Defense of the Faith: Theism
Everybody has faith. From the meticulous scientist to the most irrational religious fanatic, everyone believes in something, and everyone acts on that belief somehow. The question is not whether we WILL have faith; it is whether or not the things we believe are true. Unfortunately, many people never evaluate the basis for their beliefs. They go with the flow of society, which today is dominated by the idea of religious pluralism. Religious pluralism means that we look at one another's beliefs and in effect say, "I'm OK and you're OK." A remark often heard, especially on campus is, "I don't think it really makes much difference what you believe as long as you're sincere."
Many of us are hesitant or feel it's wrong to make distinctions between people or their ideas. This is because we feel it is arrogant, exclusionary, undemocratic, or socially inappropriate. We want people to like us, so we try not to be disagreeable. Ironically, this very pluralistic environment creates a hesitancy to express personal convictions for fear of offending another. In reality, this creates an atmosphere where all views held are of equal value and are therefore "true." It also may explain why so many people today regard themselves as atheists or agnostics. Viewing so many "religious" options which profess to be THE truth, they become agnostics or atheists, disclaiming the religious idea of "faith" altogether. Some militant atheists propose philosophical and scientific "proofs" to explain away the existence of God, hoping to convince others logically. Other atheists and agnostics have not come to their beliefs logically, but rather believe what they do simply because they prefer or are more comfortable with it.
The Need for Apologetics
A committed, thinking Christians desire must be to challenge that complacency. If there is such a thing as truth, and if different worldviews do contradict one another, then we need to make sure that the one we choose is the right one and that we have good reasons for believing it to be so. Further, 1 Peter 3:15 tells us that we are to be ready always to give a "defense" (apologia), to give answers, reasons for why we believe as we do. This particular outline is designed to provide some of those answers: thus, the title, "A Brief Defense of Christianity." There are three primary reasons why such apologetical information is important:
1. The religious pluralism rampant in our culture demands it. Many today are spiritually hungry and looking for truth in a culture of "isms" very similar to what we find in the Graeco-Roman world of the New Testament. It was in this kind of cultural environment that Christianity came, flourished, and ultimately dominated Western Civilization for 15 centuries. It has been said that Christianity prevailed because the first Christians "out-thought" and "out-loved" the ancient world. Many contemporary Christians are so enamored of having a personal "experience" with God in the safety of their various religious enclaves they have little time left to defend the faith and convert the pagans. Mind Games is designed to help us better connect with the wider world through solid thinking and loving care.
2. In the light of Peter's admonition above, Christians are to prepare themselves to share their faith with others and help remove the obstacles to faith which hinder some non-Christians from giving serious consideration to Christ and His claims upon their lives. Apologetics can help remove these obstacles and demonstrate the "reasonableness" of Christianity.
3. Apologetics can also serve to strengthen the faith of young Christians as well as provide them with the discernment necessary to identify and counter non-Christian thinking and worldviews. This enhances personal spiritual growth and better equips the Christian for more effective evangelism. