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Come Reason's Apologetics Notes blog will highlight various news stories or current events and seek to explore them from a thoughtful Christian perspective. Less formal and shorter than the www.comereason.org Web site articles, we hope to give readers points to reflect on concerning topics of the day.

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Showing posts with label gospel. Show all posts
Showing posts with label gospel. Show all posts

Monday, February 16, 2015

Who Wrote the Gospels - Evidence for Luke

Last week, I wrote about how the early church fathers provided testimony going all the way back to the disciples of the apostles themselves that the four gospels in our Bible were written by Matthew, Mark, Luke, and John. More specifically, we have very good evidence for both Mark and Matthew as being the authors of their respective gospels from the testimony of Papias and Clement. Today, I'd like to turn my attention to the authorship of Luke's Gospel. To begin, we can examine a different line of evidence: the internal corroboration of the Bible itself.


The place to start when investigating the gospel attributed to Luke is actually the book of Acts. We begin here because the author tells us that Luke and Acts are a two-volume set, written by the same person to the same recipient. The book of Acts begins, "In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen" (Acts 1:1). This corresponds exactly to the opening of Luke's gospel where he writes:
Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught (Luke 1:1-4).
Theophilus is addressed as the recipient in both accounts and the author claims to have direct access to eyewitnesses, thus scholars are agreed that the author of Luke is also the author of Acts.

The Early Authorship of Acts

The book of Acts records the actions of the early church and Paul's missionary journeys. Yet, the book stops rather abruptly at Paul's house arrest, yet before his trial in Rome.  We know from Clement's writings (about AD 95) that Paul was released from Rome and visited "the extremity of the West."1  This is most likely Spain, as Paul himself said he planned to visit there in Romans 15:24. So, why would the author of Acts leave out such a victory as Paul getting exonerated and released at his trial in Rome? The only reasonable explanation is the book of Acts was completed before Paul was freed. This means that the book of acts was written around AD 62, placing the author in direct contact with most of the apostles. This still doesn't point to Luke as the author, but it makes the author at least a contemporary of Luke's.

Luke Includes Himself in Acts

The biggest clincher in who authored Luke and Acts is the section beginning in Acts 16:10, where the author begins to include himself in the narrative. Up to this point Paul and Silas are referred to in the third person plural "they." Yet, at Troas, the pronoun switched to "we". When Paul and Silas were thrown in prison it switches back to "they" seemingly indicating that the author was not jailed with them. Yet, in Acts 20, when Paul and Silas come back to Troas, the "we" returns. Thus, the author traveled with Paul for some of his missionary journeys. Paul himself tells us that Luke was accompanying him, mentioning Luke by name in his letters (Col. 4:14, 2 Tim. 4:11, and Phil. 1:24). Irenaeus in the second century tell us that "Luke, the follower of Paul, set down in a book the Gospel preached by him," and in the earliest surviving writing after the apostolic writings (the Muratorian fragment, dated about AD 170) it states "The third book of the Gospel is that according to Luke. Luke, the well-known physician, after the ascension of Christ, when Paul had taken with him as one zealous for the law, composed it in his own name, according to the [general belief]." 2

Given all the above, we know that the author of the Gospel of Luke:
  • Also wrote the book of Acts
  • Lived during the times of the events recorded in the Book of Acts
  • Accompanied Paul on some portion of his missionary journeys
  • Would have direct access to the apostles to interview them
  • Is intimate enough with Paul to be mentioned by him in his later years
  • Is claimed to be Luke by some of the earliest traditions.
Given all of these points, there are strong reasons to hold that the author of Luke is Luke, Paul's companion.

References

1 Hoole, Charles H. "The First Epistle of Clement to the Corinthians." Early Christian Writings. 1885. 15 Feb. 2015 http://www.earlychristianwritings.com/text/1clement-hoole.html
2 Metzger, Bruce M. "The Muratorian Fragment." Early Christian Writings. 1965. 15 Feb. 2015 http://www.earlychristianwritings.com/text/muratorian-metzger.html.

Saturday, February 14, 2015

Hidden Ways the Gospels Prove Reliable (video)


Can we trust the Gospels? Why should people place their trust in documents written so long ago that don't even agree with each other? In this video given at last year's Speaking the Truth in Love Conference, Lenny investigates two little-known pieces of evidence that demonstrate why the Gospels are reliable history.


Friday, February 13, 2015

Who Wrote the Gospels – Testimony from the Church Fathers

In my interactions with skeptics, I've noticed a recurring trend. They take a certain pride being both skeptical and reasonable. They feel that the two go hand in hand; a person who doesn't question claims is vulnerable to believe anything. This may be true to an extent, but there are levels of skepticism that can be considered unreasonable and many times I find myself arguing with the very people who so proudly proclaim their rationalism demanding a level of proof that is simply irrational.



For example, take the authors of the Gospel accounts. We know that the four Gospels were not signed by Matthew, Mark, Luke or John. This is not uncommon, as there were other popular biographies that were also anonymous when written. However, there are good reasons to hold that the Gospels were written by these four men. Let me begin by reviewing the historical tradition linking the four to the Gospel accounts.

The Testimony of Clement

While Matthew, Mark, Luke, and John did not sign their names to their Gospels, the church recognized them as the authors very early in its history. Eusebius, writing at the end of the third century specifically credits the four Gospels to those four writers. Of course, writing about authorship some 200 years after the Gospels were composed may lead people to wonder just how reliable that is. But Eusebius didn't make the connection himself. He quoted from earlier works such as Clement of Alexandria.

Clement of Alexandria lived 100 years before Eusebius and held that Mark wrote his Gospel, taken from the teaching of Peter. He also notes that this Mark is the one Peter mentions in 1 Peter 5:15 (Eusebius, Ecclesiastical History 2.15.1-2).1 He later states that Mark's writing of the Gospel happened while Peter was still alive (Eusebius, Ecclesiastical History 6.16.6).2

The Testimony of Papias

While Clement's writings bring us to within a century of the Gospels' composition, Eusebius quotes and even earlier source, the writer Papias. Richard Bauckham notes that Papias' writings, while composed probably around 110AD are reflections from his earlier investigations as he collected oral reports from disciples who sat under either the apostles' direct disciples or the apostles themselves. Bauckham notes "the period of which he is speaking must be around 80CE."3 According to Craig Blomberg, Papias states Mark, who served as Peter's interpreter, "wrote accurately all that he remembered, not indeed, in order, of the things said and done by the Lord."4

Similarly, we have early support for the other authors as well. Blomberg notes that Papias tells us that Matthew wrote his gospel "alleging that he originally wrote the ‘sayings' of Jesus in the Hebrew dialect."5 Irenaeus, who lived just after Papias confirms that Matthew wrote his gospel and did so early: "Matthew also issued a written Gospel among the Hebrews in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church" (Against Heresies 3.1.1). Clement of Alexandria, in the same Eusebius passage where he confirms Mark authorship also confirms Luke and John's authorship of their gospels.

Next time, I will look at some additional reasons why he hold these four men as the proper authors of the Gospel accounts. For now, we can know that there is a strong chain of testimony linking these men to the Gospel accounts.

References

1. See this passage in the Christian Classics Ethereal Library digital version of the Nicene and Post-Nicene Fathers at http://www.ccel.org/ccel/schaff/npnf201.iii.vii.xvi.html.
2. Christian Classics Ethereal Library, http://www.ccel.org/ccel/schaff/npnf201.iii.xi.xiv.html.
3. Bauckham, Richard. Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony. Grand Rapids, MI: William B. Eerdmans Pub., 2006. Print. 14.
4. Blomberg, Craig. The Historical Reliability of the Gospels. Second ed. Leicester, England: Inter-Varsity, 2007. Print. 25.
5. Blomberg, 26.

Wednesday, February 11, 2015

Spider-Man, Marvel, and the Need for Justice

The Internet is awash in prayers of thankfulness. Millions of comic geeks are hailing the recently announced deal allowing Spider-Man back into the Marvel movie universe. Sony Pictures, who owns the film rights to Spider-Man, has developed five successful films featuring the character, but the last two didn't perform as well as expected. Meanwhile, Marvel has done quite well for itself launching secondary characters such as Iron Man, Captain America, and Thor.



