Sermon Blog

Made In God's Image

When we were kids, we had this kind of instinctive question: “What is that for?” We’d walk into the shed, or the kitchen, or the store and just point and ask. Eventually we’d ask that question from the shower, and then things got awkward.  But it’s a great question. You need to know what a thing is for, what it’s supposed to do, how it is supposed to be used.  We call this design: “purpose, planning, or intention that exists or is thought to exist behind an action, fact, or material object.”

We want to know the design of things because we recognize that if we don’t understand what something if for, things can go bad quickly. We don't walk into the pharmacy when we are sick and just pull something off the shelf and hope it works. We need to know what it is designed to do so that we can know what it is intended to accomplish, and how we can effectively use it for that purpose.

There’s a difference between what we can do with something and what we should do with something. And when we use them within the design, the flourish; when we use them outside of the design, they fall apart. 

  • I can use a hammer to put screws into my deck, but that will break the screws, because they were not made to be hammered.
  • I can use my hammer as a poker in a fireplace, but it will hurt the hammer, because it’s not made to stir hot coals.
  • Or I can use a hammer on nails, and all is well.

 I should use my lungs to inhale oxygen; I can use my lungs to inhale lots of other things. I should use my teeth to chew food; I can tear off bottle caps or pull a train with a rope. I should use my words to speak truth and bring life; I can lie and leave devastation behind me if I so choose.

It is tremendously important to figure out the purpose or intention of something. Why is it like it is? What did the designer intend? What is it made to do, not just what can I do with it? And specifically in this series, we are going to ask the question, “What is the purpose, planning or intent that exists in us, not just as humans but as men and women?”

So we have to put a foundation in place this Sunday that we will build on for the rest of the series. We will breaking down the following statement over the next  six weeks. We are made in God’s image, designed to flourish as men and women in complementary community for the glory of God. We are starting today by focusing on what it means to be made in the image of God.

“In the beginning, God created the heavens and the earth.” (Genesis 1:1)

 We live in a universe that was created purposefully. A personal, infinite, eternal, just, loving, holy God designed this universe and everything in it to reflect his glory, greatness, beauty, power, intelligence, love, wisdom, justice, mercy… the list goes on. The universe is God’s artistic masterpiece, and we are part of it. A purposeful, creative God created humanity purposefully and creatively as well.

 We are the “imago dei” designed in the image of God (Genesis 1:27)

In the Ancient Near East, rulers would put up statues or icons in their territory so there would be an image representing the presence of that ruler. That’s the language the Bible uses to describe us. In all of creation, we are unique. As humans, we are the icons of God in the world. We are designed to represent God. There are at least two important implications we need to address.

First, we are image bearers, not animals. In 2005, the London Zoo put on an exhibit of people. "Warning: Humans in their Natural Environment" read the sign at the entrance to the exhibit. Some were joking they should start a breeding program. Others were disappointed they wore swimsuits under their fig leaves. Several children could be heard asking, "Why are there people in there?" London Zoo spokeswoman Polly Wills says that's exactly the question the zoo wants to answer. "Seeing people in a different environment, among other animals ... teaches members of the public that the human is just another primate," Wills said. "We have set up this exhibit to highlight the spread of man as a plague species and to communicate the importance of man's place in the planet's ecosystem," a London Zoo spokesman said. One participant added, “It kind of reminds us we aren’t that special.”

But there were differences. “While their neighbors might enjoy bananas and a good scratch, these eight have divided interests, from a chemist hoping to raise awareness about apes to a self-described actor/model and fitness enthusiast. For others, the aping around is just another forum for rampant exhibitionism and self-promotion.…[they have] board games, music…allowed to go home each night.”   (“Crowds Go Ape Over Human Zoo Exhibit,” nbcnews.com).

 The idea that we are image bearers is increasingly a counter-cultural message. I hear stories all the time about how animals do certain things and so we should too. “Did you know swans mate for life?”  Yes, and rabbits don’t. “Did you know young male elephants will go rogue when adult male elephants are absent?” Yes, and marmoset fathers basically steal the baby from the moment it’s born and let it interact with its mom as little as possible. “Have you seen the list of animals that display homosexual behavior, or that never do, or that lay down their life for their young, or that eat their young?” 

 Yes, I saw that on Animal Planet. It was all very entertaining. But you know what? My dog did not watch that with me thinking, “Wow, lions are just mean. And I wonder if crocodiles ever considered how the parents of those little deer might feel?”  No, my dog licked himself and then worked at not peeing on the carpet when Braden got home.

We have been designed to be more than just animals. Why does this matter? Because ideas have consequences. We tend to act on things we believe are true. If you listen to the message our culture sends us, you would think we are, in fact, just a high order animal. I apologize if any of the following lyrics offend you, but it’s what you hear when you go the gym or walk down the street, and I guarantee your kids know at least some of these songs.

  • “You and me baby ain’t nothin’ but mammals so let’s do it like they do on the Discovery Channel.” (The Bloodhound Gang)
  •  “Baby, I'm preying on you tonight, hunt you down eat you alive. Just like animals, animals, like animals.” (Maroon 5)
  • “No, we're never gonna quit, Ain't nothing wrong with it. Just acting like we're animals. No, no matter where we go,'Cause everybody knows, we're just a couple animals.” (Nickelback)
  • In a song about wanting to have sex with both underaged and married women, Toma says, “Let me see you act like an animal straight out the cage…”
  • When Miley Cyrus and Robin Thicke made headlines last year for doing a dance during an award ceremony that was astonishingly graphic, Robin Thicke sang this line: “But you're an animal, baby, it's in your nature.”

This doesn't include all the nature shows and school textbooks that insist we are lucky accidents of evolution. If that’s true, then we should just choose the animal we like and copy it.

But Christianity insists that we aren’t animals. We have been designed differently. There is a purpose, planning and intention to us that is not found anywhere else in creation. That’s why we can even have a discussion about how God has not only designed the world, but designed us. The Bible presents a clear break between mankind - as the only part of Creation bearing the image of God in body, soul and spirit - and the rest of the animal kingdom. 

  • Artistic Awareness. We recognize beauty as beauty. We create for the sake of enjoyment. We take long walks on the beach because it’s soothing. We climb mountains because they are there.  We tell stories with art, we are profoundly moved by music. We write fiction that tells us truth.
  • Conscious Identity. We have a sense of self, an identity that is formed throughout the course of our life. We ask questions like, “What is the purpose in life?” I promise you my cat is not asking that question.
  • Rationality. We study, predict, experiment. We reason our ways through dilemmas. We make a distinction between truth and non-truth. As a kid, I had a goat that couldn’t even distinguish between tin cans and food.
  • Abstract Thinking. We try to identify our emotions. We say things like, “Yeah, but what if we did it this way. I wonder what would happen? We brainstorm. We have Think Tanks. Dolphins are really smart, but there are no think tanks at Sea World.
  • Moral Nature. We have the capacity to make moral judgments and be held morally responsible.  When we were in Gulf Shores, we went to a small zoo. For $10, you could sit in an enclosure with five lemurs and play with them. One of them peed on me.  Now, had that been another guest, there would have been some consequences. But it was a lemur. A furry monkey pees wherever it wants, and it’s really cute the whole time. No on judged him; no one put him in time out.
  • Stewardship. We can bring order from chaos. We have the ability to come up with a plan on how to bring peace to hostile situations. We can step into nature and purposefully alter it – for better or worse. While at that zoo in Gulf Shores, we saw a couple majestic lions sunning themselves on a pedestal. Lions are strong enough that in the wild, a pack of them can pretty much do what they want. But watching those two, I’m pretty sure they weren’t thinking much past, “Wow. It’s really warm up here. And I would so eat that lemur if that fence weren’t there.” People put the fence there. People made a plan. Animals don’t do that.
  • Relationships. Our relational capacity is different from an animal’s relational capacity.  We not only experience empathy, kindness, altruism, fellowship, transparency and honesty, we can choose to do that or not.
  • Spiritual Communion with God (the desire and ability). Animals don’t worship. They don’t have a “God-shaped hole” in their heart. Our rabbit wants us to scratch it’s nose and give it food, water, and attention. And an outdoor pen it can escape from. When it shows up at our neighbor’s, it wants food, water and attention. People want those things too, but God has placed something is us that seeks him and connects with Him. In addition, we are recipients of Christ’s salvation and love. Horses and whales are not dead in their sins. The rest of the created world will benefit when one day God’s renewal of all of creation through Christ finally arrives, but when Christ died for the ungodly, he was not dying for animals.

