Did Jesus Rise from the Dead? Debate – Gary Habermas vs Antony Flew

Christian scholar and historian Gary Habermas Debates then-atheist Antony Flew on the Resurrection of Jesus. Originally presented by the John Ankerberg Television Program

VIDEO by Theology, Philosophy and Science

Reclame

Harry Mihet Debates Atheist on Stossel Show

Cine este Harry Mihet? Mircea Tipei ne informeaza:

Harry Mihet, eroul nostru de la Liberty Counsel

Photo credit

Photo credit www.itickets.com

Nu cred ca gresesc numindu-l pe Harry Mihet, erou. Este un compatriot de-al nostru, un roman cu frica de Dumnezeu, care in 2008 a inteles ca Dumnzeul in care se increde il cheama la o slujba speciala, aceea de a-i apara pe oamenii carora li se incalca drepturile si libertatile religioase. Asa dupa cum afirma el insusi in luarea sa de cuvant de la Congresul Baptist din luna Septembrie: „Noi aparam in fiecare zi Constitutia, libertatea, familia si viata, fie in tribunal, fie in congres, fie in scoala, fie la consiliul local”. Astfel, isi paraseste slujba de avocat din cadrul unei agentii private de avocatura si incepe sa lucreze in cadrul Liberty Counsel ca avocat senior de litigiu constitutional. De cand lucreaza pentru Liberty Counsel, Harry Mihet afirma ca Dumnezeu le-a dat izbanda si au castigat 92% dintre cazurile pentru care au pledat, el si colegii lui.

Va voi prezenta mai jos trei scrisori primite de la el prin email, in 25 Noiembrie si 8 si 27 Decembrie 2009. Textul ii apartine lui Harry Mihet, interventia mea fiind minima, doar in cateva locuri in care am considerat ca e neaparat necesara.

Citeste mai mult aici – https://mtipei.wordpress.com/2010/01/10/harry-mihet-eroul-nostru-de-la-liberty-counsel/

si aici – http://family2fam.com/2013/09/30/harry-mihet/

VIDEO by Harry Mihet

Debate – Is It Rational to Believe in Miracles?: Gary Habermas vs Geoff Campos

Larry Wessels Do Roman Catholic Indulgences Really Cover Sins? Debate

Do Roman Catholic Indulgences Really Cover Sins?
A Debate: Dr. James White vs. Dr. Robert Fastiggi

Do Roman Catholic Indulgences Really Cover Sins? Debate from Larry Wessels on Vimeo.

Assisted Suicide Debate between a Christian, a Doctor, and 2 Politicians

VIDEO by SolasCPC

Bill Nye the ‘Science Guy’ debates head of Creation Museum, Ken Ham, on evolution, earth’s origin

Photo credit www.salon.com

A synopsis of a great debate (one I was not able to watch yet, but now we have the video) whether you are from either camp, olda age earth or young age earth, here is the synopsis from foxnews,com

True to his passionate and animated TV persona, „Science Guy” Bill Nye tapped on the podium, threw up his hands and noted that science shows the Earth is „billions and billions” of years old in a debate at a Kentucky museum known for teaching that the planet’s age is only 6,000.

Nye was debating Creation Museum founder Ken Ham and promoting science in the snappy way that made him a pop culture staple as host of „Bill Nye The Science Guy” in the 1990s.

The event was meant to explore the age old question, „How did we get here?” from the perspectives of faith and science.

Ham, an Australian native who has built a thriving ministry in Kentucky, said he trusts the story of creation presented by the Bible.

„The Bible is the word of God,” Ham said. „I admit that’s where I start from.”

‘The majority of people out there, they’re interested in this topic, they don’t want debate shut down.’

– Ken Ham, founder of the Creation Museum

Nye delivered a passionate speech on science and challenged the museum’s teachings on the age of the earth and the Bible’s flood story. Like most scientists, Nye believes there is no credible evidence that the world is only 6,000 years old.

At times, the debate had the feel of a university lecture, with slides and long-form presentations.
Read more here – foxnews,com

VIDEO by islandonlinenews

Debate – William Lane Craig vs Christopher Hitchens – Does God Exist? Biola University (April 04,2009)

With winter on our heels, we always like to spend time watching apologetics debates, so here is a very good debate with 2 formidable opponents, whom to watch and learn from.

Dr. Craig, presents his case using 5 arguments

  1. cosmological argument, the well known first cause argument,
  2. teleological argument, the incredible beauty, organization and complexity of the universe testifies to intelligent design. He uses the anthropic principle to back up his point here. There are over 100 known fundament physical constants that demonstrate the extreme fine tuning required to support life on Earth. […]
  3. Morals come from a transcendent creator making them objective.
  4. The resurrection of Jesus, shows us there is a personal God. Dr. Craig expounds on the veracity of this claim.
  5. The immediate experience of God

Hitchens, bases his belief of atheism on lack of evidence of a supreme being and a few of the things he brought up include:

  1. The big bang and evolution with very large quantities of time explain the start of the universe and life as we know it today.
  2. When presenting his case, he groups the major monotheisms: Christianity, Jewish faith and Islam into one assembly asserting the arguments based on his vast experience of debating representatives from each world view are similar
  3. Since Mr. Hitchens doubts all arguments for the existence of God based on lack of evidence, he concludes there isn’t one
  4. All religious beliefs are gibberish and wishful thinking
  5. He states the Bible has records of genocide and slavery in it, asserting that it promotes immorality
  6. Firmly believes that morals evolved much the same way organic structures have and cultures that didn’t practice basic morality became extinct.
  7. Uses the fact the Catholic church promoted an Earth centric universe as evidence the theistic camp doesn’t know what it’s talking about when it comes to science
  8. He values personal freedom very highly and doesn’t want a theocracy telling him what to do.
  9. He takes this subject extremely seriously and respects the discussion of it.
  10. He attacks the saint hood of mother Teresa strongly.