Why is this big news? Why should we care about which studio gets to make a movie with Spider-Man in it? Because there's something going on here that's bigger than just the comics. We live in the era of the superhero blockbuster. According to Box Office Mojo, four of the top twenty grossing films of all time have been superhero action movies. The genre is considered gold, and there are nearly 30 superhero films said to be appearing just in the next six years.1 That averages to five superhero films every year! Obviously, something in the genre is satisfying a significant section of the public, and not only in the United States, but worldwide.

Looking for Limits

I believe that one reason people love superhero movies is simply because it provides a way of seeing right and wrong unambiguously. In our modern culture, right and wrong are relativized and excused. To declare that there are certain objective moral values will in many circles be met with disdain or claims of bigotry or self-righteousness. Add to this the fact that people seek to avoid anything that hurts someone's feelings or makes others uncomfortable, even if it means ignoring evil. However, such equivocation goes against the real human need for identifying right and wrong and wanting wrongs to be punished.

In superhero movies, we know who the hero is and we know who the villain is. They allow us to live vicariously through the hero and see evil vanquished, even if its for just a little while. In his review of B. J. Oropeza's The Gospel According to Superheroes: Religion and Popular Culture, James Fleming comments that "superheroes serve an important cultural function; they allow readers to, in essence, vicariously fight injustice and evil and live on through reading or viewing the otherworldly exploits of their superheroes, a contention that is difficult for any comic reader to dispute."2 I think that's true. While the sinful nature of man seeks to wash away any rules or restrictions that inhibit his drive for pleasure and comfort, there still exists a need within each of us to see evil conquered. Yet, those two desires sit in tension with one another. One thing the superhero move does is give us a respite from that tension. Wickedness is vanquished but it's such a fantastically alien evil it never comes too close to rebuking us of our own moral failings.

The Need for a Superhero

This longing for putting things right is as old as man. In the book of Romans, Paul tells us that God has placed his law in each of our hearts and we become a law unto ourselves and are accountable for violating it.3 Yet, Psalm 73 captures it the best. The psalmist, in seeing the prosperity of the wicked and arrogant complains that they are not punished for their wickedness, but they seem to thrive. He laments this observation, but realizes that their ultimate end will not be so. He concludes, "For behold, those who are far from you shall perish; you put an end to everyone who is unfaithful to you. But for me it is good to be near God; I have made the Lord God my refuge, that I may tell of all your works" (Psa. 73:27-28, ESV).

All of mankind looks for a savior from evil. Each person seeks to be delivered from the injustice reflected in the world today, especially the injustice he or she feels directly. Superhero movies speak to this need, but these are merely fantasies. To truly meet the need for justice would require a savior to step into reality; which is exactly the Christian message. In fact, the Christian savior idea is what powers the modern superhero genre, as you can hear in this video. We need to use these opportunities to talk with our friends and family about how Christ can meet the need for justice while offering each of them forgiveness. We may not be able to save the world, but we may be able to play a part in the salvation of at least one other person. I think that's a super idea.

References

1. Wagner, Tony. "We're in the Middle of a Superhero Movie 'arms Race'" Marketplace Business. American Public Media, 5 Nov. 2014. Web. 11 Feb. 2015. http://www.marketplace.org/topics/business/were-middle-superhero-movie-arms-race.
2. Fleming, James. "Review of The Gospel According to Superheroes: Religion and Popular Culture ed. B.J. Oropeza." . ImageTexT:Interdisciplinary Comics Studies. 3.1 (2006). Dept of English, University of Florida. 11 Feb 2015. http://www.english.ufl.edu/imagetext/archives/v3_1/reviews/fleming.shtml
3. See Romans 2:14-16. https://www.biblegateway.com/passage/?search=Romans+2%3A14-16&version=ESV
Image courtesy Artur Andrzej and licensed by the CC BY 2.0 license.

Monday, January 19, 2015

Christian: Your Relationship with God Is Not Your Own

Last week a small group from my church attended the 2015 Los Angeles Theology Conference. The conference had several notable speakers and interesting papers surrounding the topic of the atonement. However, one of the most edifying times was the extended open periods available for discussion.



On Friday as we sat down to lunch, we were joined by Mark McConnell , a theology professor from Laidlaw College, NZ. Dr. McConnell said that in his time teaching theology to his students he would ask the question "Is Jesus still a man today," whereby he would overwhelmingly receive the response of "No." It seems many Christians believe that while Jesus was fully human on earth, he shed his humanity at the resurrection. But that belief is a heresy known as Gnosticism that the early church fought against!

Early Christianity recognized that once Jesus is incarnated as a human being, he will remain a human being throughout eternity. Paul writes that "There is one God, and there is one mediator between God and men, the man Christ Jesus" (1 Tim 2:5, ESV), showing that Jesus remains a man in order to reconcile us with God.

Our Relationship is Borrowed from the Son

You may think "Ok, so some people have made a mistake. It's nice to know theology and all, but I have a relationship with God, that's enough for me!"  Actually, one reason why it matters is that the very relationship you point to requires Jesus being a man. Dr. McConnell provided a great illustration for this. He said:
Imagine a man sitting at his desk in his office at home. The door opens and his young son, who had been playing in the yard with a neighbor from down the street, runs in and jumps into his father's lap with the kind of joy and exuberance children have. The father will of course receive his son and embrace him.

Now, imagine that they neighbor friend chases after the boy and he also jumps into the lap of the father. The father catches him, too, while still holding onto his son. In any other circumstance, such a move would be considered presumptuous, rude, and out of place. However, in this instance, the neighbor is allowed to borrow the relationship of the son to the father. It isn't his own relationship that grants him access to such intimacy; it is the intimate relationship the son has always had with the father that the neighbor is now sharing in. Thus, the neighbor relies on his connection with the son and the son's relationship with the father to have some kind of relationship himself.1
I think Dr. McConnell's illustration is a great way to communicate a couple of key ideas. First, our relationship with God is dependent upon our relationship with Jesus. Paul states he is found in Christ "not having a righteousness of my own that comes from the law, but that which comes through faith in Christ" (Phil. 3:9). It is our relationship with Jesus and his righteous standing before the Father that allows us to have that relationship with the Father as well. The Father sees us not as we are, but counts our faith in Jesus as righteousness because of Jesus's right relation with the Father (Rom. 4:5, 22; 2 Cor. 5:21).

Our Justification Depends on Jesus Being a Man

Secondly, we can have a relationship with Jesus because of the fact that he is fully human. In 1Timothy 2:5, which is quoted above, Paul declares that the mediator between God and mankind must be a man. Further, the writer of the book of Hebrews states:
For surely it is not angels that he helps, but he helps the offspring of Abraham. Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. For because he himself has suffered when tempted, he is able to help those who are being tempted (Heb. 2:16-18).
While there are other reasons Jesus must be fully human and there are other ways the Bible portrays our relationship with the Father (e.g. adopted sons and born again as a new creation) I think the concept that we are borrowing Christ's relationship with the Father is a significant one. As a human being in the line of Adam, Jesus was not separate from us. He is our kinsman. This kinship brings us into relation with him, and allows us to then jump into the lap of the Father. Our intimacy with God depends on the relationship of us to Jesus, through his humanity. If Jesus is no longer a man, we are like presumptuous kids trying to hop into the lap of a stranger. Such presumption doesn't afford that child grace, but punishment for his actions.

References

1. While this isn't a verbatim quotation from Dr. McConnell, it does portray the crux of his argument.

Friday, November 21, 2014

Tips for Sharing Your Faith #8 – Be Confident!

In hockey, scoring a goal is tough. A team will average thirty or more shots on goal per game, with only one or two making it past the goalkeeper. Because of this, teams will often circle or delay their attempts hoping for a better opportunity. While some care should be exercised so a player doesn't blow a chance, it's easy to fall into the trap of being over cautious. Players begin to look for the "perfect" chance. Of course, there's another team on the ice, so perfect chances are rather hard to come by. The result is they dismiss decent opportunities or possible opportunities as not good enough and they fall deeper into a scoring slump.



I think the same thing is true in sharing our beliefs with others. Over the last week and a half, I've been offering several tips on sharing and defending your faith. I'd like to wrap up this series by simply offering a word of encouragement: be confident! Take a chance and strike up a conversation with a person. Don't be afraid to tell someone the Christian position on a particular topic that's being discussed. Write a letter to the editor or ask someone out to lunch.