 Bambi and Babe and Finding Nemo have helped to create an image of animals as analogous to people, but they are, after all, just fictional. While humans and animals can both have mind, will and emotions - and animals have value and worth of their own -  the similarities are superficial, not deep. We share a common creator; it should be no surprise that we see common threads. But only humanity has a free will with which to override instinct, an immortal soul that Christ died to redeem, a longing for transcendence, a moral sense and duty, and a spirit to experience God and form a relationship with him. 

Second, we are image bearers of God, not our culture. This has to do more with our identity of Christians than simply our identity as people.The ways in which our culture determines what it means to be a real men or a real women is terribly flawed.

 You are not a man because you are an athlete, or you have money, or you have a gorgeous wife hanging on your arm, or you like to climb mountains, or whatever other currently fashionable trend is used to measure manliness. The rugged mountain man look is coming back. I guess the metrosexual look got old. Give it a year or two and “real men” will look entirely different.

You are not a woman because you look like whatever type of model is currently popular, or you know how to keep up with fashion, or you can cook great meals or juggle a job and a family or you have men falling all over themselves to get to you or whatever other stereotype is currently putting pressure on you.

We bear God’s image, not Madison Avenues’. Men’s Health and Maxim are not the standard bearers of what it means to be a man. Vogue and Redbook and the O Network are not the measure of what it means to be a woman. As Christians, we believe that,

 “We are His creation, created in Christ Jesus for good works, which God prepared ahead of time so that we should walk in them.” 

We are the product of His hand, heaven’s poetry etched on lives, created in the Anointed, Jesus, to accomplish the good works God arranged long ago.” (Ephesians 2:10)

Why does this matter? Because ideas have consequences. We need to know for what purpose or intention God created us, and we need to know more specifically for what purpose or intent God created men and women, and more specifically as followers of Christ. Here’s the crucial idea Christianity has about people: We are unique, stamped with the purpose plan and design that comes from bearing the image of God. And because of that, it’s important that we make sure we understand how God designed us so we can see how our Creator has ordered life so that it is for our good and His glory.

Looking Ahead: CLG in 2015

As I was thinking over the past year, several topics kept coming up again and again. As I wrote the list down, I realized it’s very much what is in my heart as I think about where we are going this next year. I offer this to you so there is no question about where our priorities are as a church, and so that you can hold us accountable. Also, there is a recommended resource list on the back table of books, websites and podcasts that would be worthwhile supplemental resources for you continuing spiritual growth.

 The Preeminence of Christ 

He is the exact image of the invisible God, the firstborn of creation, the eternal. It was by Him that everything was created: the heavens, the earth, all things within and upon them, all things seen and unseen, thrones and dominions, spiritual powers and authorities. Every detail was crafted through His design, by His own hands, and for His purposes. He has always been! It is His hand that holds everything together. He is the head of this body, the church. He is the beginning, the first of those to be reborn from the dead, so that in every aspect, at every view, in everything—He is first. God was pleased that all His fullness should forever dwell in the Son who, as predetermined by God, bled peace into the world by His death on the cross as God’s means of reconciling to Himself the whole creation—all things in heaven and all things on earth.” (Colossians 1:15-21)

It’s not about us. It’s never about us. Jesus must increase, and we must decrease. There is only one true hope for the world. There is only one true solution for terrorism, and racism, the exploitation of women and children, our struggling friendships, our families, this hard and beautiful enterprise we call church. It’s Jesus. Scott, Ted and I will never preach well enough to save you. Our worship leaders will never lead songs well enough to lead you into genuine worship. Your church community will never be capable and present enough to heal the things only Christ can heal. We can point people toward the hope of the world, but we are not the hope of the world. It's Christ in us – that’s “the hope of glory” (Colossians 1:27).

 The Importance of Scripture

  • “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness.” (2 Timothy 3:16)

  • “For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope.” (Romans 15:4)

  • “You have been reborn—not from seed that eventually dies but from seed that is eternal—through the word of God that lives and endures forever. For as Isaiah said…‘the word of the Lord will endure forever.’ This is the word that has been preached to you.” (1 Peter 1:23-25)

The Bible is foundational, reliable Truth. It’s where we start and end our perspective in every area of life. Granted, there are a lot of other ways to learn truth about God’s world (science, psychology, economics, sociology, etc), but we must view the big questions of  life – morality, meaning, purpose, sin, salvation, identity, etc - through the lenses of the truth of Scripture.

All truth is God’s truth, so genuine Scriptural and natural revelation will not be contradictory. When we feel like life and Scripture clash, we have to do the hard work of making sure we are seeing both of them honestly.  The more we understand both clearly, the more we see the beauty, purpose and hope in God’s design of the world.

The Tension of Discipleship 

  • “Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth.“ (2 Timothy 2:15)

  • “Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God.” (2 Corinthians 3:5)

 The Bible presents a picture of discipleship that simultaneously requires nothing of us and requires everything. We rest in Christ - and we work, ‘fighting the good fight’ and ‘running the race.' We strive to better ourselves -  in the midst of a grace that we know will cover us when we will fail, and we always do. We reap what we sow - yet we are lavishly and inexplicably forgiven. We train for righteousness - but we will only be right with God when Christ imputes righteousness to us.

There are two distortions that can creep in. The first is to think we must sacrifice nothing of our desires, priorities, money, time, etc. The second is to think that sacrifice is what justifies or saves us. Our desire is to present a well-rounded view of discipleship. 

The Power of Identity

  • “Yet to all who received him, to those who believed in his name, he gave the right to become children of God…” (John 1:12)

  • “But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light.” (1 Peter 2:9)

  • “How great is the love the Father has lavished on us, that we should be called children of God… Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is.”  (1 John 3:1-2)

As a follower of Christ, I am a child of God. I am a disciple of Christ. Every other identity I have must fall under the lordship of that reality. I am a pastor, a father, a husband, a Crossfitter, a Weber, a married man, a teacher, a coach… I could label myself  based on my self-esteem, my money, my position in life, my citizenship, my vocation, my sexuality, my gender, my family history – but they all go on the altar.  They all bow to one to whom I give the power to define me.

The Necessity of Humility and Gentleness

  • “Be completely humble and gentle; be patient, bearing with one another in love.” (Ephesians 4:2)

  • “Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves.” (Philippians 2:3)

  • “Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience.” (Colossians 3:12)

  • “Who is wise and understanding among you? Let them show it by their good life, by deeds done in the humility that comes from wisdom.” (James 3:13)

 We are called to discernment and accountability because we are people of Truth, but none of us are in a position to be arrogant or judgmental because we are a people in desperate need of grace. 

“This is the tension of discipleship. Peter understands, and then he doesn't understand at all. One moment he is walking on water, the next, he is sinking, the moment after that, he is saying with the other disciples to Jesus, “You are the Son of God.” At the end, the disciples all promise to stand by Jesus, and Peter pledges that even if he must die with Jesus, he will not deny him; within an hour or two, the disciples are all gone except for Peter, who stays in proximity to Jesus long enough to claim with all the persuasiveness that his sailor's vocabulary will offer, “I do not know the man!” A rooster brings him back to himself and he weeps bitterly. Peter is rock and stumbling block at almost the same moment, and he is blessed with just enough self-awareness to know both things are true of him. 

He is, in this respect, representative of those who follow Jesus. If you have not known yourself to be both brilliant and clueless as you follow Jesus, fierce and craven, faithful and running for your life at almost exactly at the same time, you are not paying attention. Jesus does not say he will build his church on a rock such as Peter because the man's insight is so great or his faithfulness so remarkable... “Blessed are you, Simon, son of John, for flesh and blood has not revealed this to you but my Father in heaven.”

- “The Tension of Discipleship,” http://www.pilgrimpreaching.org/2005/08/the_tension_of_.html 

We have to get over ourselves and our agendas. This is why we stress honesty and transparency. Know who you are with and without Christ, and share your story with others without shame. We are all in this journey of discipleship together. We all kneel, broken, at the foot of the Cross, and when we stand it is only because a resurrected Christ has reached down a hand in love and helped us up.

 The Promise of True Community

For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known. And now these three things remain: faith, hope and love. But the greatest of these is love.” (1 Corinthians 13:12)

I am more and more convinced that to be fully known and fully loved is one of the core longings in the human heart.