There were four sections in the debate: a 20 minute opening speech, rebuttal, question and answer period between Dr. Craig and Mr. Hitchens, a closing argument was given by Dr. Craig and not Mr. Hitchens, presumably he presented his case completely in the first 3 sections of the debate.

This summary is given by an amazon reviewer here. This debate took place in the gymnasium of Biola University – http://Biola.edu. The introduction start in about the 12th minute, so if you want to skip the part before that just of to the 12th minute. VIDEO by Wade Davis

Dr. William Lane Craig at Biola University debates Dr. Alex Rosenberg „Is Faith in God Reasonable?”

Photos  via tripwow.tripadvisor.com & ujjf.blogit.fi

On February 1st, 2013 at Purdue University, Dr William Lane Craig (Research Professor of Philosophy at the Talbot School of Theology at Biola University, and teaches courses in the master of arts degree program in Christian Apologetics at Biola) participated in a debate with Dr Alex Rosenberg (R. Taylor Cole Professor of Philosophy at Duke University & head of the Philosophy Dept.) on the topic, „Is Faith In God Reasonable?” Dr. Craig’s response to the debate question is YES and Dr. Rosenberg’s answer is NO.

Over 5,000 people watched the event on the Purdue University campus along with tens of thousands streaming it live online from around the world.  Here is Dr. William Lane Craig answering a question at this debate in a small video snippet from this debate- http://wp.me/p1eavz-bZV.

For more resources visit Dr Craig’s webiste: http://www.reasonablefaith.org

Resources for further study at Biola University in Southern California: http://apps.biola.edu/apologetics-sto… Plus more Biola academic content at OPEN.BIOLA.EDU

VIDEO captured February 1, 2013 at Purdue University in West Lafayette, IN. by BiolaUniversity.

There are 2 hours of debate and then a 47 minute Question & Answer session. All closed captioned. I have used splicd.com to fast forward the video to the start of the debate. If you should like to see the 17 minute introduction click here – http://youtu.be/bhfkhq-CM84

Who is Jesus? John MacArthur

John MacArthur on CNN’s Larry King, about 4 years ago, with John Meacham, Managing Editor of Newsweek Magazine, Father Michael Manning, Dennis Prager, Radio Host, Deepak Chopra.

The Meaning and Message of the Life and Death of Jesus

The full program (45 min)

The Cambridge debate between Richard Dawkins and Rowan Williams

The Christian Post reports on the debate:

Brian made this picture while Rowan Williams, ...

The former Archbishop of Canterbury, Dr. Rowan Williams, defeated prominent atheist professor, Richard Dawkins, in a debate at the University of Cambridge in England on Thursday night, as a vote taken at the conclusion of the debate ruled that religion does have a place in the 21st century.

The debate motion that „religion has no place in the 21st Century” was well-defeated at the event held in front of an audience of about 800 people, mostly students, at the Cambridge Union Society’s chambers, according to the U.K.’s Independent newspaper.

Dawkins lost the debate by 324 votes to 136, as he failed to convince the house that religion has no place.

„Religion has always been a matter of community building, a matter of building relations of compassion, fellow-feeling and, dare I say it, inclusion,” Williams, who stepped down as the leader of the worldwide Anglican Communion on Dec. 31, said in his address. „The notion that religious commitment can be purely a private matter is one that runs against the grain of religious history.”

Williams pointed out that respect for human life and equality was inherent in all organized religion. „The very concept of human rights has profound religious roots… The convention of human rights would not be what it is were it not for the history of philosophical religious debate.”

Read more at http://www.christianpost.com/news/richard-dawkins-loses-debate-against-former-anglican-head-rowan-williams-at-cambridge-university-full-video-89364/#deKkXJlIw5RZXoEI.99

Biola University – The Trinity and Gender: The Recent Debate Among Evangelicals

This video is a must see. Make some quiet time to watch it, as it is a bit extensive, duration is 2 hours, but, very well worth your time. Not only will you hear a deep, theological discussion about the role of women, which has come to the forefront as never before in the history of mankind, but, you will also hear some outstanding insights into the trinity and how both egalitarians and complementarians have used it to support their arguments, and arguments against using the trinity in order to support arguments on either side of the debate.

This dialogue is between Dr. Kevin Giles (egalitarian) & Dr. Fred Sanders (complementarian).

Dr. Kevin Giles position (notes – first 30 minutes):

the doctrine of the trinity should not be appealed to to ground subordination of women or the equality of the sexes. The doctrine of God should not be confused with our teaching of the relationship of men and women. 

Dr. Giles, however, does not teach that „the trinity is a coequal trinity of persons.”

He also states that: „When we come to an important issue like the relationship of men and women, we should go directly to the Bible. We should follow the normal rules of biblical theology, where the Bible begins on this issue. In this case, it is Genesis chapter 1 and (we should) successively read through the Bible starting with the Gospels in the New Testament, then the Book of Acts, and Paul’s epistles.”