Remember, we are commanded by God to make disciples (Matt.28:19) and to contend for the faith that was once for all delivered to the saints (Jude 1:3). I also know that many people find this very scary. But, as I've written before, you're smarter than you think you are. It really doesn't take a lot to ask someone why they hold to his or her beliefs. If you are gracious and listen a lot, the conversations can turn out very pleasant. I've approached atheists on college campuses who were complete strangers and had extended conversations about God and morality with them which end in them actually thanking me for taking the time to talk about these issues.

Paul, when writing to Timothy, encouraged him to not be ashamed of his Christian beliefs. He states, "For God has not given us a spirit of fear, but of power and of love and of a sound mind" (1 Tim 1:7 NKJV). Jesus promised that he wouldn't leave us alone in this task, but he would provide the Holy Spirit to help us in our efforts (John 14:15,25-26). We have the very Spirit that shaped the world helping us in our witnessing to others!

Wayne Gretzky, the greatest goal-scorer the NHL has ever seen, has been credited with saying, "you miss 100% of the shots you don't take." I think that's right. Be confident. Take a chance to share your faith. You cannot get better at it until you risk a bit of yourself and do it. You may be surprised at  how quickly you can see fruit from your faithfulness.

To see all the posts in this series, click here.

Image courtesy goaliej54. Licensed under CC BY-SA 2.0.

Tuesday, November 04, 2014

Missing Gospels Make Me More Confident in the Bible

Howard Hughes was an icon both of American aviation and eccentricity. Hughes (later portrayed by Leonardo DiCaprio in the 2004 biographic film The Aviator) was a groundbreaking inventor and pilot, setting multiple records for aviation1 and his business savvy made him one of the richest men in America. However, Hughes also suffered from a form of obsessive compulsive disorder2, especially a fear of germs which eventually drove him to be a recluse before he died in 1976.



Because Hughes had no children, and his aide testified that Hughes had mentioned a will, a search was conducted by Hughes' Summa Corp, which managed all of his businesses.3 Needless to say, Summa found a lot of potential benefactors who claimed to hold wills written by the eccentric billionaire. 4 It took come twenty years to sort those out and 34 years to finalize the estate he left behind.5

One such will was dubbed "The Mormon Will," which was delivered days after Hughes' death. Encyclopedia.com reports it as:
A tattered yellow envelope, bearing a partly illegible Las Vegas postmark, was addressed to Spencer W. Kimball, president of the Mormon Church. Inside the first envelope was a smaller one that bore instructions written in a large scrawl. Kimball was directed to deliver the enclosed will to legal authorities in Clark County, Nevada. It was signed Howard R. Hughes.6
Although forensic science didn't have the technology we do today to examine the will, the will was deemed a forgery. The World of Forensic Science article explains why:
The will immediately became suspect because of the numerous spelling errors that filled its pages as well as suspect references. Hughes paid painstaking attention to detail throughout his life and never made vague statements. Dummar was suspected of forging the Mormon will, because no one could understand why Hughes would leave him one hundred and fifty million dollars or why the reclusive and germ-phobic billionaire would hitchhike. Dummar later admitted that his story was false. Lastly, lawyers who worked for Hughes found it inconceivable that he would have relied on a handwritten last testament. He had a deep fear that his handwriting could be forged and even tried to keep his signature secret.7

The Problem of Too Many Gospels

I bring up Hughes' will because it is remarkably unremarkable for human beings to create forgeries of items they feel will give them value, power, or prestige. Yet, when the topic of the New Testament comes up, there are those who feel that the Bible's restriction of official Gospel accounts to four is somehow a bad thing. They seem to take the position of Dan Brown's The Da Vinci Code, where he puts the objection in the mouth of historian professor Teabing, who says "More than 80 gospels were considered for the New Testament."8 Such a claim is not simply wrong, but incredibly wrong. There were never any gospels other than Matthew, Mark, Luke, and John ever considered for inclusion in the Bible. Ever. New Testament Scholar Craig Blomberg points to the book The Canon Debate, which holds every known list of proposed books for inclusion in the New Testament as evidence that such ideas are made up out of whole cloth.

However, one way I answer the objection that gospels were supposedly left out of the Bible is by responding, "Isn't that a relief!" It just seems to me that if the church fathers took the concept of the Word of God seriously, they simply wouldn't let in just any old written document claiming to be an account of Jesus' life, just hat the courts wouldn't let any old document claiming to be Howard Hughes' will stand as legitimate. And just as those examining the fake Hughes wills threw them out because of inconsistencies with the language used, questionable connections between Hughes and the benefactor, and actions that were out of character with Hughes, so too do these other Gnostic writings show inconsistencies in their theology, questionable associations with the eyewitnesses of Jesus' ministry (these were forgeries written much later), and presented a Jesus that was completely unlike the one we see in the older, more reliable Gospel accounts.

So, is there a problem when we look at the Gospel of Peter, the Gospel of Truth, or others? No. If the Gospels are the word of God, then we should expect to see forgeries pop up after a certain amount of time. It's human nature. And because the forgeries and fakes were screened out of the Bible, we should have more assurance that those passing on the Biblical accounts of Christ took their jobs at least as seriously as the judges passing on a billionaire's fortune.

References

1. Lerner, Preston. "Howard Hughes' Top Ten." Air & Space Magazine. Smithsonian. Nov. 2004. Web. 04 Nov. 2014. http://www.airspacemag.com/history-of-flight/howard-hughes-top-ten-5206422/?all.
2. Dittman, M. "Hughes's Germ Phobia Revealed in Psychological Autopsy." The American Psychological Association. The American Psychological Association, July-Aug. 2005. Web. 04 Nov. 2014. http://www.apa.org/monitor/julaug05/hughes.aspx.
3. "Howard Hughes' Will." World of Forensic Science. 2005. As reproduced in Encyclopedia.com. HighBeam Research, 01 Jan. 2005. Web. 04 Nov. 2014. http://www.encyclopedia.com/doc/1G2-3448300293.html.
4. "Howard Hughes Estate Settled... After 34 Years." Living Trust Law Firm. The Law Offices of Jeffery G. Marsocci, PLLC, 21 Oct. 2010. Web. 04 Nov. 2014. http://www.livingtrustlawfirm.com/howard-hughes-estate-settled%E2%80%A6-after-34-years/.
5. Hudson, Kris. "GGP, Howard Hughes Heirs Settle Las Vegas Payment." The Wall Street Journal. Dow Jones & Company, 20 Sept. 2010. Web. 04 Nov. 2014. http://online.wsj.com/news/articles/SB10001424052748704416904575502292011174892.
6. World of Forensic Science, 2005.
7. Ibid.
8. Brown, Dan. The Da Vinci Code: A Novel. New York: Doubleday, 2003. 231.Print

Thursday, September 04, 2014

If You Ignore the Trinity, You Ignore the Gospel

Over at Patheos' Progressive Christian Channel, Presbyterian Church USA pastor Mark Sandlin posted an article entitled "No Trinity For Me, Please." Given Sandlin had previously written in the same space that he denies the deity of Jesus, this shouldn't come as a huge surprise. However, in this article Sandlin argues in a way that may sound convincing even to evangelicals. He writes:
Admittedly, the Trinity is an interesting theory and it certainly quelled some of the early Church's division on the nature of God, but it is just that – a theory.

…I'm not saying the theory of Trinity is wrong. I'm just not saying it's definitively right, which is exactly what many of its adherents do when they say that if you don't believe in the Trinity, you can't be Christian.

Here's the thing, if the Trinity is that important, doesn't it seem like Jesus or the book of Acts or Paul or James or Peter or John would have talked more directly about it?

The lack of biblical witness leaves me to believe that either there simply was no understanding of a Trinitarian God at the time books of the Bible were written, or that the concept was so unimportant to their faith that it mostly wasn't mentioned.

So, why do we make it so important?1
Many conservative Christians believe perhaps some of what Sandlin says above. They think that while the Trinity is a concept that helps theologians overcome certain obstacles in reconciling some snippets of scripture, it is more esoteric and "head knowledge" than the central message of the gospel, which is the message we should truly be sharing.