“To be loved but not known is comforting but superficial. To be known and not loved is our greatest fear. But to be fully known and truly loved is, well, a lot like being loved by God. It is what we need more than anything. It liberates us from pretense, humbles us out of our self-righteousness, and fortifies us for any difficulty life can throw at us.” – Tim Keller, in The Meaning of Marriage

 In Christ, we are fully known and fully loved. We, as ambassadors of Christ, are called to embody this in two ways: we seek to be fully known (to some, not all), and we seek to fully love those we know.

  • We speak truth about ourselves and to others.

  • We always point people to Christ as the source of their true, spiritual identity.

  • We seek the Scriptures together to better understand God and His World.

  • We live together in full knowledge that we spiritually sick people in desperate need of a doctor, lying on gurneys at the foot of the Cross until Jesus Christ raises us to new life.

So we are never proud, never cruel, never speaking as if we have it all together and others don’t. We simply say, with Paul, “I am the chief of sinners, “ and “God’s grace is sufficient, and His strength will be seen gloriously in my weakness.” When this happens, we begin to experience life in Kingdom of Heaven, what an old hymn called “a foretaste of glory divine.” We begin to understand what Jesus meant by the offer of abundant life. We will have a community of broken but mending people, repentant and forgiven, speaking and living truth in love, knowing and known without shame, and challenging each other to be strong in our walk with a God who is stronger than we can ever imagine. This is what we have been striving to do, and this is what you can expect in 2015:

We will stress the preeminence of Christ, the trustworthiness of Scripture, and the beauty of salvation by living with honest transparency, offering biblical truth and generous grace, striving to embrace our new identity in Christ as we respond to and rest in the love of Christ and His people.

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Recommended Resources

 

JESUS

Tim Keller, The Reason for God; The Prodigal God; Encounters With Jesus

J. Warner Wallace, Cold Case Christianity

Phillip Yancey, The Jesus I Never Knew

Gary Habermas and Mike Licona, The Case for the Resurrection of Jesus

 

THE BIBLE

Tim Keller, Galatians for You; Romans for You

N.T. Wright, Colossians and Philemon (N.T. Wright for Everyone series)

John H. Walton, The Lost World of Genesis One; Ancient Near Eastern Thought and the Old Testament

Paul Copan, Did God Really Command Genocide? Coming to Terms with the Justice of God.

Randolph Richards and Brandon O’Brien, Misreading Scripture With Western Eyes

Sarah Ruden, Paul Among the People

Kenneth Bailey, Jesus Through Middle Eastern Eyes, Paul Through Mediterranean Eyes

Phillip Yancey, The Bible Jesus Read

Tim Hegg, The Letter Writer: Paul’s Background and Torah Perspective

 

CHURCH LIFE

Mike Yaconelli, Messy Spirituality

John Burke, No Perfect People Allowed

Eugene Peterson, A Long Obedience in the Same Direction

Dietrich Bonhoeffer, The Cost of Discipleship

David Platt, Radical: Taking Back Your Faith from the American Dream

Brennan Manning, The Ragamuffin Gospel

Rich Nathan, Who Is My Enemy?

 

APOPLOGETICS (Defense of the Faith)

C.S. Lewis, Mere Christianity

Paul Copan, When God Goes to Starbucks: A Guide to Everyday Apologetics

J. Warner Wallace, Cold Case Christianity

Greg Koukl, Tactics

Tim Keller, The Reason For God

 

 

GCengage: Do Miracles Happen?

Miracles matter a lot to followers of Christ.

The heart of our faith is the Resurrection.  That miracle must have occurred in order for our faith to be valid. For a Resurrection we need an Incarnation – and that’s a miracle.  For the world in which the Incarnation occurs, we need a Creation – and that’s a miracle.  For the new life the Christ offers to all of us – we need yet another miracle.

Christians embrace the supernatural as an explanation for many events throughout the history of the world. Skeptics often see this as a giving up too easily in a search for knowledge, or trying to find places for God to fit in a world where science makes God unnecessary. So how do we respond to those who are skeptical of miraculous claims?

As always, it will be important to define terms accurately. Merriam-Webster defines a miracle as "an extraordinary event manifesting divine intervention in human affairs." David Hume used a more pejorative definition: they are "a violation of the laws of nature." Christian theologians have phrased the definition in a number of ways, but the overall opinion is that a miracle is a supernatural interaction with the world in which an event that would not have otherwise occurred does occur.

There are at least three classic objections that have been raised in response to miracles.

Objection #1: The world as we see is defined by predictability, or “uniform experience.” Miracles are so unique, so unusual, so improbable, it is more probable that the testimony for miracles is false than that the event is true. It is more likely that the witnesses to a “miracle” lied than that the uniform experience of so many others is wrong. 

In other words, extraordinary events require extraordinary evidence. Miracles are extraordinary; therefore, they require extraordinary confirmation (in this case an amount that will never be achieved). There are several ways to respond.

First, if excessive evidence is the hallmark, miracles as a category have millions of people who claim to have experienced or seen them in some fashion. That seems like a lot of evidence. 

Second, it is by no means clear why extraordinary events require excessive evidence. Events merely need evidence, whether they are extraordinary or not. Uniform experiences are like an “average”; they tell us a lot about life in general, but not necessarily about life in detail. We don’t have to look farther than the front page of newspapers to find actual events that are incredibly improbable but are nonetheless true.

  • On December 24, 1971, Juliane Koepcke was flying on an airplane that was struck by lightning and exploded in mid-air.  Juliane fell into the Peruvian jungle from 10,000 feet while strapped to her seat. She suffered only a broken collarbone, a swollen eye and a cut on her arm. Though missing her glasses, she waded downstream for nine days before finding a canoe and paddling to civilization.

  • Betty Lou Oliver was in the Empire State Building on July 28, 1945, when a plane the building. She was thrown from her elevator on the 75th floor and severely burned by the fire resulting from the crash. When firefighters put her back on the elevator to send her down for medical attention, the cables promptly snapped, and she went into a free-fall for 75 stories. She was back at work 5 months later.

Third, there is something illogical in the argument itself:  “If there is absolutely “uniform experience” against miracles, in other words, they have never happened, why then, they never have. Unfortunately, we know the experience against them to be uniform only if we know that all the reports of them are false.  And we know all the reports are false only if we know already that miracles have never occurred.  In fact, we are arguing in a circle.”  C.S. Lewis

 Objections #2: Natural explanations can be provided for most miraculous claims. If not, it’s just because we don’t understand the natural world well enough yet (i.e., quantum physics).

 At the heart of this critique is the belief that science will eventually provide answers to all the mysteries around us. It’s a “God of the Gaps” argument with the god of science as the answer. However, this gap-filler reveals an unwarranted reluctance to consider that forces beyond the natural realm may be part of the furniture of our universe – and our lives. Science is great at studying the natural world; it’s simply not meant to weigh in on whether or not there is more to reality. Tim McGrew gives a great analogy (and I have paraphrased it slightly):

“Deep in the heart of a great forest, a bird who has never seen a human being lives in contentment at the top of a large and flourishing tree. One day he flies miles to the north and spends a day eating grubs in a marsh. The day is clear and fine, with scarcely a cloud. When the bird returns in the evening, the tree where he has lived lies flat upon the ground, neatly severed at the base. 

Our bird knows that trees with dead branches sometimes snap and fall in the wind or even collapse under their own weight. He knows that severe storms can split or knock down even an apparently healthy tree. But in his experience, without exception, healthy trees do not suddenly fall on sunny days. Yet there the tree lies. What is the bird to think, and what should his skeptical friends think of his testimony that the tree did, indeed, fall? 

In all of the bird’s experience up until now, man has never played a role. But now his world has been invaded by a higher order of being that can make things happen the bird has never experienced or imagined. The generalization he has formed — that healthy trees, left to themselves, do not fall down on sunny days — is true as far as it goes. But this tree was not left to itself.”

Christians are often accused of citing a “God of the Gaps” to explain things they don’t understand. But there are always gaps; everyone believes something (or someone) will fill them. If no natural criteria can explain an event, it’s at least worth considering that a non-natural explanation - something (or someone) beyond what we know - has interacted with our world. We have not been left to ourselves.

 Objections #3:  Miracles undermine the laws of nature. This makes the efforts of science useless, because science relies on a predictable, cause/effect universe.