His 7 reasons why the trinity cannot be used to „appeal …to the hierarchical ordering of the sexes” and be the „ground for the subordination or the equality of the sexes”. Further he makes a global argument when he states, „The eternal and immanent trinity, that’s God as He is in heaven is not, and cannot be the ground for the social ordering on earth of any kind. The trinity does not set our social agenda. His 7 objections are:

  1. The idea that the trinity prescribes human relations on earth is a very modern idea.
  2. The idea that the divine life in heaven prescribes life and relations on earth is implausible. Why, we must ask is God’s perfect relationship in heaven prescribed for flawed relations on earth?
  3. Specifically, in regards to the man-woman relationship, to argue that the three fold relationship in heaven prescribes the two fold man-woman relationship on earth, I think is illogical.
  4. 1 Corinthians 11:3 offers no convincing basis for this appeal to the trinity.Some believe where Paul says (that) God is the head of Christ, and man is the head of woman justifies the trinity argument.
  5. The idea of the trinity speaks of the Father ruling over the Son is the denial of the full divinity of the Son and the unqualified Lordship of Christ.
  6. To argue that the Son’s eternal and necessary functional subordination does not imply ontological subordination is unconvincing.
  7. The idea of the Son as eternally subordinated to the Father is rejected by most contemporary trinitarian scholars.

Dr. Fred Sanders position (notes from min 30-min 60):

The evangelical gender debate has basically a two party profile:

  • Those that are interested in the foundational doctrine of the trinity and
  • Those whose primary interest is in the gender discussion and who annex the doctrine of the trinity fin order to provide greater doctrinal or rhetorical leverage.

The trinity is more interesting than the partisan question of whose side it is on and it is worth thinking about for its own sake rather than for its relevance to gender heirarchy… Contrary to widespread presupposition, it is not at all self evident that a theology of the trinity and the theology of human community should be doctrines which impinge on each other. These are two doctrinal tracks which are widely separated from each other in a total theological system which must be articulated according to internal logic. (in answer to Dr. Giles point #2).

The doctrine of the trinity is the highest point of the doctrine of God, occupying a place prior to all the perfections of the divine nature, so that none of the divine attributes can be parceled out among the trinity. None of the divine perfections  can be described in a merely unitarian way without reference to the Father, Son, and Spirit, who are the three who hold each divine perfection.

…The doctrine of the trinity has two poles, in its logical structure, the economic involvement of the Son and Spirit in the history of salvation and the eternal, immanent trinity. Confessing God’s triune being and act in these two ways can doctrinally secure respectively, the divine giving on the one hand, and the divine freedom on the other. So that God is really with us in the incarnation of the Son and the out pouring of the Spirit, and yet, God in Himself is eternally Father, Son and Holy Spirit.

A theological account on gender, on the other hand, properly situated, far away from the doctrine of the trinity, across the great divide that distinguishes God from everything else. It is located  in the story of creation, deep inside the territory of theological anthropology , and it is a doctrine which must provide explanatory value for our daily experience of the empirical fact of being human. Theological anthropology is necessarily involved in the drama of good creation, disastrous fall, reconciliation in Christ, eschatological fulfillment.  The doctrine of humanity has to be constructed in a way that makes logical sense in a narrative sequence. Good creation, bad fall. Events that must be recognized in human dignity- good creation. And human misery- bad fall. In our indissoluble relation to our Creator and in our alienation from right relation with Him.

God the trinity is of course also involved in the story. In fact, the same story and the doctrine of the trinity must be constructed from this economic story. But, unlike man, God is the sovereign Lord of His own story. Therefore, the narrative identification that shapes the doctrine of God is not constitutive of the being of God, in the way that the human narrative is constitutive of the human being. Gog would be God without that story of creation, fall, redemption, and consummation.

Though the doctrine of the trinity is widely confessed to be a mystery, a theological account of human gender must also grapple with its own mystery. Seeking makes sense out of humanity’s puzzling coexistence in these two basic forms of male-female. These are two basic doctrines that stand in need of being connected…. It’s gonna take work to relate the doctrine of the trinity, in any way to the doctrine of gender. So, easy, quick answers need to be called under suspicion.

Using the Image of God as an appeal to gender issues

The answer that’s been the largest in the history of theology is that they can be related through the doctrine of the image of God. Now, that’s probably right. But, when you do the work of filling out the image of God in a biblical and theological argument, we discover that instead of this being a direct and self evident route from trinity to human community, it is instead a doctrinal complex of its own, following its own logic and therefore functioning not as a direct  link between God and man, but a very indirect one, involving a long and fascinating detour, if we had time enough in the world. However, when the doctrine of the image of God is misconstrued in a direct line from God to the human community.

It becomes a very abstract appeal. They think they’re being concrete when they make this appeal, but, it is actually very abstract. It’s an appeal of this sort. Divine and human community are related to each other by imaging. Ontologically, by reflection, or ethically speaking, by imitation. As above, so below is the nature of that appeal. And when applied as an abstract principle it has a sort of a mythological structure. It explains the seen in terms of the unseen, by mythological structure- appealing to something unseen as the explanation for something that is seen.

It is the doctrine of God in general, but, the doctrine of the trinity in particular which has suffered a great deal in a direct appeal to an imaging relation between divine and human community. Theologians who start with the assumption that the trinity has an image and that we can identify it in a created structure are constantly running the risk of unchecked projection.