If you believe something like this, may I tell you in the kindest way possible that you are completely wrong? Because you are. As Dr. Fred Sanders wrote in his compelling book The Deep Things of God: How the Trinity Changes Everything, "the doctrine of the Trinity inherently belongs to the gospel itself."2 Let's look at some aspects of the work of Christ's atonement on the cross to see just how dependent it is on the concept of the Trinity.

The Trinity Demonstrates God's Sacrifice is the Greatest

The Trinity is necessary for understanding the total sacrifice of Christ for our sins. Paul in Romans 5 puts it this way:
For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die—but God shows his love for us in that while we were still sinners, Christ died for us. Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.3
Notice how Paul makes a distinction in the passage above with the words God and Christ. He argues that a person giving up his own life for a righteous man would be a great sacrifice; it would mean more that a person gave up his life for an unrighteous man. However, we have been "reconciled to God by the death of His Son." It's one thing to lay down one's own life, which Jesus did in following the will of the Father. It's a completely different level of sacrifice to lay down the life of your beloved son for the sake of an enemy! Without the concept of the Trinity, this level of sacrifice is missed.

The Trinity Allows Jesus to Atone for All Humanity

Jesus' offering of Himself to the Father reconciles us to God. But only the blood of the second person of the Trinity could possibly atone for the sins of all humanity. Anything less wouldn't have a universal effect. Romans 8:3-4 is very clear here: "For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit." The writer to the Hebrews completes the thought:
But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.

…So Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.
Jesus needed to appear in the heavenly realms, in the true Holy of Holies to atone for sinful humanity. He couldn't be just a man, as a righteous man might be able to pay for the sins of an unrighteous man, but Jesus paid for the sins of all flesh.

The Trinity Makes Resurrection Possible

The atonement is not the full Gospel. Any presentation of the Gospel message must not stop at Christ's death, but also include His resurrection. We know that without the resurrection of the dead, "you are still in your sins."4 Jesus said that his resurrection was his own to do,5 and Paul tells us that our future resurrection from the dead depends on God's Holy Spirit, who also raised Jesus: "If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you."6 Thus, without the Trinity, there would be no resurrection and no hope for us. We would be "of all people the most pitied."

The Trinity is necessary for the gospel. One cannot be separated from the other. Sanders sums it up nicely in his book:
Nothing we do as evangelicals makes sense if it is divorced from a strong experiential and doctrinal grasp of the coordinated work of Jesus and the Spirit, worked out against the horizon of the Father's love. Personal evangelism, conversational prayer, devotional Bible study, authoritative preaching, world missions, and assurance of salvation all presuppose that life in the gospel is life in communion with the Trinity. Forget the Trinity and you forget why we do what we do; you forget who we are as gospel Christians; you forget how we got to be like we are.7

References

1.Sandlin, Mark. "No Trinity For Me, Please." Patheos. Patheos, 20 Aug. 2014. Web. 04 Sept. 2014. http://www.patheos.com/blogs/thegodarticle/2014/08/no-trinity-for-me-please.
2.Sanders, Fred. The Deep Things of God: How the Trinity Changes Everything. Wheaton, Ill.: Crossway, Kindle Edition, 2010. 9.
3. Romans 5:7-10,ESV Study Bible: English Standard Version. Wheaton, Ill: Crossway Bibles, 2007. Print.
4. 1 Cor. 15:17.
5. John 2:21, John 10:18
6. Romans 8:11
7. Sanders, Ibid.

Thursday, July 17, 2014

Investigating the Truth of the Gospel Eyewitnesses

Yesterday, I was able to talk with a room full of middle-schoolers at Magnolia Church who were investigating the claims of Jesus' death and resurrection. Their mission was to critically examine the gospel accounts and see what evidence they could find to determine the truth value of the accounts.


As any good investigator would, one should start an investigation into the truth with the earliest eyewitness accounts. The gospel of Mark is held by most scholars as the first of the four to be written, probably between the mid to late 50's, then Matthew and Luke were composed in the 60's, with John written last in the 90's1. So, while John was written some 50-60 years after Jesus' crucifixion, Mark closes that gap by 40 years, being composed within a couple of decades after Jesus' death. While skeptics try to make a big deal out of the gospels being written decades after the events, this is actually a boon for those who study ancient history. But many cultures who even today rely on the spoken word rather than the written word would never see this as a problem, as several scholars state.

An Insult Offers an Insight

One of the primary objections to the Gospel accounts is that the passion story was made up after the fact in order to launch the newly-formed Christian religion. Joe L. Watts, for example, believes that the Gospel writers "'creatively' expanded the original story of Jesus to speak to their current social problems."2 However, as good investigators there are ways we can study the text to see if there are any clues that lead us to such a conclusion.

One such clue is found in the taunts that Mark said were thrown at Jesus while He hung on the cross. In Mark 15:27-32 we read:

And with him they crucified two robbers, one on his right and one on his left. And those who passed by derided him, wagging their heads and saying, "Aha! You who would destroy the temple and rebuild it in three days, save yourself, and come down from the cross!" So also the chief priests with the scribes mocked him to one another, saying, "He saved others; he cannot save himself. Let the Christ, the King of Israel, come down now from the cross that we may see and believe." Those who were crucified with him also reviled him.

Here, we have a supposed eyewitness account of the events around Jesus' crucifixion.  The mocking particularly is significant. While John's account doesn't mention it, both Matthew and Luke record the mocking of the chief priests and scribes. But only Mark's gospel includes that passersby said a very specific thing to him: "Aha! You who would destroy the temple and rebuild it in three days, save yourself, and come down from the cross!" Why is that significant? It is simply because nowhere in the gospel of Mark does Jesus ever claim that he would destroy the temple and rebuild it. That story isn't found until John's gospel is written some forty years later!

Corroborating Testimony

If Mark wasn't reporting eyewitness testimony, if he was inventing or expanding the story of Jesus' crucifixion, then why would he include this taunt, but provide no explanation for it and no back story? Someone creating a fictional account wouldn't make such a boast come out of the mouth of Jesus, because by itself it looks as if Jesus failed at that claim. The temple wasn't destroyed at all. Only some 60 years later, in John chapter 2 do we understand what Jesus meant by his prediction. "But he was speaking about the temple of his body. When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken." So, John makes it clear that the prediction Jesus offered was referencing His resurrection, not the destruction of the actual temple. But how would Mark know this when John hadn't been written yet?

Some may claim that john added the passage in chapter two to help the story along. But if John were trying to solidify the crucifixion narrative of Mark, how come he leaves out the insults at the cross completely? If his goal was to buttress Mark's account, then one would assume he would include the insults in the crucifixion. But John leaves them out. Both gospel account rely on one another in order for the picture to become clear.

Police investigators are very familiar with this kind of interlocking testimony from eyewitnesses. Jim Wallace, a cold-case detective was trained in a method called "forensic statement analysis" the purpose of which is to "determine truthfulness or deception on the part of the person making the statement."3 The fact that Mark provides a trivial bit of information that fits nowhere else in his account and John provides additional information but leaves out the climax in his account argues that both accounts are eyewitness testimony and not fable, fiction, or fraud. Here's just clue that the crucifixion and resurrection happened as the gospels say it did. There are many other pieces of interlocking testimony throughout all four gospels, but this example should suffice to get our investigation pointing in the right direction.

For more on this, please check out our featured resource available this month: "Hidden Ways the Gospels Prove Reliable."

References

1. See Craig Blomberg, The Historical Reliability of the Gospels.(Downers Grove, Il: IVP Academic, 2007). 25-26.
2. Watts, Joel L. "Are the Gospels Made Up?" Web. HuffingtonPost.com 29-07-2013. http://www.huffingtonpost.com/joel-l-watts/christian-gospels-truth_b_3668426.html
3. Wallace, J. Warner. Cold-Case Christianity. (Colorado Springs: David C. Cook, 2013). 88.

Saturday, July 12, 2014

Man's Habit of Avoiding Despair with Distraction

Blasé Pascal, in his Pensees, reflected on how hopeless life is without God. He believes that all men can recognize their state if they are honest with themselves, but most men try to lie to themselves and seek to escape this conclusion through distraction instead of looking for God. However, looking for God isn't enough. Pascal is keenly aware of the competing claims different faiths have about who God is and what man's end will be. However, it isn't the threat of damnation that is the convincing proof of Christianity's truth. It is the prophecies of the coming Christ that demonstrate the divine origin of the scriptures. Here's the passage:
When I see man's blindness and wretchedness, when I consider the whole silent universe and man left to himself without light, as though lost in this corner of the universe, not knowing who put him there, what he has come to do, what will become of him at death, incapable of any understanding, I become frightened, like someone brought in his sleep to a frightening desert island who wakes up with no knowledge or means of escape. And then I marvel that we do not fall into despair in so wretched a state. I see other people around me of a similar nature. I ask them whether they are better informed than I am. They tell me they are not. Then these wretched lost souls look around and see some pleasant objects to which they give themselves and become attached. As for me, I have not been able to become attached, and, considering how much more likely it is that there is something other than what I see, I have sought out whether this God has not left some sign of himself.

I see many contrary religions, and so all of them false but one. Each of them wants to be believed on its own authority and threatens un­believers. I do not therefore believe them on that account. Anyone can say this. Anyone can call himself a prophet. But I see Christianity, where I find prophecies, and this is not something anyone can do.
It has been nearly 400 years since Pascal wrote those words, yet we still see people seeking to distract themselves with "some pleasant object" (usually including a wifi connection). And still only Christ can truly answer the despair of men's souls.

References

1. Pascal, Blasé. Pensees. Edited and translated by Roger Ariew. (Indianapolis: Hackett Publishing CO., 2005) 57-58.

Thursday, March 20, 2014

The Truth-Value of the Resurrection


Jim Wallace had a job they make TV shows out of: he was a cold-case detective in Southern California. Wallace had spent most of his career as an avowed atheist, and by relying on forensics and science in his job he naturally elevated them in the rest of his worldview. But after some fifteen years, his views changed. In his book, Cold-Case Christianity, he tells of how he began believing that Jesus' teachings could hold some merit to the full realization that Jesus Christ really did rise from the dead. The amazing this is that it wasn't in spite of his trust in forensics and the dispassionate weighing of testimony that that he believed, it was because of those techniques. Wallace writes, "I began to use FSA (Forensic Statement Analysis) as I studied the Gospel of Mark. Within a month, in spite of my deep skepticism and hesitation, I concluded that Mark's gospel was the eyewitness account of the apostle Peter."

But Cold-Case Christianity isn't the first book that documents an atheist who becomes a believer using his professional skills in a different context. Most people are familiar with Lee Strobel and his best-selling book The Case for Christ. Lee has told his story many times. He was a journalist with the Chicago Tribune and an atheist who began to use investigative journalistic techniques to find out the truth about Jesus. Like any good journalist, he interviewed experts, and sought to make sense of the accounts as they were presented. After two years of studying the evidence, Strobel became a Christian within five years of that, he became a teaching pastor at Willow Creek Church.

Even before Strobel, though, these kinds of events would happen. Frank Morison would get my vote for the Less Strobel of the Al Capone era.  Morison regarded Jesus highly, but he also loved the physical sciences and 20th century how something like a resurrection could never happen. Morison decided to write a book debunking the resurrection, "to strip it of its overgrown and primitive beliefs and dogmatic suppositions." But, as Morison puts it, that book refused to be written. Instead, after years of thought and investigation, Morison's book, Who Moved the Stone?, became a testimony for the truthfulness of the resurrection.

Of course, we can go back farther and we see similar stories with similar results. Most people may not know that every court case in the United States bears the fingerprints of Simon Greenleaf. A legal scholar in the early 1800's who helped establish the Harvard School of Law, his three volume Treatise on the Law of Evidence set the standard for what counts as evidence in legal trials and became the standard textbook for most law schools up until the 20th century. Greenleaf was challenged at one point by some Christian students to apply those same rules of evidence to the gospels and see what he found. The result was Greenleaf's book Testimony of the Evangelists, Examined by the Rules of Evidence Administered in Courts of Justice.

There are probably many more examples but these four are accessible enough to make my point. Why do such stories exist and why do they become so popular? Certainly, every Christian has some kind of testimony so why do these stick out and why to people buy the books that hold their stories? I think the answer is simple. As we have developed as a society, we've come up with some pretty good tools to weigh the truth value of testimony. Reporters, jurists, and criminal investigators use these tools in their perspective professions because they have found that the tools serve them better than anything else to date. When those professionals then use that same trustworthy approach on the gospels, they find that the gospel accounts are in fact what they claim to be: true accounts of the life, death, and resurrection of Jesus of Nazareth. The only reason that one would reject such a claim is if one rejected the supernatural aspect of the accounts ahead of time. But that's an assumption that isn't warranted by the evidence. In fact, the resurrection of Jesus is the only explanation that accounts for all the facts of the New Testament. No other explanation fits the bill.

Saturday, February 16, 2013

A. N. Sherwin-White on Jesus as Historical Figure

Oxford historian A.N. Sherwin-White was a well-recognized scholar in the history of ancient Rome. He was president of the Society for Promotion of Roman Studies and was a fellow of the British Academy. Dr. Sherwin-White knew ancient history as well as anyone. He also knew myth, how to separate myth from history, and what made good grounds for judging historical aspects of ancient sources. Here, he comments on the comparative historical support for the life of Jesus of Nazareth and the life of Tiberius Caesar:
It is astonishing that while Graeco-Roman historians have been growing in confidence, the twentieth-century study of the Gospel narratives, starting from no less promising material, has taken so gloomy a turn in the development of form-criticism that the more advanced exponents of it apparently maintain—so far as an amateur can understand the matter—that the historical Christ is unknowable and the history of his mission cannot be written. This seems very curious when one compares the case for the best-known contemporary of Christ, who like Christ is a well-documented figure—Tiberius Caesar. The story of his reign is known from four sources, the Annals of Tacitus and the biography of Suetonius, written some eighty or ninety years later, the brief contemporary record of Velleius Paterculus, and the third-century history of Cassius Dio. These disagree amongst themselves in the wildest possible fashion, both in major matters of political action or motive and in specific details of minor events. Everyone would admit that Tacitus is the best of all the sources, and yet no serious modern historian would accept at face value the majority of the statements of Tacitus about the motives of Tiberius.' But this does not prevent the belief that the material of Tacitus can be used to write a history of Tiberius. The divergences between the synoptic gospels, or between them and the Fourth Gospel, are no worse than the contradictions in the Tiberius material."
A.N. Sherwin-White. Aspects of Roman Citizenship and the Question of Historicity. Roman Society and Roman Law in the New Testament. (Eugene OR: Wipf & Stock Publishers, 204) 187-188.

Wednesday, July 21, 2010

Vacation Apologetics - Desolate Places and Desperate People

When I started sharing my vacation as a way to teach and learn about our faith, I wondered if I would wither get repetitive or not have anything to write about. But, there are teachable moments everywhere, even in the most desolate places.  We left Cedar City, Utah and took Highway 56 west to Nevada.  At the 93 junction, we decided to save some time and drive toward Carson City via the 375.  This highway has a warning sign stating that there are no services for 150 miles-and they were absolutely right.  There was nothing but desert and a few cattle as far as the eye could see for over two hours of driving. (To see the area, click here.)  Such trips make one a little leery – suppose we break down?  Without cell services how would we call for help and how long would it take to arrive? But we did prepare for the long ride ahead of time - we have food, liquids, and plenty of in-car entertainment for the kids.

On the other side of the long desert stands a lone town, Tonopah Nevada. We pull in for gas and I find myself standing in line behind Dennis Avner, who is considered to have one of the most extreme body modifications ever.  He's had tattoos, various silicone implants, teeth modifications, and whisker implants among other things as he tries to make himself look as much like a tiger as possible.  I had previously seen a documentary that highlighted Avner in one segment, so I recognized him immediately (who couldn't?)  Later, I found out that Tonopah is his hometown.