 I’ve heard an analogy comparing God’s miraculous intervention in the world to the way events are influenced inside a fishbowl. If someone bumps a table supporting a fishbowl, the pebbles will shake and the water will ripple.  If the fish are committed to seeking an explanation only inside the fishbowl, because they do not believe anything exists outside the fishbowl, they will never find an adequate explanation for what happened.  Maybe they think believing otherwise allows for a “God” who violates the laws of the nature in the fishbowl.

 We, however, know that if the fishbowl hadn’t been effected, laws governing all of reality, not just the reality of the fishbowl, would have broken.  In other words, an orderly and predictable world absorbs and reacts to miracles.  Not responding would actually be the problem. As C.S. Lewis’s noted in Miracles: “Miracles, if they occur, must, like all events, be revelations of that total harmony of all that exists... In calling them miracles we do not mean that they are contradictions or outrages; we mean that, left to her [Nature] own resources, she could never produce them… there are rules behind the rules, and a unity which is deeper than uniformity."

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 Recommended Resources:

  • “The Problem of Miracles: A Historical and Philosophical Perspective.”  William Lane Craig. www.leaderu.com

  • “The Natural as Supernatural.”  Ravi Zacharias, www.rzim.org

  •  Miracles.  C.S. Lewis.

  • Miracles: The Credibility of the New Testament Accounts. Craig Keener.

  • Chapter 6, Reasonable Faith,  William Lane Craig

  • Chapter 3, Is God Just a Human Invention?  Sean McDowell

  • “Miracles: Is Belief in the Supernatural Irrational? “John Lennox at Harvard

  • “A Defense of the Rationality of Miracles,” Brett Kunkl

  • “Cultural Relativism and the Emasculation of Truth” (4 parts).  Ravi Zacharias

  • Blog Resources: Topical posts at The Poached Egg and Apologetics 315

GCengage: Is God A Monster?

Richard Dawkins famously wrote: “The God of the Old Testament is arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty ethnic cleanser; a misogynistic, homophobic, racist, infanticidal, genocidal, filicidal, pestilential, megalomaniacal, sadomasochistic, capriciously malevolent bully.”

That kind of accusation makes sense coming from someone who wants to discredit Gd and the Bible. However, it's not just the atheists who struggle with the Old Testament. I was raised in a pacifist Mennonite community, and there were just large sections of the Old Testament that nobody talked about in polite company. We read the story about David and Goliath with as much detachment and inner condemnation as we could. We wondered how much we should cheer for David’s mighty men, who were the elite forces of their day. We cheered when Sampson brought the temple down, but with some guilt.  So what do you think we did with all the God-ordained wars in the Old Testament?

Nothing.

We loved Jesus when he said “love your enemy” and “turn the other cheek,” but God? God in the Old Testament was sometimes treated like the crazy uncle who shows up at family reunions. Nobody really knows how to interact with him or explain him to others.

From a Christian apologetics standpoint, this issue is important. I think many Christians remain as confused as I was. But this is an crucial topic to address because those outside the faith aren’t letting this one slide – and rightly so. How could God be “good” if he commanded so much evil? This is the question we must be prepared to answer.

So how do we understand a sometimes confusing Old Testament God, and how do we respond to critics such as Dawkins? Let's tackle this issue by looking closely at this critique of God. In the process, we will see that the God of the Old Testament is not a God for which we need to apologize, but is rather a God who loves the world.

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The accusation: "God’s actions as seen in the Bible are incompatible with his character as described in the Bible (with genocidal wars, etc). Either he doesn’t exist, the Bible is hopelessly muddled, or God is a monster.”

First Response: “Is it possible that God knows things and/or has reasons that our beyond our ability to understand, but would make sense if we knew them?”

Sometimes we read stories about alleged police brutality or wartime atrocities, then find out later that the police were justified in what they did. We didn’t have the whole story. Of course, we get in trouble in a lot of situations precisely because we are not God – we don’t have perfect knowledge, and justice, and mercy, etc. But if God has all these things (which is the Christian claim), isn’t it possible that if we knew what God knew, we would understand? This is a modest point, but an important one.

Second Response: “Let’s clarify what we are talking about before we go any further. What do you mean by good and evil?”

The most popular atheist writers today are very outspoken about things they think are wrong, while at the same time claiming there either is no such thing, or that morality is just a personal or cultural preference.

  • “Morality is a collective illusion of humankind put in place by our genes in order to make us good cooperators.” – Michael Ruse

  • “The universe we observe has precisely the properties we should expect of there is, at bottom, no design, no purpose, no evil and no good, nothing but blind, pitiless indifference.”  - Richard Dawkins

  • In an interview with Skeptic, Frank Miele asked Mr. Dawkins,“How do you determine whether something is good or not, other than by just your personal choice?” Dawkins responded, “I don’t even try.”

In other words, atheists are criticizing God for being evil when compared to some sort of universal standard - which they don’t believe in. I point this out not to belittle the people holding this position, but to highlight the problem with the criticism. Not liking what God does is very different from God being evil.

Third Answer: "When the Old Testament is read properly, it becomes clear that God in not a monster at all."

Paul Copan has written a book called Is God A Moral Monster? In it, he notes some key things to remember as we think of God in the Old Testament, specifically when it comes to the issue of war. I have written on this in detail at TC Apologetics, but I will summarize here:

  •  There were justifiable reasons for cultures to be judged.

  • God waited and warned the people involved (for example, the high priest Mechizadech lived in Canaan in the city of Salem).

  • The Jewish nation exercised lex talionis (a principle which says that punishment cannot exceed the crime). What other nations had done to others was now being done to them.

  • Biblical “war texts” record a dispossession of people and destruction of worldview centers. God was destroying sinful cultural strongholds and their perpetrators (priests and military) while dispersing the population.

  • God commanded the Israelites to accept immigrants from these nations, clearly showing God was not interested in genocide.

  • We continue to see favorable references to people from all nations living in Israel after the wars.

This is not a history of genocide, but of the salvation of an area of the world from specific cultures that were some of the most brutal on record in human history. In an interview with Lee Strobel, Paul Copan quoted Miroslav Volf, a Croatian who lived through unspeakable violence during ethnic strife in the former Yugoslavia. I think his perspective contains great insight into the nature of God:

“I used to think that wrath was unworthy of God. Isn’t God love? Shouldn’t divine love be beyond wrath? God is love, and God loves every person and every creature. That’s exactly why God is wrathful against some of them. My last resistance to the idea of God’s wrath was a casualty of the war in the former Yugoslavia, the region from which I come. According to some estimates, 200,000 people were killed and over 3,000,000 were displaced. My villages and cities were destroyed, my people shelled day in and day out, some of them brutalized beyond imagination, and I could not imagine God not being angry. Or think of Rwanda in the last decade of the past century, where 800,000 people were hacked to death in one hundred days!

How did God react to the carnage? By doting on the perpetrators in a grandfatherly fashion? By refusing to condemn the bloodbath but instead affirming the perpetrators’ basic goodness? Wasn’t God fiercely angry with them? Though I used to complain about the indecency of the idea of God’s wrath, I came to think that I would have to rebel against a God who wasn’t wrathful at the sight of the world’s evil. God isn’t wrathful in spite of being love. God is wrathful because God is love.”

This is one of the messages of the anger of God in the Old Testament: God is not indifferent with respect to those who suffer human cruelty. Is it possible to conceive of a being who embodies love but does not become outraged at injustice? And while not every injustice in this life is addressed immediately, God’s plan offers at least a hope that justice will have its day, if not in this life then the life to come.

“Human anger at injustice will carry less weight and seriousness if divine anger at injustice in the service of life is not given its proper place. If our God is not angry, why should we be? That God would stoop to become involved in such human cruelties as violence is…. not a matter for despair, but of hope. God does not simply give people up to experience violence. God chooses to become involved…so that evil will not have the last word.” – Terence Fretheim

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Recommended Resources

Tactics, Greg Koukl

Is God A Moral Monster? Paul Copan

“How Could God Command Genocide in the Old Testament?” Justin Taylor, at the Gospel Coalition

“Killing The Canaanites,” Clay Jones

TC Apologetics: God of War Series (tcapologetics.org)

TC Apologetics: The Shape of Reality (Identifying Evil)

GCengage: Was Jesus Just A Myth?