An imaging structure- „as above, so below”, exposes us to the danger of projecting human traits on God. Here are a few examples from recent years:

  1. Theologians have appealed to the image of the trinity to support their view of social, political, and economic order. Latin American theologian Leonardo Boff has elaborated in his book ‘Holy Trinity Perfect Society’, a social vision of equality and mutuuality, which he explicitly grounds in a free, equal, and mutual community of Father, Son and Holy Spirit.
  2. Less well known is the work of Michael Novak, who briefly suggests that the dialectic of unity and plurality in God’s triune being shows in a dim and distant way, the ( –word unknown)  of a political economy, differentiated, and yet one. Or in short, democratic capitalism.

Boff and Novak famously operate with different socioeconomic vision. And, when one of them looks into the mystery of God, he sees socialism, while the other peers into the same mystery (of the trinity) and sees a free market. Perhaps the mystery is serving as a mirror… If one is wrong and the other right, how would we make that judgment? What are the controls and limits that we should urge on these two thinkers who have found mutually contradictory images of the trinity, which ground mutually contradictory social visions to which they were committed to before they began doing trinitarian theology.

Another example, really briefly, is the application of the doctrine of the trinity to the order of the church. This is a pretty famous discussion by big shots such as Joseph Ratzinger, Pope Benedict XVI, who wrote on the trinity that he perceived a kind of a headship or monarchy in there that really sounds very similar to the structure of the pope as the head of the church, which also, of course, includes other bishops, but, must be in communion with the Pope. Who is responded to by John Zizioulas, who said, „No, no, it’s much more like a network of –(word unknown) patriarchs, sort of how we have in orthodoxy. Then, Miroslav Wolf came along and wrote a great book, detailing exactly how these two arguments were made, ending up with the trinity being either catholic or orthodox, and he said, „No, no it is all baptistry in there, it is all about free association. Catholic theologian, Dr. Anne Hunt spoke very clearly about the danger of projection that emerged from Miroslav Wolf’s project, and from the arguments of his chosen interlocutors, Pope Benedict and Zizioulas. Dr. Anne Hunt says, „One cannot but observe that the conclusions reached bear close correspondence to the particular ecclesial tradition or understanding from which each interlocutor from our survey come to their conclusion….we should be very wary of appropriation of God language in support of our  structures and systems, be it ecclesial, political, or social.

So socialist peer into the trinity and find socialism, capitalists capitalism, the catholics see hierarchy, the orthodox see communion among equals, baptists see baptists, egalitarians see equality, and complementarians see complementarianism.

When we use the image of the trinity strategy, we tend to find what we want to find. Furthermore, there is a notably arbitrary character to which of our convictions and values we decide to locate in the trinity. Why do we find authority structures, but not threeness? Why do we not find relations of origins? That’s what a lot of older christians found. What serves as the criterion, what let’s us know whether the human thing we admire is properly to be understood  as the point of similarity with God, or a point of difference? Because, even in the doctrine of the image of God, you’ve got to recognize similarity and difference, however you parse that.

Perichoresis is this really great trinitarian word, it’s the mutual indwelling which the persons of the trinity have their being in each other constitutively. It’s the way the three are one. The persons in the trinity indwell each other and would not be themselves without such mutual indwelling. But, it’s frequently appealed to as a point of similarity. The wonderful instance of interpersonal unity, which either shows us how human personhood is solely constituted, or serves as a model for wihch we ought to strive for. But, perichoresis, it seems obvious it ought to name the difference between the unity of God and the created unity. Father, Son, and Holy Spirit are one with a unity more absolute than we encounter among created phenomena. They are one with a category bursting unity of mutual insideness that cannot be captured on a venn diagram

Venn diagram or set diagram is a diagram that shows all possible logical relations between a finite collection of sets(aggregation of things). Venn diagrams were conceived around 1880 by John Venn. They are used to teach elementary set theory, as well as illustrate simple set relationships in probabilitylogicstatisticslinguistics and computer science (see logical connectives).(Wikipedia)

…that cannot be captured on a venn diagram, that cannot be replicated using the laws of physics and cannot be applied to non physical, created spiritual realities. When Jesus prays, „Let them be one, as we are one,” to interpret this as being perichoretic unity should characterize the church is a serious misunderstanding.

So, I hope it’s obvious how this relates to a conflicting vision of the theology of gender relations of evangelicalism. Both sides do seem open to the charge of having looked into the trinity and found their own image looking back. The complementarians have been the most explicit about the normative character of imaging. And, Dr. Giles is probably right that they pushed first. The complementarians have been most explicit about the normative character: The wife should submit to the husband as the eternal Son submits to the eternal Father (as Grudem-Ware have stated).

But, the egalitarian pdepiction of the inner life of God always sounds suspiciously like a thriving, vibrant, egalitarian community. Take these phrases from the recent Evangelical Statement on the Trinity (see website here and see the reponse here by Daniel Chew and from the Evangelical Theological Society here):

God excercises perfect, cooperative relationships. God models perfect love, respect, cooperation. God exemplifies a unity in diversity that we should emulate between the genders and practice in the global, multi cultural, mutual submission and respectful cooperation of humans…. Deference between the trinity is mutual. All mutually honor and defer to one another.