In the article linked above, Avner states that his desire to be tiger-like is the dominant driving force of his life.When asked about any relationships, he responds "I'm seeing a couple of women at the moment. They understand that being a tiger is more important to me than humanity, which is difficult for many women to cope with." Being a cat is more important than humanity?  Avner is clearly confused in his priorities. He IS human.  He says he has an office job, so he conforms to some societal standards when they suit his needs.  (He also obviouly doesn't shun medical procedures!) Changing one's physical appearance and wanting to feel like you are another animal are as shallow as the racist who also assigns value based on appearances or skin color. I cannot judge all of what drives Avner to his mania, but I do know that there is a desperation for God in every human heart - a God-shaped vacuum, Pascal called it.  We can either recognize it, search for other things to try and fill it, or simply try to numb it so we can't feel it anymore.

The town of Tonopah is an oasis of humanity surrounded by hundreds of miles of lonely desert.  Even there, no one can hide from their need for God.  Avner can try to be a cat, but in reality he's a human bing who has to conform to some human societal precepts in order to live.  He's seeking something in his appearance that will never be totally fulfilling. That's why we need to share the Gospel.  Because no matter how big the oasis, people are still desperate for God.

Friday, April 02, 2010

The Fact of the Resurrection Part 5 - The Empty Tomb

As we end our recent study on the resurrection as a fact of history, we look at one of the most daunting problems posed to the skeptics - the empty tomb of Jesus. The absence of Jesus' dead body from its burial place gives incredible support to the disciples' claims that He had risen from the dead. It is therefore not surprising that this point is attacked continuously by doubters. Was the tomb empty? And if so, could it have become empty through some other means than Jesus' resurrection?


If we can show that the empty tomb did in fact exist and that there is no good naturalistic explanation for Jesus' missing body, then we have strong evidence for a supernatural explanation. This not only argues for God's existence but also legitimizes the truth of Christianity.

Was the Tomb Empty?

There exist many objections to Jesus' tomb being empty at all. Most notably, the Jesus Seminar's John Dominic Crossan puts forth the belief that Jesus was never buried in a rock tomb but his body was placed in a common grave and probably eaten by dogs.1  However, Crossan fabricates this explanation because there is absolutely no evidence on which to base his specific account. Although, as Crossan himself admits, burial for crucified criminals was rare it did occur and we have both written and physical evidence to support it. 2

Tomb commonly assumed empty by both Christians and Jews.

So was there a tomb that Jesus was buried in? Crossan and others argue that the whole tomb event had to be added later because the most primitive reports of the resurrection never cited it. However, this is an argument from silence. Even though Peter doesn't specifically mention the empty tomb in his speech in Acts 2, that doesn't mean it didn't exist. It is quite likely that an empty tomb didn't need to be stated because it was "front page news" if you will.

J.P. Moreland says, "In the early speeches of Acts, no mention is made of the empty tomb... Why is the empty tomb not mentioned in those speeches? The best answer seems to be that the fact of the empty tomb was common ground between believers and unbelievers."3

Likewise Paul's recount of the resurrection belief in 1 Corinthians does not prove that there was no empty tomb, but just that the writer felt no pressing need to mention it. The tomb was assumed to be empty - a fact we can derive from our next point.
The stolen body story corroborates Jesus' tomb being empty.

Another explanation given is the women in Mark's account simply went to a random tomb or found the wrong tomb. However, the early accusations by the Jews of Jesus' disciples stealing His body demonstrate that this cannot be the case.

Dr. William Lane Craig writes,

In Matthew 28, we find the Christian attempt to refute the earliest Jewish polemic against the resurrection. That polemic asserted that the disciples stole away the body. The Christians responded to this by reciting the story of the guard at the tomb, and the polemic in turn charged that the guard fell asleep. Now the noteworthy feature of this whole dispute is not the historicity of the guards but rather the presupposition of both parties that the body was missing. The earliest Jewish response to the proclamation of the resurrection was an attempt to explain away the empty tomb. Thus, the evidence of the adversaries of the disciples provides evidence in support of the empty tomb.4

As we mentioned in a previous article, because the Jews were opposed to the idea of Jesus being raised, this lends credence to Jesus' tomb specifically being empty. It makes no sense for the Jews to lie about Jesus' body being stolen when producing the body or showing the tomb would be their strongest argument against the resurrection. The same is true for the women being mistaken. We must conclude that the tomb of Jesus was truly empty and it was available for all to examine.

How Do You Explain it?

So, if the tomb of Jesus really was empty, how is it explained? Did the disciples steal Jesus' body? Given Matthew's account of the tomb being sealed and a guard placed there, it wouldn't seem likely. There's also the problem of the disciples having to roll back that huge stone in order to accomplish their goal , and they would have had to do so without being detected. However it seems to be the best naturalistic explanation, so many doubters claim it must be so.

But Dr. Craig notes the biggest obstacle to believing this scenario. "Perhaps the most serious objection to [the idea of someone stealing Jesus' body] is that it seeks to explain only half of the evidence (namely, the empty tomb) and completely ignores the other half (that is, the appearances). A second hypothesis to explain must be added. But if explanatory scope is the criterion for preferring one hypothesis to another, then the resurrection... is to be preferred."5

In looking at the evidence: the historicity of the resurrection accounts, the trustworthiness of the reports from the disciples, the fact that eyewitnesses saw the resurrected Christ, their changed lives and the fact of the empty tomb, one can see that it is reasonable to believe that Jesus rose bodily from the dead. Since He claimed He would do as much beforehand, it also shows that His claims of deity are true and that the Christian God exists.

References

1. See: Crossan, John Dominic PhD. Who Killed Jesus? San Francisco: Harper, 1996.
2. Crossan, John Dominic PhD. "Was Jesus Buried?" http://www.beliefnet.com/story/31/story_3101_1.html
3. Moreland, J.P. PhD. Scaling the Secular City.
Grand Rapids, Michigan: Baker Book House, 1987 pg 162.
4. Craig, William Lane; PhD.. "Contemporary Scholarship and the Historical Evidence for the Resurrection of Jesus Christ." June 16, 1998. http://www.leaderu.com/truth/1truth22.html.
5. Craig, William Lane PhD. In Defense of Miracles. Ed. R. Douglas Geivett and Gary R. Habermas. Downers Grove, Il.: InterVarsity Press, 1997 pg. 260. Image courtesy Frank Swift and licensed via Creative Commons (CC BY-NC-SA 2.0).

Thursday, April 01, 2010

The Fact of the Resurrection Part 4 - The Changed Lives Of The Disciples

In our studies of the resurrection of Jesus, we've shown how the resurrection accounts must be considered as written documentation of an historical event. Many skeptics of Christianity will argue against these premises vehemently, because to admit them would mean that Jesus was who He claimed to be - the only Son of the living God.



Today, I'd like to examine a proof for the resurrection that most skeptics won't deny - at least initially. That is, how the lives of Jesus' followers were radically and completely changed after the resurrection event. The disciples faced some of the most unspeakable tortures and persecutions because they believed Jesus was resurrected and they would not admit otherwise.

Now, many people undergo a change in lifestyle when they adopt a new belief system, but that's not really what I'm talking about. In order to more clearly demonstrate the uniqueness of the disciples' transformation, we'll examine three prominent figures of the early church: Peter, James the brother of Jesus, and the apostle Paul.

Peter

Peter is one of the most well-known of Jesus' early followers. All four gospels show him to be a man who was impulsive; one who would react to a situation first and analyze it later. Sometimes he benefited from this, as when he proclaimed Jesus as the Christ in Matthew 16. Other times it was to his detriment, as when he denied the Lord three times.

However, throughout all the accounts we see Peter as completely human, and because of that we can relate to him so well. So, what happened to Peter that changed him from the person who fled with the other disciples at Jesus' capture (ref. Matt 26:56)to the strong believer we read about in the book of Acts? One who would not give up his faith in the face of beatings, jail and even an excruciating death?

Peter's shortcomings are clearly documented throughout the Scripture.  Is it reasonable to believe, then, that he would admit to a falsified resurrection when faced with repeated punishment? He would, unless the resurrection accounts were true and Peter could not deny them because he knew them to be true. He says as much in Acts 5 when he explains why he continues to preach Jesus raised from the dead:
"We must obey God rather than men."

James

Some critics may object at this point and say that Peter still had a vested interest in wanting to believe the resurrection to be true. After all, he had spent three years under Jesus' teachings and was either not ready to give that up or was in denial. However, when we look at James, the Lord's brother, we find an entirely different scenario.

James didn't follow Jesus throughout his years of ministry. John 7:6 tells us that James did not believe in Jesus. As J.P. Moreland writes "What could cause a Jew to believe his own brother was the very Son of God and be willing to die for such a belief? It certainly was not a set of lovely teachings from a carpenter from Nazareth. Only the appearance of Jesus to James (1 Cor. 15:7) can explain such a transformation." 1

Paul

Even more amazing than James' conversion is that of Saul of Tarsus.  Paul was a well-schooled Pharisee, not easily given in to fables. He was also so wholly devoted to Jewish law that he sought out Christians to persecute them. He became so good at it the Bible says he "laid waste the church (Acts 8:3)".

So how can anyone explain his complete and immediate reversal? What, other than the real appearance of Jesus to him, would be so convincing that he would abandon a lifetime of convictions and join the very group he hated most? In summarizing Lloyd Littleton, Josh Mc Dowell writes "If Paul's twenty five years of suffering and service for Christ were a reality, then his conversion was true, for everything he did began with that sudden change. And if his conversion was true, Jesus Christ rose from the dead, for everything Paul was and did he attributed to the sight of the risen Christ." 2

When examining the lives of not just these three, but all the eyewitnesses of Christ's resurrection, we find that the situation is the same. Not one person exposes Jesus' being raised as a fraud.  They all truly believe they saw Jesus and every one is willing to die because of that belief. There is no explanation for such a steadfast faith among such a divergent group other than Jesus really did rise from the dead and show Himself to his disciples, to James, and finally to Paul.

Tomorrow, we'll talk about the last point in our resurrection series - the stone that was rolled away from the tomb. If you're enjoying these features, would you write and tell us? Until then, God bless.

References

1. Moreland, J.P. Scaling the Secular City. ; Grand Rapids, MI: Baker Books, 1987.179.
2. McDowell, Josh A Ready Defense.  San Bernardino, CA: Here's Life Pub., 1990. 434.

Wednesday, March 31, 2010

The Fact of the Resurrection Part 3 - Eyewitnesses

The last few days we've been studying the resurrection of Jesus as history. Of course, the resurrection is the most compelling evidence we have to show that it is the Christian God to whom we refer when we speak of God's existence. It validates Jesus' teaching and His claims of deity.



We've already shown how the resurrection accounts read more like history than myth, and how the written accounts are so close to the proximity of the events they record that any myths or legends creeping into them is highly improbable. Today, I'd like to more closely examine the idea of eyewitness testimony and how it also supports the resurrection as a matter of historic fact.

Eyewitness Testimony From Live Witnesses

The four gospels are believed to be written by eyewitnesses of Jesus' ministry, death, and resurrection (Matthew and John) or by people who spoke directly with eyewitnesses (Mark and Luke). The gospels themselves contain reports of Jesus appearing to many different people in the forty days after He was raised from the dead.

Some skeptics believe that the gospel writers fabricated the resurrection in order to help them establish their new religion. Others claim that the witnesses were suffering from some type of mass-hysteria or communal hallucination. But a careful study of the gospels shows why these theories don't make sense.

Because the gospels were written approximately 30 to 50 years after the events they record, many of the people who are offered as witnesses to the resurrection were still alive when they were circulated. This means that as people heard or read about the resurrection, they weren't left to "just take the matter by faith." Anyone who had reason to doubt the resurrection could ask the witnesses themselves if the events recorded in the gospels were true. Because the many different witnesses were available to corroborate the testimony of the gospels, any hallucination or wishful thinking would be quickly pointed out and the claims made by the apostles would be dismissed.

Now, because the testimonies by Jesus' disciples agree doesn't make that testimony unimpeachable. It doesn't rule out the idea of a conspiracy to lie about the resurrection. However there exists an even more compelling argument that answers this objection - the existence of hostile witnesses.

The Existence of Antagonistic Eyewitnesses

Because Christianity represented a danger to the power structures of the Sanhedrin, the leaders and chief priests did everything they could to extinguish this new movement within Judaism. They were vehement in stopping the apostles from spreading tales of the resurrection. They beat and imprisoned Peter and John and stoned Steven to death.

However, the easiest way to quash this new religious movement would have been to demonstrate that the apostles were lying when they claimed that Jesus rose from the dead - by producing a corpse! The Sanhedrin could easily counter the testimony of the eyewitnesses by saying "Look, you know that we took the body and put it in a potter's grave" or "here is the tomb where Jesus' body lies." They said nothing of the kind. They admitted that His body was no longer in the tomb when they created the story of the apostles' stealing it. (There are many reasons why this is implausible which we will cover in an upcoming post.) By claiming that Jesus' body was stolen they corroborate the fact that Jesus' tomb was indeed empty.

In fact, any discrepancy or inaccuracy from Jesus' disciples would have been immediately exploited by the Jewish leaders of the day as proof that the tales told by the believers were false. Considering that not only were these leaders intimately involved with the crucifixion and its resulting events, but they had every opportunity to counter the claims of Jesus' followers and offered nothing tangible in their defense, the truth of the resurrection is compelling.

Appeal to the Facts

The last group of witnesses we will examine are the multitudes in Jerusalem. Jesus attracted many disciples, most of whom did not continue to follow Him after His death. He also was known by many more of the general public. His crucifixion, a public execution before a high feast-day, would have been a very visible spectacle.

If the disciples were playing fast and loose with the truth, the people they were preaching to would have objected, knowing that their tale was fictional. However in Acts 2:22 we see something completely different. The disciples appealed to the knowledge of the crowd in order to support their claims of resurrection. Peter used the phrase "as you yourselves know" when speaking at Pentecost. He knew what he was saying was true and the facts were on his side. Even more telling was that the people listening responded to his claims by being "pricked in their hearts" and repenting, not by contradicting them.

The fact that we have many first-hand accounts of Jesus' resurrection makes the argument for the resurrection credible. The fact that these eyewitnesses were giving testimony while facing a hostile audience makes it stronger. The fact that the enemies of the apostles could offer no evidence to contradict their testimony makes it beyond merely reasonable to hold the belief that Jesus rose from the dead. The resurrection becomes as trustworthy a piece of history as any other. Next time, we'll look at how the changed lives of the disciples also bolster our case. God bless until then

Tuesday, March 30, 2010

The Fact of the Resurrection Part 2 - Too Soon for Fables

Last time we studied how the resurrection accounts read like history. But another reason to believe in the resurrection of Christ is how close the records we have were to the actual events they record.



In the game of telephone, a message is told from person to person until it eventually becomes unrecognizable to its initiator. There is less chance the message has been corrupted the closer a person is to the originator. This is one of the ways scholars studying ancient historical events judge a record's accuracy.

Most conservative scholars date the Gospel accounts of Jesus' death and resurrection from between A.D. 50 to A.D. 80. If we are to assume Jesus died somewhere near 30 A.D., then these historical records would be between 20 to 50 years after the events they record. Not only are these dates very close to the actual events by historical standards, but that also implies that the Gospels were circulated when the apostles were still alive to be questioned by skeptics and detractors.

Now there are other scholars who would prefer a late dating of the Gospels, from the middle of the first century to perhaps as late as the beginning of the second. But late-dating the Gospels doesn't put the historicity of the resurrection in doubt, because a record exists that is older still than any of the Gospel accounts.

In 1 Corinthians 15 verses 3-8 the Apostle Paul writes "For I delivered unto you as of first importance that which I also received, that Christ died for our sins according to the Scriptures, and that He appeared to Cephas then to the twelve. After that He appeared to more than five hundred brethren at one time... then He appeared to James, then to all the apostles, and last of all, as one untimely born, He appeared to me also."

Nearly all scholars, those both sympathetic to Christianity and skeptical of it, believe that First Corinthians was written by Paul and was written about 55 or 56. However, scholarship also shows that the above passage is considered an ancient tradition that Paul received from others in the early church when he first became a convert to Christianity. This means that the passage in 1 Corinthians 15 dates from somewhere between two to eight years after Jesus' death!

That early dating means that it is virtually impossible for the resurrection account to be a myth that gradually grew into the church tradition. It had to be accounts from eyewitnesses who saw the events themselves, otherwise too many people would be around to contradict the events in question.