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I love the Facebook page “Did Abe Lincoln Really Exist?”  It’s a satirical page that takes the same arguments people use to claim  Jesus was a myth and applies them to the life and record of Abraham Lincoln. It’s funny, but it highlights a serious topic: Did Jesus exist?  Movies Like Zeitgeist, The Da Vinci Code  and  Religious have really pushed the idea that Jesus either didn’t exist or was just another mythical god. In order to respond well to this question, there are at least three key claims that deserve a clear answer.

CLAIM #1: Jesus Never Existed

Even though atheists like Bertrand Russell and Richard Dawkins seems very excited about this claim, this idea is simply not taken seriously. Rather than cite a host of Christian scholars who obviously take issue with them, I will let Bart Ehrman respond. Ehrman is a  biblical scholar who is also an outspoken Scriptural critic. He does not believe Jesus was God, and he is highly skeptical about the reliability of Scripture, but on this issue he wrote:

“With respect to Jesus, we have numerous, independent accounts of his life in the sources lying behind the Gospels (and the writings of Paul) -- sources that originated in Jesus' native tongue Aramaic and that can be dated to within just a year or two of his life… Historical sources like that are is pretty astounding for an ancient figure of any kind 

Moreover, we have relatively extensive writings from one first-century author, Paul, who acquired his information within a couple of years of Jesus' life and who actually knew, first hand, Jesus' closest disciple Peter and his own brother James. If Jesus did not exist, you would think his brother would know it… 

Moreover, aspects of the Jesus story simply would not have been invented by anyone wanting to make up a new Savior. The earliest followers of Jesus declared that he was a crucified messiah. But prior to Christianity, there were no Jews at all, of any kind whatsoever, who thought that there would be a future crucified messiah. 

The messiah was to be a figure of grandeur and power who overthrew the enemy. Anyone who wanted to make up a messiah would make him like that. Why did the Christians not do so? Because they believed specifically that Jesus was the Messiah. And they knew full well that he was crucified. The Christians did not invent Jesus…”

Ehrman does not conclude that Jesus was the Messiah, but he clearly makes the case for his existence. In an entry called “Christ Myth Theory,” even Wikipedia (which has received a lot of criticism for having a somewhat hostile view toward Christianity) notes:

“The hypothesis that a historical Jesus figure never existed is supported only by a very small minority of modern scholars… biblical scholars and classical historians now regard theories of non-existence of Jesus as effectively refuted.”

 CLAIM #2: Jesus is a compilation of myths

Books like Joseph Campbell’s The Hero with a Thousand Faces and The Masks of God, as well as James George Frazer’s The Golden Bough, reignited a modern dialogue by claiming that the stories of Krishna, Buddha, Apollonius, Osiris, Jesus and others were all connected.

Jewish scholar Samuel Sandmel calls this "parallelomania” – people see an apparent similarity and then go “maniacal” in their attempts to create a parallel connection in the stories.  The fact that a fictional story bears a resemblance to a later historical event is hardly a sufficient reason to dismiss the event. Here is a more recent example from J. Warner Wallace:

“What if I told you that a man named Morgan Robertson once wrote about a British ocean liner that was about 800 feet long, weighed over 60,000 tons, and could carry about 3,000 passengers? The ship had a top cruising speed of 24 knots, had three propellers, and about 20 lifeboats. What if I told you that this ocean liner hit an iceberg on its maiden voyage in the month of April, tearing an opening in the starboard side forward portion of the ship, and sinking along with about 2,000 passengers? Would you recognize the event from history? 

You might say, “Hey, that’s the Titanic!” Well, you would be wrong. While all these details are identical to the Titanic, the ship I am talking about is the “Titan” and it is a fictional ship described in Robertson’s book called “The Wreck of the Titan” or “Futility” (Buccaneer Books, Cutchogue, New York, 1898). This book was written fourteen years BEFORE the disaster took place, and several years before the construction was even begun on the Titanic!"

Correlation is not causation. Similarity is not plagiarism. Furthermore, there are at least six separate problems with the mythical “dying and rising god” analogy: 

  • There are no dying and rising gods similar to Jesus in mythology.

  • No evidence suggests that Jesus fit that profile of the pagan gods even if the “dying and rising god” similarities were true.

  • In 1 Corinthians15, we have one of the earliest Christian creeds dating to around 55 AD. Paul said it was “received,” so it was already in place before then. The idea that a mythical Jesus emerged in that short of a time span is very hard to defend.

  • Similarities between Mithraic and Christian rituals were written about by early Christians, but the writers saw it as a distortion of Christian practices, not a foundational tradition that helped to start Christianity. In fact, Mithraism didn’t reach the area in which Christianity began until the later part of the first century (thanks to Roman soldiers bringing the ideas back with them).

  • Because the Christian community was largely populated by people raised in Judaism, the idea that early Christians would choose to combine pagan myths with their faith is very unlikely (something about “having no other gods”).

  • The early followers of Christ clearly believed him to be divine, as seen in the many ICTHUS carvings that have survived. (ICTHUS is an anagram for “Jesus Christ, Son of God, Savior.”)

CLAIM #3: We don’t need a physical Jesus to die and resurrect.

The idea is that a spiritual Jesus, or a real Jesus with a purely spiritual resurrection, would be sufficient for the Christian claims about salvation and resurrection. Therefore, we don't need to worry about the controversy over his historicity or legacy. However, the historical resurrection of Jesus is crucial to all the core doctrinal claims of Christianity.

Jesus’ death did not prove His divinity; anybody can die. His Resurrection was the proof. “By being raised from the dead [Christ] was proved to be the mighty Son of God, with the holy nature of God Himself." (Romans 1:4, The Living Bible). Paul writes very clearly about the importance of this claim:

“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 (Peter), 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.” (1 Corinthians 15:3-7)

Through His Resurrection, Jesus’ claims about the ability to forgive sin were confirmed:  “If Christ is not risen, then our faith is in vain…That is, if there truly was no resurrection, then we, believers, are to be pitied for being so hoodwinked.  If for this life only we have hoped in Christ, we are the most pitiable people of all.” (1 Corinthians 15:17-19)  If Jesus can break the power of physical death, then his claim to cancel spiritual death carries a lot of weight.

 RECOMMENDED RESOURCES 

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 “When they say that Christian beliefs about Jesus are derived from pagan mythology, I think you should laugh. Then look at them wide-eyed and with a big grin, and exclaim, "Do you really believe that?" Act as though you've just met a flat earther or Roswell conspirator. You could say something like, "Man, those old theories have been dead for over a hundred years! Where are you getting this stuff?" Tell them this is just sensationalist junk, not serious scholarship. If they persist, then ask them to show you the actual passages narrating the supposed parallel. They're the ones who are swimming against the scholarly consensus, so make them work hard to save their religion. I think you'll find that they've never even read the primary sources.”  – William Lane Craig

Read more: http://www.reasonablefaith.org/jesus-and-pagan-mythology#ixzz2af6RdBhh

GCengage: Is the Bible Reliable?

The Da Vinci Code put the criticism of the reliability of the Bible on the cultural map by embedding several controversial claims into the public square:

  • The accepted history of Christianity is a lie.
  • The Gospels are remarkably inaccurate.
  • Constantine got rid of other competing gospels.
  • Judaism and early Christianity were actually religions of goddess worship.
  • Jesus was clearly not God.

DVC had a huge impact on the public perception of the Bible. For some, it confirmed their disbelief. For others, it caused them to doubt the reliability of the Bible, and they scrambled to come up with a way to cling to Jesus while explaining away the Bible.  In previous weeks, we noted that 1) God exists, 2) we can know true things about him, and 3) it is in Christianity that we find the fullness of God’s revelation of himself through Jesus Christ.  Of course, we learn about Jesus through the Bible, so today’s focus is on the reliability of the Bible. As a way of thinking through some of the claims, here are some minimal facts about the Bible that it would be helpful to know.

Minimal Fact #1: It’s a serious historical book.

  • Real people really wrote it. Those people are part of history.
  • The book itself can be tracked throughout history, and if you study it the same way you study other ancient books, it stands out in its accuracy and preservation.  This had a lot to do with the way the early church very carefully preserved writings that stood above other things that were written about Jesus.
  • It’s also falsifiable in ways other religious texts are not: it makes claims about public events that are meant to be tested. It tells embarrassing stories about its heroes and gives unnecessary details.  In addition, the Bible itself claims that if the key teaching is proven false – the death and resurrection of Jesus – the entire system is false.

Minimal Fact #2: What’s in it now is what was in it then.

