world.” – pg 122.

The final chapter (Ch 7),  examines the contradictions issues.  Bart Ehrman and online skeptics have been relentless in attempting in pointing out ‘apparent’ contradictions in the Gospels. Williams lists some of the significant ones. He calls them “deliberate formal contradictions” -pg 123.  Williams says that when it comes to John’s Gospel, perhaps “John’s Gospel has recorded contradictions at the superficial level of language to encourage the audience to think more deeply. It is somewhat similar to how Dickens opened his A Tale of Two Cities with a whole list of contradictions to characterize the inconsistencies of an era. He famously began, “It was the best of times, it was the worst of times.” – pg 127.  Williams also asks since Jesus is portrayed as speaking one or both sides of the contradiction,  is it possible Jesus using paradox to illustrate a point?- pg 126.

Obviously there has been larger works dealing with the contradiction topic.

Williams book is not as extensive as a book like Craig Blomberg’s massive The Reliability of the New Testament. It isn’t intended to be. At times, I wanted to see more extensive treatments on certain issues. But I know there are other resources on these topics. For example, when Williams mentions Richard Bauckham’s work on the use of names in the Palestinian region, this alerts this alerts the reader there is a place to turn for a more extensive treatment of the topic.

From my experience, one of the largest challenges to the trustworthiness of the Gospels is the miraculous. Williams mentions this issue towards the very end of the book. Overall, this is a fine contribution to the trustworthiness of the Gospels.

 

 

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5 People to Look Out For at Bible Study: A Response

This clip is quite funny. The sad thing is that I have run into many of these types of responses in my own life. What about you? Let’s look at a few of them:

  1. “New Testament Nate” and “Feel Good Frank” would benefit from our post called Are Christians Naively Marcionite in Their Theology and Practice?
  2. “Moralistic Megan” would benefit from some historical apologetics and a much deeper understanding of who Jesus really is. He is not just a moral teacher. See our post: Handling an Objection: “I love the moral teachings of Jesus but I don’t think He is divine.”
  3. “Oblivious Olivia” needs to read  Clay Jones on the Canaanites topic here. As far as Jesus not being nice, she needs to remember Jesus isn’t Barney. 
  4. “Scientific Sam” needs to read the 100 or more responses to David Hume’s arguments.
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Teaching on Decision Making and the Will of God

Here is a teaching we did on a very pertinent topic. There have been countless books written on this topic. But why? Obviously, Christians are concerned they are making the right choices. Is it because they want perfect control over their lives? They want perfect security? They are terrified they might make a mistake (fear, fear, fear!)? Or, they think it is demonstration of true spirituality by telling others they can see God directing every detail of their lives? Does God have a perfectly detailed plan for out lives? The list goes on. We will discuss some of the common pitfalls that Christians fall into when making decisions.

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Responding to the objection by Christians who say “I don’t need any evidence for my faith!”

Any of us who have been involved in the apologetic endeavor are probably familiar with the comments by some Christians who say “I don’t need any evidence or reasons for what I believe.” In other words, this individual thinks it is more spiritual to trust God  because He can only be pleased by faith (Heb. 11:6). Thus, for these people, the object of faith is sometimes described as resting in God Himself (Gen 15:6; Rom 4:24). Even in the New Testament, Jesus confirms this issue (Mark 11:22). And even as God is the object of faith, the author of the Gospel of John directs his audience to Jesus as being the object of faith as well (John 20:31).

Granted, these types of individuals may be ignorant to the fact that the apostles approach to spreading the message of the Gospel is characterized by such terms as “apologeomai/apologia” which means “to give reasons, make a legal defense” (Acts 26:2; 2 Tim. 4:16; 1 Pet 3:15); “dialegomai” which means “to reason, speak boldly” (Acts 17:2; 17; 18:4; 19:8), “peíthō” which means to persuade, argue persuasively” (Acts 18:4; 19:8), and “bebaioō ”which means “to confirm, establish,” (Phil 1:7; Heb. 2:3). [1]

The reality is that it is impossible to even profess the name of Christ or claim to be of His followers without relying on some evidence. Granted, it is true when someone comes to faith in the Lord, they are not required to give a dozen arguments for why they have decided to made the choice to follow the Lord. However, as time goes on, they will find out very quickly that many will ask them ‘why’ they have chosen to make this decision.

Naturally, many Christians will say they have supernatural certainty for their faith and will commonly say “I experience the Holy Spirit in my life.” Obviously, they can be oblivious to the fact that they sound no different than a Mormon.

What Christians need to remember is that every experience a Christian has is based on what is already found in the Bible. And the Bible is a form of evidence. Thus, Christians are already relying on a form of testimonial evidence and they are also relying on the memories of those that wrote and recorded the events in the Bible. They think the writers of the Bible are telling the truth. The Gospel of John uses words that are usually translated as witness, testimony, to bear witness, or to testify. The total usage of these words in John’s Gospel is larger than any of the Synoptic Gospels. The book of Acts is the next book with the most references to the terms related to eyewitness testimony. We see in the following New Testament passages where testimony and witness is used as a means to verify events:

• Luke 1:4: “Since many have undertaken to compile a narrative of the events that have been fulfilled among us, just as those who were eyewitnesses from the beginning and ministers of the word have handed them down to us, I too have decided, after investigating everything accurately anew, to write it down in an orderly sequence for you, most excellent Theophilus, so that you may realize the certainty of the teachings you have received”

•Acts 2:32: “This Jesus God raised up, and we are all witnesses of it”

• Acts 3:14-15:But you disowned the Holy and Righteous One and asked for a murderer to be granted to you, but put to death the Prince of life, the one whom God raised from the dead, a fact to which we are witnesses.”

• Acts 5:30-32: “The God of our fathers raised up Jesus, whom you had put to death by hanging Him on a cross. “He is the one whom God exalted to His right hand as a Prince and a Savior, to grant repentance to Israel, and forgiveness of sins. “And we are witnesses of these things; and so is the Holy Spirit, whom God has given to those who obey Him.”

•1 John 1:1: “What was from the beginning, what we have heard, what we have seen with our eyes, what we looked upon and touched with our hands concerns the Word of life”

•Acts 10:39 : “We are witnesses of all that he did both in the country of the Jews and (in) Jerusalem. They put him to death by hanging him on a tree.”

•Acts 4:19-20: “Peter and John, however, said to them in reply, “Whether it is right in the sight of God for us to obey you rather than God, you be the judges. It is impossible for us not to speak about what we have seen and heard.”

•1 Peter 5:1: “So I exhort the presbyters among you, as a fellow presbyter and witness to the sufferings of Christ and one who has a share in the glory to be revealed.

•2 Peter 1:19: ” We did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty.”

•John 21:24: “This is the disciple who is bearing witness about these things, and who has written these things, and we know that his testimony is true.”

•1 Corinthians 15: 3-8: “For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me. For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God.”

Christians also rely on their perception to know there is a Creator.

“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, because that which is known of God is revealed in them, for God revealed it to them. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. Because, knowing God, they didn’t glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened.” (Rom.1:18-21)

In this passage, God’s knowledge is described as “eternal power and divine nature.” Paul lays out the basic principle of cause and effect. Paul says since God is the Designer (God is the cause), His “everlasting power and divinity” are obvious, “through the things that are made” (this is the effect).For Christians, they  perceive truth about God, because the basic truths about God are “clearly seen” (Rom. 1:20). Thus, they rely on their perception.

What’s the point? 

Christians that claim to be demonstrating a ‘higher’ form of spirituality and trust in God because they say they don’t need any evidence or reasons for their beliefs can be ignorant to what we just discussed. Keep in mind that I am well aware of the limitations of apologetics and the use of reasons and evidence. But let’s admit we are already relying on some evidence for our beliefs!

  1. Garrett J. Deweese, Doing Philosophy as a Christian (Downers Grove, ILL: IVP Publishers, 2012), 78-79.
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