Because this evidence is so convincing, there are those doubters who feel that the resurrection account was a deliberate fraud made up by the apostles to continue their movement. In our next post, we'll look at those claims and show why this couldn't be so. (If you'd like a preview of some of the things we'll discuss then, you can read our article "Is Eyewitness Testimony Reliable?")

For a modern day example to this, think of someone telling you that John F. Kennedy didn't die in November of 1963. He is still alive and in hiding because the CIA wanted to remove him from office. The government made the whole assassination up for their benefit. The problem with such a story is that there are too many people still alive who remember the event and can contradict your assertion.

The more we study the documents testifying to the resurrection of Jesus, the more we can understand why it is called "the most well-attested fact of ancient history." I hope these discussions bolster your faith in Christ and Him being raised from the dead. Comment below and let us know what you think!

Monday, March 29, 2010

The Fact of the Resurrection Part 1 - Resurrection as History

The resurrection of Christ is the cornerstone of the Christian faith. If it really happened, then it affects your entire worldview. If Jesus really rose from the dead it means He had power that no one else had. And since He claimed to be God's Son, then it means there really is a God. And if there really is a God - the type of God Jesus talked about - then we will really be held accountable for our actions in this life.



You can see why the resurrection is such a target to the skeptic. If he cannot dismiss this event, then all that follows makes him accountable to God. He must find a way to reject its truth.

The most common way people reject the resurrection is to say that it was a myth created by disciples who wanted to give their new religion credence. If you've ever read any of the Iliad or the Odyssey, you'll be familiar with myth. The ancient Greeks used myth as a way of explaining the world around them and getting some type of understanding.

However, when one reads the New Testament accounts of the resurrection, a careful reader should pick up on something else - these accounts aren't written like myths but like historical reports to an actual event. There are numerous passing comments and inferences that, unless they really happened, make no sense for a writer to invent.

Things such as all the disciples abandoning Jesus when He was arrested, James and John's mother asking for her sons' favor from the Lord, and the women at the tomb. This last idea is very compelling, as women were looked down upon drastically in this society. Women were considered more property than persons, with any excuse serving as grounds for divorce and their testimony wasn't considered solely reliable in a Jewish court of law.

In this light, having women being the first ones to find the empty tomb and the first ones to believe that Jesus was resurrected rings as true history rather than something made-up to justify some created religion. In fact, Josh McDowell quotes Oxford ancient history scholar Thomas Arnold who said:

"I have been used for many years to study the histories of other times, and to examine and weigh the evidence of those who have written about them, and I know of no one fact in the history of mankind which is proved by better and fuller evidence of every sort, to the understanding of a fair inquirer, than the great sign which God hath given us that Christ died and rose again from the dead."[1]

Now, most Biblical scholars, whether conservative or liberal, agree that Jesus did really live and He really was crucified. Most liberal scholars, however, doubt the resurrection as history. But any explanation that liberal scholarship offers to explain away the resurrection must be manufactured out of thin air. This is because there is no evidence of any kind that can be offered to counter the resurrection story! So, if we are to make judgments about historical reliability, an honest approach would be to base the claims on the evidence that exists. To manufacture a counter story because you want to disprove the evidence is faulty logic.

The resurrection accounts are the best evidence we have as to what happened to Jesus Christ on Sunday morning. This is one part of the proof that Jesus rose from the dead and because of that we know God exists. Next time we'll look at how the proximity of the recorded accounts to the events themselves lends even more credence to our argument. God bless until then.

1. Mc Dowell, Josh A Ready Defense Here's Life Publishers 1991 pg.216

Wednesday, March 17, 2010

Saint Patrick's Day Thoughts

As we recognize the anniversary of Saint Patrick's death, I think it's important to learn a bit from this great man of God.

1. Patrick showed the love of Christ towards his enemies

Many people don't realize that Patrick was not Irish, but an English Christian.' His autobiography Confessio explains that he was taken captive by a band of Irish marauders, and held as a slave in Ireland.1 During that time, as he tended flocks, his faith in God grew stronger. After six years, he escaped as made his way back to his parents' home. However, God called him back to evangelize the Irish via a dream:
And after a few years I was again in Britain with my parents [kinsfolk], and they welcomed me as a son, and asked me, in faith, that after the great tribulations I had endured I should not go anywhere else away from them. And, of course, there, in a vision of the night, I saw a man whose name was Victoricus coming as if from Ireland with innumerable letters, and he gave me one of them, and I read the beginning of the letter: 'The Voice of the Irish'; and as I was reading the beginning of the letter I seemed at that moment to hear the voice of those who were beside the forest of Foclut which is near the western sea, and they were crying as if with one voice: 'We beg you, holy youth, that you shall come and shall walk again among us.' And I was stung intensely in my heart so that I could read no more, and thus I awoke. Thanks be to God, because after so many years the Lord bestowed on them according to their cry."2

2. Patrick was steadfast in the face of opposition

The Druids saw Patrick as not only a foreigner who upset their ways but a crazy person with a peculiar look and a more peculiar message.  He was most likely beaten and put in chains. A seventh century poem criticizes him by saying:3
Across the sea will come Adze-head, crazed in the head, his cloak with hole for the head, his stick bent in the head. He will chant impieties from a table in the front of his house; all his people will answer: "so be it, so be it."

3. Patrick's Heart for God and Service

Below is a traditional Irish prayer attributed to St. Patrick.  Whether Patrick genuinely wrote this or not, it does show his heart toward his God and the service to which he was called.4


I bind to myself today
The strong virtue of the Invocation of the Trinity:
I believe the Trinity in the Unity
The Creator of the Universe.
I bind to myself today
The virtue of the Incarnation of Christ with His Baptism,
The virtue of His crucifixion with His burial,
The virtue of His Resurrection with His Ascension,
The virtue of His coming on the Judgement Day.
I bind to myself today
The virtue of the love of seraphim,
In the obedience of angels,
In the hope of resurrection unto reward,
In prayers of Patriarchs,
In predictions of Prophets,
In preaching of Apostles,
In faith of Confessors,
In purity of holy Virgins,
In deeds of righteous men.
I bind to myself today
The power of Heaven,
The light of the sun,
The brightness of the moon,
The splendour of fire,
The flashing of lightning,
The swiftness of wind,
The depth of sea,
The stability of earth,
The compactness of rocks.
I bind to myself today
God's Power to guide me,
God's Might to uphold me,
God's Wisdom to teach me,
God's Eye to watch over me,
God's Ear to hear me,
God's Word to give me speech,
God's Hand to guide me,
God's Way to lie before me,
God's Shield to shelter me,
God's Host to secure me,
Against the snares of demons,
Against the seductions of vices,
Against the lusts of nature,
Against everyone who meditates injury to me,
Whether far or near,
Whether few or with many.
I invoke today all these virtues
Against every hostile merciless power
Which may assail my body and my soul,
Against the incantations of false prophets,
Against the black laws of heathenism,
Against the false laws of heresy,
Against the deceits of idolatry,
Against the spells of women, and smiths, and druids,
Against every knowledge that binds the soul of man.
Christ, protect me today
Against every poison, against burning,
Against drowning, against death-wound,
That I may receive abundant reward.
Christ with me, Christ before me,
Christ behind me, Christ within me,
Christ beneath me, Christ above me,
Christ at my right, Christ at my left,
Christ in the fort,
Christ in the chariot seat,
Christ in the poop [deck],
Christ in the heart of everyone who thinks of me,
Christ in the mouth of everyone who speaks to me,
Christ in every eye that sees me,
Christ in every ear that hears me.
I bind to myself today
The strong virtue of an invocation of the Trinity,
I believe the Trinity in the Unity
The Creator of the Universe.

References

1. "Kidnapped by Pirates at Age 16" The Confessions of St. Patrick. Christian Classics Ethereal Library. http://www.ccel.org/ccel/patrick/confession.ii.html (accessed March 17, 2010).
2. Ibid. http://www.ccel.org/ccel/patrick/confession.vi.html
3. James F. Lydon. The Making of Ireland: From Ancient Times to the Present.
(New York:Routledge,1998) p.6
See the book page here.
4. "St. Patrick" New Advent Catholic Encyclopedia. http://www.newadvent.org/cathen/11554a.htm (accessed March 17, 2010).
Image courtesy Andreas F. Borchert and licensed via the CC BY-SA 3.0 de license.
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