The Bible is often compared to the telephone game, where one person copies from another, who copies from another, and so on until the message that is received is nothing like the message that was intended. Another claim is that the Bible has been translated so many times that error has taken over the text. These are simply not the case. The Bible stands out in terms of its safe transmission. 

It’s worth noting there is absolutely no reason to believe that a notion of the sacred feminine was deleted, and no reason to believe that a secret, powerful group of people bullied certain books out of into the canon of Scripture. What we have now is what they had then, and what they had then was determined by a very public and careful process.

Minimal Fact #3: The Bible is Internally Consistent  

There's a lot that could be said here (see "Recommended Resources" at the end of this post), but let's look at one particular area that has gained recent popularity: undesigned coincidences. This happens when more than one writer give details about a story that seem insignificant in isolation, but put into context with others they create a cohesive, comprehensive picture.

  • For example, in Matthew 8:16 we read, “When evening came, many who were demon-possessed were brought to him and he drove out the spirits with a word and healed all the sick.” The comment about evening seems irrelevant in comparison to casting out demons and healing the sick. Who cares what time of day it was?  But when reading other accounts, the pieces fall into place. Mark records the same incident and says that it was on a Sabbath (Mark 1:21). Matthew 12:10 notes the Jews would not heal on the Sabbath Since theJews considered 6pm as the end of the day,  people brought the sick people to be healed in the evening.  Small detail; interesting cohesion of stories.
  • Luke 9:36 records the disciples seeing Elijah and Moses, hearing God’s voice , and telling no one. That seems odd, doesn't it? Wouldn't they tell everybody? Mark 9:9-10 gives the explanation: “Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. They kept the matter to themselves, discussing what “rising from the dead” meant”.
  • In John 6:5, we read this incident in the life of Jesus: When Jesus looked up and saw a great crowd coming toward him, he said to Philip, “Where shall we buy bread for these people to eat?” Why Phillip? Philip rarely gets any specific press, so why here? Why now?  Well, it turns out they were in Philip's home town. Who else would they ask? (John 1:44; Luke 9:10)

Minimal Fact #4: The Bible is Externally Verifiable

  Archaeology has provided massive amounts of corroborating evidence for the Biblical record. Check out biblicalarcheology.org for a lot of very cool examples.  In addition, ancient non-Christian writers such as Thallus, Josephus, Tacitus, Tranquillas, and Pliny recorded events in the life of Jesus and the early church. (For a good list with quotes, go to http://www.authenticlight.org/2011/01/ancient-writers-who-mention-jesus.html, or http://www.equip.org/articles/biblical-archaeology-factual-evidence-to-support-the-historicity-of-the-bible/

 Minimal Fact #5: Its testable, reliable, consistent claims about the physical world justify its spiritual claims.

An attesting miracle is one whereJesus did something in the physical world to substantiate a claim He was making about spiritual reality. Once, when Jesus was asked if he could forgive sins, he performed a miracle to substantiate His spiritual claims: "‘In order that you may know that the Son of Man has authority on earth to forgive sins, I say to you, rise, take up your pallet and go home.’" (Mk. 2:10-11)  In other words, Jesus was not afraid to provide facts that would support faith.

 We see a similar example in Exodus 9:14: "For this time I will send all My plagues on you and your servants and your people, so that you may know that there is no one like Me in all the earth."  Once again, God is not adverse to using observable, historical events (in this case plagues) to verify unobservable, spiritual truths.

 So, what’s the purpose of all this evidence? After all, we are not trying to bring people to faith in the Bible; we are trying to bring people to faith in Christ.  Our goal is to show the skeptic that that Bible is reliable in the claims that can be empirically tested (with history, science, and archaeology), and so we have good reason to believe that when it speaks of realities beyond the physical world, it is also trustworthy. Eventually, we hope and pray that Scripture will be embraced as the trustworthy revelation of God to the world. Meanwhile, discussion about its reliability may at least keep the Bible on the conversational table.

RECOMMENDED RESOURCES

GCengage: Do All Roads Lead To God?

Religious people generally choose one of four different positions when talking about God: exclusivism, inclusivism, pluralism or universalism. 

  •  Exclusivism (particularism). There is one true religion. An exclusivist follower of Christ claims Christianity is the only true religion, and salvation is impossible without explicit trust in Christ. 
  • Inclusivism. Others can experience the benefits of the one true religion in spite of following a false religion. An inclusivist follower of Christ claims there is no salvation outside of Christ, but God will extend grace to those who have partial or distorted knowledge and implicitly - perhaps unknowingly - believe in him. God can be sought and found in other religions in spite of their flaws, and that will be salvatory.
  •  Pluralism. All religions are capable of leading to God (think Life of Pi). This is the basic idea behind the imagery on bumper stickers like “CoExist."
  •  Universalism. Eventually, all will be saved no matter what they believe.

The claim that all roads lead to God is a pluralist position, though some forms of inclusivism may claim this as well. There are two basic claims that the religious pluralist makes: All of us are right because we know something about God, and what we see will be sufficient to lead us to God.

The first claim is often explained by using The Parable of the Elephant.

Some disciples went to the Buddha and said, "Sir, some are saying that the world is infinite and eternal and others that it is finite and not eternal, some saying that the soul dies with the body and others that it lives on forever, and so forth. What, Sir, would you say concerning them?"

The Buddha answered, "Once upon a time there was a certain raja who said to his servant, 'Gather together all the men of Savatthi who were born blind... and show them an elephant.' 'Very good, sire,' replied the servant, and he did as he was told. To one man he presented the head of the elephant, to another its ears, to another a tusk, to another the trunk, the foot, back, tail, and tuft of the tail, saying to each one that that was the elephant.

"Then the raja went to each of them and said, ‘Tell me, what sort of thing is an elephant?'

"The men who were presented with the head answered, 'Sire, an elephant is like a pot.' And the men who had observed the ear replied, 'An elephant is like a winnowing basket.' Those who had been presented with a tusk said it was a ploughshare. Those who knew only the trunk said it was a plough; others said the body was a grainery; the foot, a pillar; the back, a mortar; the tail, a pestle, the tuft of the tail, a brush.

"Then they began to quarrel, shouting, 'Yes it is!' 'No, it is not!' 'An elephant is not that!' 'Yes, it's like that!' and so on, till they came to blows over the matter.

"Just so are these preachers and scholars holding various views blind and unseeing....."

 (paraphrased from cs.princeton.edu) 

Unfortunately for the pluralists, the parable doesn’t support their position. It requires one person to be in a position to judge whether or not all the other competing claims are true. So, it requires a qualified judge who sees all and knows all.  In fact, this parable is compatible with a Christian view of God. Sure, other people know some true things about God. Christianity simply claims to be the religion that offers a unified perspective of the Big Picture.

In addition, this parable shows a misunderstanding of what religions actually claim. Pluralism claims all religions are superficially different, but fundamentally the same, but that’s not the case at all. Religions are often superficially the same, but fundamentally different.

Here are ways in which religious claims around the world are different:

  • Jesus’ Death and Resurrection: he didn’t die (Islam); he didn't rise (Judaism); it was spiritual enlightenment (some Eastern religions); he did both (Christianity)
  • The Afterlife: We functionally cease to exist (Buddhism); we are reincarnated (Hinduism); we are snuffed out (Jainism) continue in  personal existence (Christianity)
  • God: We are god (New Age); God is everything (pantheism); God is Unitarian (Islam and Judaism); God is Trinitarian (Christianity); God is Many (Hinduism); God is a Force (some branches of Buddhism)

Stephen Prothero,author of God Is Not One, does not profess to be a religious person. Nonetheless, he wrote a book after he became increasingly frustrated with the shallow cultural conversations about religion. In an interview with The Huffington Post, he said, 

“I don't think pretend pluralism is the way to go. All religions are not one. They are neither the unified beauty the multiculturalists want them to be nor the unified ugliness the new atheists insist that they are… As any ordinary Muslim in Indonesia or Christian in Nigeria can tell you, Islam and Christianity are not one and the same. It is just as false to say that all religions are poison as it is to say that all religions are beautiful and true.” 

The inclusive “all roads lead to God” pluralist wants to take the people of all religions seriously, but this is done at the expense of the claims. Hard-line exclusivists (if they are not careful) can take the claims seriously at the expense of the people.