It seems to me that while some complementarians have been boldest about directly connecting inner trinitarian structure to human power relations, some egalitarians have been most thorough and uncritical in allowing their assumptions about power to dictate the very plausibility structure of what simply must be the case. In both cases we are trapped in a hall of mirrors. You may pretend to model your social vision on what you already know about God, but, as your opponents are glad to point out to you is you’re really more likely to be modeling your notions about God’s inner life in the image of your vision of a just social order.

How is it that such a reversal has come about in out theological thinking? And who will deliver us from this death by anthropological projection? Trinitarian theology can avoid the dangers of projection by eschewing a direct appeal to a created phenomenon as the direct image of an immanent trinity. The immanent trinity can be visualized, because it has provided for us an image of itself. The immanent trinity, God’s eternal existence  as Father, Son, and Spirit has been made known in the economy of salvation. The eternal Son condescended to become the subordinate Son. And the eternal Spirit has been poured out on all flesh by the Father on the basis of the finished work of the Son.

The special, personal presence of the Son and Spirit in the history of salvation, that is the economic trinity, is the one exclusive foundational image of the immanent trinity. Whoever sees the Son has seen the Father, because the incarnate Son lives out among us, a life of identical Son like response as the eternal life of  filial response. He lives with the Father in communion  with the Holy Spirit, above all worlds. There, as here, the Son is the Son. As George MacDonald poetically puts it, “When he died on thecrossHe did that, in the wild weather of his outlying provinces, in the torture of thebody of His revelation, which he had done at home in glory and gladness.

God is not different in our midst, from how God is in the eternal, divine life. The immanent trinity has its own proper image, and its own proper gracious presence in the history of salvation. It is the economic trinity which is the vision of the immanent trinity.

There is a relative independence of these two regions of doctrine, but there is also a relationship.  between the immanent trinity and all manner of human social structures, including the structure of male-female relations in family, and in church. That relationship, though, is not direct and it is not an image. It is the salvation historical reality established by the direct personal presence of the Son and Spirit in the economy of the redemption. The economic trinity, and only the economic trinity is the image of the immanent trinity. This exclusivity cuts in two directions. No other image of the trinity is admissible as a source of revelation, as a basis of theological construction. The psychological analogy of the trinity, the structures of community life, hierarchical or non hierarchical organization of human relations need not apply here. They may have continued relevance as illustration, or apologetic gambit, or pedagogical aid, maybe. But, they cannot used to generate theological accounts of the trinity.

The image of the trinity is not the human soul or the human family. The only image of the immanent trinity is the economic trinity. To elucidate God’s triunity in itself, theology should not turn anywhere, but to the economy of salvation. The exclusivity of the salvation historical image, that is presence of the Son and Spirit also cuts in another direction, calling into question the idea of imitating the trinity and undercutting the many current projects which offer the immanent trinity as the  model society which human societies could imitate. The projects presuppose that christian social ethics should emerge form transforming our common lives into a kind of picture of the immanent trinity.

The immanent trinity, however, already has a picture: the economic trinity. The economic trinity, which is to serve as the model of any mimetic method we might undertake. (As Dr. Giles said: Imitate Jesus, don’t imitate the trinity). God does not rule the world through a formal principle such as: „As above, so below”. He rules the world „as the kingdom comes to earth”: „as it is in heaven, brought by the eternal Son, who makes one identical movement. One filial response to the Father: „On earth, as it is in heaven”. (min 55)

The relation between the eternal Son and the eternal Father:

Is it complementation or is it egalitarian?

Processions in the life of God, procession of the Son and of the Spirit, from the Father, in the life of the trinity are going out- procession. But, they don’t get further away. The Son proceeds from the Father, comes from the Father, but, doesn’t get further from the Father. In fact, the more perfectly He proceeds, the more perfectly He is unified. Which means, every diagram I have ever drawn of the trinity is wrong, because the arrow has to come out from the point of origin and get progressively further from the origin as it goes. But, the relation of the trinitarian life of the living God is weirder than that. I don’t know of any analogies for it. And, that’s another thing that undercuts the image strategy.

Let me try to connect the dots here to our understanding of who Jesus Christ is. So, moving from getting the immanent trinity right, to understanding what this has to do with reading the Gospels and coming to know Jesus Christ, as He is portrayed in Scripture. It says He is the Son, here below, among us on earth, as He is in heaven. And the reason Jesus introduces us to His Father and tells us to pray to His Father is because He is handing over, or He is opening up to us a created participation in a relationship that He has, has always had, He wouldn’t be Himself if He hadn’t always had, and that He is bringing to earth. And so, when He tells us to pray, „Hallowed be the name of God on earth as it is in heaven,” it’s because He is the Son who hallows the name of God. He is the Son on earth, as He is the Son in heaven. Because He is the Son in heaven. The eternal Son becomes the incarnate Son in order to redeem us and make us adopted sons.(min 58:18)

I want to quote Austin Farrer, theologian and pastor who was C.S.Lewis’s priest for awhile. Here’s what Farrer says in an essay on incarnation: We cannot understand Jesus as simply the God who was man. If we do, we have left out an essential factor: The Sonship. Jesus is not simply God manifest as man. He is the divine Son, coming in manhood. What was expressed in human terms here below was not bare deity. It was divine Sonship. God cannot live an identically God like life in eternity and in the human story.” I think what he means by that is: if Jesus were merely just God showing up as man, He would have to have everyone worship Him immediately or He wouldn’t be being God. Right? There would be no hiding it or concealing it, that would be no revelation at all. For God to show up as an identically God like life where He lives on earth exactly the life He lives in heaven, would be for Him to be God on earth in a direct and open way.