Jesus said, "I am the way, the truth and the life. No one comes to the Father, except by me." This message must be said with grace and humility. The goal of Christianity is to take people seriously (treating others with honor and respect as image bearers of God) while taking their beliefs seriously – which requires affirming or challenging what people believe with honesty, boldness, and a commitment to truth.

GC:engage - Can Truth Be Known?

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In Acts 17, the Greek philosophers told Paul he had some “strange ideas” about God because he talked about Jesus and the Resurrection. Paul responded by giving them this classic speech in which he quoted their poets and writers and while making a general case for the God’s existence before arriving at the conclusion that Jesus was, in fact, God.

Last week we took a similar approach by asking how we can be effective ambassadors for Christ as we  give reasons for the existence of God. This week we will be looking more closely at issues involving truth - specifically, what do we do when we engage with someone who is agnostic; that is, skeptical that truth can be known.  John records the following conversation when Jesus was taken to Pilate for trial:

“The reason I was born and came into the world is to testify to the truth. Everyone on the side of truth listens to me.” “What is truth?” retorted Pilate. (John 18:37-38)

This was not an unusual response from a man who was probably greatly influenced by the skeptical philosophers around him. One famous saying at the time (from Pliny) was, “The only certain thing is that nothing is certain.”

We as Christians will eventually make the claim that not only can we know Christ in the sense that we can experience him; we can know Him in the sense that we can gain some sort of objective knowledge about him. In a world full of voices that increasingly sound like Pilate and Pliny, how can we navigate in a conversation with an agnostic from Point A (Skepticism or Agnosticism) to Point B (Truth) and eventually Point C (Truth about Christ)?

First, if someone makes a clear statement about their disbelief in their ability to know things, clarify the case being made. Nicely ask him or her to support that claim – and nicely ask some tough questions. Can the agnostic back up the claim that nothing can be backed up, or give reasons to believe that there are no reasons to believe?  If nothing else, it presents an intellectual dilemma.

Second, it’s important to understand the Christian claim about truth. Christians are not saying that everything can be known absolutely. Very few things can, actually. We are making a more modest claim: Truth can be sufficiently known. Even though we can acquire and seek for knowledge only in part, it’s sufficient for us to move forward (make a decision and act). 

This should not come as a surprise. After all, we constantly make choices in response to the knowledge we have: we cross the street, choose a spouse, ride in an airplane, or eat sushi based on incomplete but sufficient information. Granted, these are ordinary, empirical examples, but why assume that suddenly questions involving God must be put into a different category entirely? Some religions give no weight to empirical truth, but Christianity does. It practically begs you to study recorded, empirical events in the history of the world.   

Third, knowledge has a particular definition: “justified, true belief.”

  • Justified We have good reasons to trust that some things are true – our mind and senses are working normally, etc. We say, “Hey, look at this!” or “Did you hear that?” all the time.
  • True – What we believe corresponds with reality. We say, “Traverse City was packed during the Cherry Festival,” and it turns out it was.
  • Belief – We have firmly held convictions because we are justified in our statements about what is true.

 This definition of knowledge may seem a little pointy-headed at first, but it's actually very similar to what Luke wrote at the beginning of his gospel:

I myself have carefully investigated everything from the beginning, I too decided to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught.” (Luke 1:3-4)

Paul says that even though “we know in part,” (1 Corinthians 13:9-12), we can still “go forward in the light of such truth as we have already learned” (Philippians 3:16). The Christian claim, then, is not that God can be perfectly known. The claim is that God can be sufficiently known, and we are justified in make a decision about the truthfulness of God's existence.

"To say that we cannot know anything about God is to say something about God; it is to say that if there is a God, he is unknowable. But in that case, he is not entirely unknowable, for the agnostic certainly thinks that we can know one thing about him: That nothing else can be known about him. In the end, agnosticism is an illogical position to hold to." – J. Budziszewski

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RECOMMENDED RESOURCES

                       True for You, but not for Me, Paul Copan

                       Love Your God With All Your Mind, JP Moreland

                       A Refutation of Moral Relativism, Peter Kreeft

                      Chapters 1-4, That’s Just Your Interpretation, Paul Copan

                      Chapter 1 & 2, Is God Just a Human Invention, Sean McDowell

                       Chapter 11 & 17, Think Christianly, Jonathan Morrow

                       Seven Things You Can’t Do as a Moral Relativist, Salvo Magazine, Greg Koukl

                       Myths About the Search for Knowledge, J. Budziszewski

                       A Critique of Agnosticism, William Lane Craig

                       Absolute Truth, Frank Turek

                       Dealing with Doubts, Mike Licona, Bobby Conway

                        Cultural Relativism and the Emasculation of Truth (4 parts), Ravi Zacharias

General Resources:  tcapologetics.org; apologetics315.comstr.orgreasonablefaith.org

 

GC:engage - Does God Exist?

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(Part 1: Becoming An Effective Ambassador For Christ)

Christian theologians often cite three classic reasons for believing the Christian God exists. Theologians do not claim that these arguments lead to final, complete truth, only that their cumulative impact (through the use of abductive reasoning) presents a reasonable, compelling case for God’s existence.

1) The Cosmological Argument

Why is there something rather than nothing? Cosmological arguments have to do with the origin of the universe. Not the universe as in planets and stars, but the universe as in everything that is. It is often presented in this simple syllogistic style:

  • Everything that begins to exist has a cause
  • The universe began to exist
  • The universe has a cause

In short – something outside of the universe caused the universe. As Greg Koukl likes to say, “a big bang needs a big banger”.

2) The Moral Argument

What is the foundation of morality?  C.S. Lewis wrote one of the most well-known summaries:

   “My argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line.” 

In a more formal syllogism, the argument takes this form:

  • If God does not exist, objective moral values and duties do not exist.
  • Objective moral values and duties do exist.
  • Therefore, God exists. 

3) The Teleological Argument

How does one explain the overwhelming impression of design? You may have heard the terms teleological argument, argument from design, or the fine-tuning argument. These have to do with the likelihood that anything exists, the likelihood that any life exists, or the likelihood that humans exist.

It seems incredibly unlikely – and perhaps impossible – that undirected processes would result in human life. Take an aquarium, for example. There is a range of acceptable salinity that is quite narrow. The same applies to light, temperature, food, air, size of tank, etc. The human living environment on earth and in the universe is almost unimaginably more complex: Gravity, temperature, nuclear forces, atmosphere around us, distance from sun and moon, ozone layer, existence of water, etc…. Roger Penrose, the Rouse Ball Professor of Mathematics at the University of Oxford, recently noted:

“The likelihood of the universe having usable energy (low entropy) at its creation is ‘one part out of ten to the power of ten to the power of 123.’ That is ‘a million billion billion billion billion billion billion billion billion billion billion billion billion billion.’”- as quoted in “Why Some Scientists Embrace the Multiverse,” by Dennis Prager

The syllogism looks like this:

  •   The universe appears to be designed (specified complexity).
  •   This happened either by chance, necessity, or design.
  •   Not chance or necessity.
  •   Therefore, it was designed.

 These arguments, as well as others Christian theologians have presented, have certainly not convinced everyone. Antony Flew* once raised a challenge in the form of a story called The Parable of the Gardener. Here is a version cited by Flew in “Theology and Justification”:

 "Once upon a time two explorers came upon a clearing in the jungle. In the clearing were growing many flowers and many weeds. One explorer says, “Some gardener must tend this plot.” So they pitch their tents and set a watch. No gardener is ever seen. “But perhaps he is an invisible gardener.” So they set up a barbed-wire fence. They electrify it. They patrol with bloodhounds. (For they remember how H. G. Wells’ The Invisible Man could be both smelt and touched though he could not be seen.) But no shrieks ever suggest that some intruder has received a shock. No movements of the wire ever betray an invisible climber. The bloodhounds never give cry. Yet still the Believer is not convinced. “But there is a gardener, invisible, intangible, insensible to electric shocks, a gardener who has no scent and makes no sound, a gardener who comes secretly to look after the garden which he loves.” At last the Skeptic despairs, “But what remains of your original assertion? Just how does what you call an invisible, intangible, eternally elusive gardener differ from an imaginary gardener or even from no gardener at all?” 

In response, John Frame wrote the following parable in “God and Biblical Language: Transcendence and Immanence”:

 Once upon a time two explorers came upon a clearing in the jungle. A man was there, pulling weeds, applying fertilizer, trimming branches. The man turned to the explorers and introduced himself as the royal gardener. One explorer shook his hand and exchanged pleasantries. The other ignored the gardener and turned away: “There can be no gardener in this part of the jungle,” he said; “this must be some trick. Someone is trying to discredit our previous findings.” They pitch camp. Every day the gardener arrives, tends the plot. Soon the plot is bursting with perfectly arranged blooms. “He’s only doing it because we’re here-to fool us into thinking this is a royal garden.” The gardener takes them to a royal palace, introduces the explorers to a score of officials who verify the gardener’s status. Then the skeptic tries a last resort: “Our senses are deceiving us. There is no gardener, no blooms, no palace, no officials. It’s still a hoax!” Finally the believer despairs: “But what remains of your original assertion? Just how does this mirage, as you call it, differ from a real gardener?”

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*Antony Flew late became a Deist, citing design as a compelling reason to believe that God in some fashion existed. He never embraced the beliefs of any particular religion.

 

RECOMMENDED RESOURCES

  1. Origins: “A Bigger Story”, Ravi Zacharias
  2. Cosmological Argument

               Chapter 3, Reasonable Faith, William Lane Craig

               Chapter 4, On Guard, William Lane Craig

               Chapter 1, The Questions Christians Hope No One Will Ask, Mark Mittelberg

                Chapter 5, Is God Just a Human Invention, Sean McDowell (Geivett)

                Blackwell Companion to Natural Theology, Craig & Moreland

                The Existence of God and the Beginning of the Universe, William Lane Craig

                Overview of the Cosmological Argument, William Lane Craig

                Cosmological Argument, William Lane Craig

                 Kalam Cosmological Argument, JP Moreland

                 The Thomist Cosmological Argument, Peter Kreeft

                 What is the Kalam Cosmological Argument?, Craig and Conway

          3. Moral Argument

                     True for You, but not for Me, Paul Copan

                      The Abolition of Man, C.S. Lewis

                      A Refutation of Moral Relativism, Peter Kreeft

                      Chapter 3, Reasonable Faith, William Lane Craig

                      Chapter 6, On Guard, William Lane Craig

                      Chapter 1, The Questions Christians Hope No One Will Ask, Mark Mittelberg

                      Chapter 15, Is God Just a Human Invention, Sean McDowell (Linville)

                      God, Naturalism and Morality, Paul Copan (in “The Future of Atheism”)

                      Why I Am Not a Moral Relativist, Francis Beckwith

                      The Moral Argument for God’s Existence, Paul Copan

                       Did Morals Evolve?, Greg Koukl

                       Debate: Is the Foundation of Morality Natural or Supernatural?, Craig/Harris

                       Why I’m Not an Atheist, Ravi Zacharias

                       Grounding Morality, Greg Koukl

                        What is the Moral Argument for the Existence of God?, Craig/Conway

          4. Teleological Argument

                          Natural Theology, William Paley

                          Signature in the Cell, Stephen Meyer

                          Chapter 4, Reasonable Faith, William Lane Craig

                          Chapter 5, On Guard, William Lane Craig

                          Chapter 1, The Questions Christians Hope No One Will Ask, Mark Mittelberg

                          Chapters 6-7, Is God Just a Human Invention, Sean McDowell (Rana, Richards)

                           Fine-Tuning For Life In The Universe, Hugh Ross

                           Dr. Stephen Meyer at Cambridge

                           Why is the Universe Fine-Tuned, Guillermo Gonzalez

                           Dr. Fuz Rana discusses the beauty and elegance of biochemistry

                           What is the Fine-Tuning Argument for the Existence of God?, Craig/Conway

       5. General Resources

                            tcapologetics.orgapologetics315.comstr.orgreasonablefaith.org

GC:engage - Becoming An Effective Ambassador for Christ

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The Great Commission 

When Jesus gave his disciples the Great Commission, he told them to go into all the world and preach the gospel. The Apostle Paul would later make the analogy of ambassadorship: we areall representatives of Christ. In order to represent him well, we need knowledge (an accurately informed mind), wisdom (an artful method) and character (an attractive manner).*

When Jesus gave his disciples the Great Commission, he told them to go into all the world and preach the gospel. The Apostle Paul would later make the analogy of ambassadorship: we areall representatives of Christ. In order to represent him well, we need knowledge (an accurately informed mind), wisdom (an artful method) and character (an attractive manner).*

Wisdom (an artful method) 

“The wise of heart is called discerning, and sweetness of speech increases persuasiveness.” (Proverbs 16:21) 

“Therefore, we are Christ's representatives, and through us God is calling you.” (2 Corinthians 5:20)

If Christ is calling people to himself through us, and sweetness of speech increases persuasiveness, it’s probably important to think about how to make a compelling presentation about Christ and the Christian worldview. Here is where both character and knowledge play an important role.

Character (Attractive Manner)

 “In your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect.” (1 Peter 3:15, NIV) 

 “The Lord’s servant must not be quarrelsome but must be kind to everyone, able to teach, not resentful. Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth.” (2 Timothy 2:24-25, NIV)

When you talk with others about your faith, remember that your manner of interaction – no matter the topic – speaks volumes about the God you serve. You want to make a winsome, compelling case for Christ and His Kingdom, so be careful not to be defensive and frustrated or to feel like you have to answer every question that a skeptic has. Listen to understand before you respond.  You’ll get your chance; meanwhile, a lot can be learned from listening first (James 1:19; Proverbs 29:20; Proverbs 18:2)

Think in terms of the next meeting. Keep the door open for another discussion. You probably won’t convince anyone to radically change his or her worldview in one sitting. Anything important takes time. In the long run, it’s probably better to value the relationship than win the argument. You can win an argument and never see a person again. But if you build a relationship even in the midst of disagreements, you can revisit the questions again and again. If either one of you gets upset over anything other than the cross of Christ, you both lose.

Knowledge (an accurately informed mind)

“Be careful not to let anyone rob you [of this faith] through a shallow and misleading philosophy. Such a person follows human traditions and the world's way of doing things rather than following Christ.” (Colossians 2:8, God’s Word) 

“The weapons we use in our fight are not made by humans. Rather, they are powerful weapons from God. With them we destroy people’s defenses, that is, their arguments and all their intellectual arrogance that oppose the knowledge of God. We take every thought captive so that it is obedient to Christ.”  (2 Corinthians 10:4-5, God’s Word)

The first bit of information you need is why someone struggles with the idea of God. 

  • Some have experienced emotional pain, and find it hard to believe in God. Perhaps they have been abused, their health has failed them, or they have lost someone they love.  In the midst of these situations, they have felt serious disillusionment because they expected God to intervene. If this is the case, they don’t need a syllogism; they need empathy. Sometimes the best way to be an ambassador is to weep with those who weep.
  • Some have had experiential disappointment. Christians have failed or hurt them; churches have ignored their questions or been judgmental and legalistic. In this case, they may find it undesirable to believe. Why would they want to be a part of a group of people like that? If this is the case, acknowledge the hurt and frustration. Yes, Christians can be hypocrites. Yes, churches can wound people. The best thing you can do is to model true Christianity. They need to see faith in action more than they need a Bible verse. 
  • Some have intellectual frustration.  For them, there’s no perceived reason to believe. Because science and reason provide sufficient explanation of life as far as they can tell, they have no need for a God hypothesis. In this case, you may need to provide evidence (science, philosophy, history, archaeology, etc.).

The second bit of information you need is a clarification of terms. Ask what Greg Koukl* calls Columbo Questions: What do you mean by that? How did you come to that conclusion? Have you ever considered another idea? You will not only build a friendship, you will better understand the nature of someone’s skepticism. It’s frustrating to provide answers to questions nobody has. Take the time to find out what questions need to be answered.

The third bit of information you need is the truth that will address their circumstance. This is where you will need to give a reasoned argument, not simply make an assertion. An assertion is essentially a statement of opinion. It may be right or it may be wrong, but it’s nothing more than a statement of belief. “There is no God” is an assertion; so is, “There is a God.”  You will need to challenge bald assertions while building a positive case for your position.  You don’t need to be an expert, but it would be good to know something about the particular issue at hand.

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RECOMMENDED RESOURCES

Tactics, Greg Koukl (I am indebted to Mr. Koukl for the knowledge/wisdom/character template. You can learn more about Mr. Koukl and his ministry, Stand To Reason, at str.org).

Stand to Reason’s Ambassador’s Creed

Love Your God With All Your Mind, JP Moreland