But, the divine Son can make an identical response to His Father, whether He makes it in the love of the blessed trinity, or in the fulfillment of an earthly ministry. All the conditions of action are different on the two levels. But, the filial response, a Sonly response is one. Above, the appropriate response from the Son to the Father is cooperation and sovereignty and an interchange of eternal joy. Then the Son gives back to the Father all that the Father is. Below, in the incarnate life, the appropriate response of a Son to a Father is an obedience to inspiration, a waiting for a direction, an acceptance of suffering, a rectitude of choice, a resistance to temptation, a willingness to die. For such things are the stuff of our existence. It is in this very stuff that Christ worked out the theme of heavenly Sonship, proving Himself on earth the very thing He was in heaven. That is, a continuous, perfect act of filial love. (1 hour mark)

At the 1 hour mark starts the egalitarianism vs. complementarianism debate.

Video Published on Dec 10, 2012 by BiolaUniversity

BIOLA’s description on Youtube: A Dialogue between Dr. Kevin Giles (egalitarian) & Dr. Fred Sanders (complementarian).

These two Trinity scholars – with different perspectives on the evangelical gender debate – discuss recent arguments that an eternal „authority/subordination” relationship exists between the Father and Son, and that it is intended as a model for male-female relations.

For the most recent example of this argument, see the chapters by Drs. Wayne Grudem and Bruce Ware in „The New Evangelical Subordinationism?: Perspectives on the Equality of God the Father and God the Son”

Kevin Giles (Th.D. Australian College of Theology) served as Anglican rector/pastor for forty years, and now writes, lectures, and is an associate in his present parish in Australia. He has been a member of Christians for Biblical Equality since its inception. His publications include „The Trinity and Subordinationism: The Doctrine of God and the Contemporary Gender Debate” (IVP Academic, 2002); „Jesus and the Father: Modern Evangelicals Reinvent the Doctrine of the Trinity” (Zondervan, 2006); and „The Eternal Generation of the Son: Maintaining Orthodoxy in Trinitarian Theology” (IVP Academic, 2012). Kevin’s views on the Trinity and Gender are summarized in CBE’s „Priscilla Papers” 26.3, Summer 2012.

Fred Sanders (Ph.D. Graduate Theological Union) has served as Professor of Theology in Biola University’s Torrey Honors Institute since 1999, is a popular speaker and blogger (www.patheos.com/blogs/scriptorium/author/fredsanders), and an active member of the Grace Evangeiical Free Church. His publications include „The Image of the Immanent Trinity” (Peter Lang, 2005); „Jesus in Trinitarian Perspective: An Introductory Christology”, F. Sanders and K. Issler, eds. (B&H, 2007); and „The Deep Things of God: How the Trinity Changes Everything” (Crossway, 2010). Fred has produced many scholarly articles, book chapters. and academic presentations on the Trinity, in which he argues for both „order and equality” in the Godhead.

Darwin’s Doubt: Evolutionary Argument Against Naturalism (Kenneth Samples)

  • God created the universe with laws and logical principles
  • But, what if there is no God and the human mind is the product of a mechanistic, non rational process? Why should them, the human mind be able to correspond with the universe? These questions led me to the talk I am about to give here:
  • Some of you may not be aware that Darwin had doubts about his proposed theory of evolution. Darwin was a reflective individual by nature and he worried about the philosophical implications of his biological theory.
  • One of his genuine concerns was whether man’s cognitive  (or belief-producing) faculties which he believed had evolved from the lower animals, could be trusted to produce reliable, true beliefs about reality itself.
  • So then our question is: DO OUR COGNITIVE FACULTIES PROVIDE US WITH RELIABLE TRUE BELIEFS ABOUT THE COSMOS (THE WORLD, ABOUT REALITY)? If the Christian worldview is true and God created the universe and He created us in His image and He networked us together, then it makes sense that mathematics works, that the human mind has true beliefs about reality. And so, what if God doesn’t exist?
  • Self defeating. Several thinkers have argued that the worldview of naturalism (the view that nature is the sole reality and that no supernatural realities or entities exist) involves a fundamental state of epistemological incoherence or is self-defeating in nature. Why would an increasing number of theists think that evolutionary naturalism is potentially incoherent? Because it seems to fail to provide a viable pathway to ensure that humans develop reliable, true beliefs about reality. And the deliverances of science depend upon humans having reliable and true beliefs about the natural world. A physicist (not Christian and not a theist) at MIT recently raised a question, he said, „For creatures that were engineered by evolution to be able to pick bananas and throw rocks is to survive. Human beings seem far too intellectually endowed for naturalistic evolution to be an adequate explanation. I think, if we were engineered by evolution simply to survive, we seem to be incredibly, overly endowed.
  • The idea that atheistic evolutionary naturalism can reliably account for man’s rational faculties and explain how human beings can discover truth faces three potential defeaters. I think these are

The three defeaters when it comes to evolutionary naturalism:

  1. Naturalism postulates a non rational source for man’s rationality. If a person accepts the evolutionary naturalistic worldview, then he must also accept that the ultimate source of people’s reasoning faculties was not itself rational (endowed with reason), nor was it personal (self-aware, intelligent), and it was not teleological (purposive) in nature. Rather, the source was a non rational, impersonal, purposeless process consisting of a combination of genetic mutations, variation, and environmental factors (natural selection). Naturalism therefore postulates that a combination of random chance and blind impersonal natural processes (physical and chemical in nature) produced humanity’s rational faculties. However, presuming that a non rational, chance origin explains human intelligence raises legitimate questions about whether human reason can be trusted. According to the presumptions of science, an effect requires an adequate and sufficient cause, and indeed that effect cannot be greater than the cause. (The principle of causality)
  2. Evolution promotes a Species’ survivability, not its true beliefs. Evolution by natural selection is said to have taken billions of years to produce intellectual and sensory capacities in people. But that process operated solely in light of survival value and reproductive advantage. In other words, evolution functioned only to enhance a particular organism’s adaptation to its environment– thus promoting that species’ continued existence. What a particular species believes about its environment is nonessential to the process. Also, whether the organism’s convictions about reality are indeed true is highly questionable. In some cases reliably true beliefs might contribute to survivability, but in others the truths of the beliefs would be irrelevant.
  3. False beliefs illustrate evolutionary naturalism’s epistemological unreliability. Some naturalistic scientists and philosophers today have only served to heighten Darwin’s original doubt by suggesting that man’s inherent religious impulse is itself driven by evolution. In other words, beliefs in God, objective morality, and life after death are evolutionary generated beliefs that must have served some survival purpose in the distant past. (also the God gene). Richard Dawkins has gone further, arguing that belief in God is a mental delusion caused by a malfunction in the evolutionary process of the human brain. However, attributing man’s false religious beliefs (from the naturalist perspective) to the evolutionary process only adds suspicion to Darwin’s original doubt. If evolution is responsible for humankind’s virtually universal religious impulse, which from a naturalistic point of view is patently false ( and even pernicious according to Dawkins), then human history shows that false beliefs about reality have promoted human survivability more than true beliefs. Ex. If I have false beliefs, but those beliefs were generated by evolution to help me survive, why can’t I have serious doubt about evolution and the naturalist worldview? If evolutionary naturalism can cause a person to believe that which is false (such as religious oriented beliefs) in order to promote survivability, then what confidence can evolutionists muster that their convictions are reliable, true beliefs? And if evolution cannot guarantee true beliefs in a person’s mind, then how does one know that belief in evolutionary naturalism itself is a true belief  about the world?

This is a PowerPoint video of the lecture. The PowerPoint slides begin to change 3 minutes into the lecture.

Published on Jun 7, 2012 by 

How Darwinian evolution refutes naturalism and atheism. Titled: „Darwin’s Doubt: Can Naturalistically Evolved Human Minds Be Trusted to Yield True Beliefs About Reality?” Presented to CNS on November 15, 2010 by: Dr. Ken Samples, MA. Reasons to Believe, Glendora, CA 91740

A reflective person by nature, Charles Darwin initially had doubts about his proposed theory of evolution. Darwin worried about the philosophical implications of his biological theory. One of the areas in particular that bothered Darwin was whether an evolved human mind could be trusted to produce reliable truth about reality. This lecture by professor Kenneth Samples proposes that atheistic, evolutionary naturalism faces three potential defeaters in its attempt to explain humankind’s rational faculties in general and truth about reality in particular.

The Great Resurrection Debate (1 of 2) (William Lane Craig vs John Shelby Spong)

There is a somewhat lengthy introduction (a little over 8 minutes) which I am not too fond of long introductions, so you can plan accordingly as you watch this interesting debate between Spong and William Lane Craig. A view of someone (Craig) who believes the Word of God and someone (Spong) who only ‘somwhat believes’ some things. It helps us decide whether we choose to believe the Gospel or not.

http://www.reasonablefaith.org – Nothing is more central to the Christian doctrine than the reality of Christ’s resurrection. In this debate, William Lane Craig and Jesus Seminar fellow John Shelby Spong discuss and debate whether the resurrection was a real, physical event. Presented by Church Communication Network (CCN).”

Part 2: http://www.youtube.com/watch?v=LXuK7CMtrRg

A Q&A on Jesus’ Resurrection: http://www.youtube.com/view_play_list?p=CB369C15037FEDC8

Dr. William Lane Craig debates another Jesus Seminar fellow Marcus Borg here: http://www.youtube.com/view_play_list?p=5B0135DC769FBBEF

Link: http://drcraigvideos.blogspot.com

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Dan Wallace – discovery of a Markan papyri fragment dating back to the first century and dialogue with Bart Ehrman

Dan Wallace writes that on 1 February 2012, as he debated Bart Ehrman at UNC Chapel Hill on whether we have the wording of the original New Testament today, mentioned that seven New Testament papyri had recently been discovered—six of them probably from the second century and one of them probably from the first. These fragments will be published in about a year. (source Dallas Theological Seminary) The article continues:

These fragments now increase our holdings as follows: we have as many as eighteen New Testament manuscripts from the second century and one from the first. Altogether, more than 43% of all New Testament verses are found in these manuscripts. But the most interesting thing is the first-century fragment.

It was dated by one of the world’s leading paleographers. He said he was ‘certain’ that it was from the first century. If this is true, it would be the oldest fragment of the New Testament known to exist. Up until now, no one has discovered any first-century manuscripts of the New Testament. The oldest manuscript of the New Testament has been P52, a small fragment from John’s Gospel, dated to the first half of the second century. It was discovered in 1934.

Not only this, but the first-century fragment is from Mark’s Gospel. Before the discovery of this fragment, the oldest manuscript that had Mark in it was P45, from the early third century (c. AD 200–250). This new fragment would predate that by 100 to 150 years.

Ehrman

How do these manuscripts change what we believe the original New Testament to say? We will have to wait until they are published next year, but for now we can most likely say this: As with all the previously published New Testament papyri (127 of them, published in the last 116 years), not a single new reading has commended itself as authentic. Instead, the papyri function to confirm what New Testament scholars have already thought was the original wording or, in some cases, to confirm an alternate reading—but one that is already found in the manuscripts. As an illustration: Suppose a papyrus had the word “the Lord” in one verse while all other manuscripts had the word “Jesus.” New Testament scholars would not adopt, and have not adopted, such a reading as authentic, precisely because we have such abundant evidence for the original wording in other manuscripts. But if an early papyrus had in another place “Simon” instead of “Peter,” and “Simon” was also found in other early and reliable manuscripts, it might persuade scholars that “Simon” is the authentic reading. In other words, the papyri have confirmedvarious readings as authentic in the past 116 years, but have not introducednew authentic readings. The original New Testament text is found somewhere in the manuscripts that have been known for quite some time.

These new papyri will no doubt continue that trend. But, if this Mark fragment is confirmed as from the first century, what a thrill it will be to have a manuscript that is dated within the lifetime of many of the eyewitnesses to Jesus’ resurrection!

You can watch the Ehrman – Wallace debate in the video below:

Is The Original New Testament Lost?

:: A Dialogue with Dr. Bart Ehrman & Dr. Daniel Wallace

Uploaded by 

An evening of scholarly dialogue on the origins, the transmission, and the reliability of the New Testament. Do we have the original manuscripts? Can we trust the copies passed down to us? How accurate is our New Testament today? These questions and more were discussed by two top-tier NT scholars. Both Dr. Ehrman and Dr. Wallace presented their respective positions before opening the floor for a time of Q&A.

Debate by noted Christian scholars on the Trinity

Wikipedia has a good introductory summary of how Christians describe the Trinity-

The Christian doctrine of the Trinity defines God as three divine persons (Greek: ὑποστάσεις):the Father, the Son (Jesus Christ), and the Holy Spirit. The three persons are distinct yet coexist in unity, and are co-equal, co-eternal and consubstantial (Greek: ὁμοούσιοι). Put another way, the three persons of the Trinity are of one being (Greek: οὐσία). The Trinity is considered to be a mystery of Christian faith.

The major difference that divides the 3 major religions- Judaism, Christianity and Islam can also be traced right back to each faith’s particular understanding of the doctrine of the Trinity. Three years ago, 4 theologians met and debated, on the outskirts of Chicago at Trinity Evangelical Divinity School  (TEDS for short) of Deerfield,Illinois. They were/are former and current professors of TEDS – Bruce Ware, Wayne Grudem, Tom McCall, Keith Yandell.

The question the professors debated was-

Do relations of authority and submission exist eternally among the Persons of the Godhead?

Here is the Moderator, Dr. Chris Firestone’s introduction: There’s a real need for the Christian Evangelical community to maintain clarity and precision in its understanding of the doctrine of God, both in terms of its Christology and Trinity. This is where tonight’s debate picks up in earnest. The doctrine of the trinity is most arguably the most central and distinctive feature of the Christian faith. Questions to keep in mind as this debate proceeds-

  1. Which position best reflects the biblical witness?
  2. Which position is the most reasonable and rationally cogent?
  3. Should the biblical witness and rationale cogency be thought to conflict with one another?
  4. Should the Christians just stick with the confessional norms of the Church? If so, which position resonates with the historic position of the Church? If not, how revisionist of these norms should Evangelical Christians be?

Please set aside a good portion of time for this very important debate, as it is 2 1/2 hours long, and very well worth the time, considering the debaters, especially the most well known debater- Wayne Grudem, whose Systematic Theology Textbook sits on all of our shelves. At the introduction Dr. Chris Firestone also mentions several books written by the panelists on the subject of the Trinity that are well worth looking into as well. Enjoy!

Does God exist? Biola University hosts Christopher Hitchens and William Lane Craig

This is the video of the debate that took place at Biola University on April 4,2009. Introduction and hosting by Craig J. Hazen, Director of Christian Apologetics at Biola University. Moderator – Law Professor and Broadcast Journalist Hugh Hewitt.

Did Jesus Rise from the Dead? Debate by Accomplished Historians – Mike Licona vs Richard Carrier

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On February 11, 2010, Michael Licona and Richard Carrier faced each other in debate for a second time. Topic: Did Jesus rise from the dead? The debate occurred at Washburn University in Topeka, Kansas.
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Did Jesus Rise from the Dead? Debate by Accomplished Historians – Mike Licona vs Richard Carrier

image - apologetics315.blogspot.com

On February 11, 2010, Michael Licona and Richard Carrier faced each other in debate for a second time. Topic: Did Jesus rise from the dead? The debate occurred at Washburn University in Topeka, Kansas.
Videourile Vodpod nu mai sunt disponibile.

1st collector for Did Jesus Rise from the Dead? – Debate – Mike L…
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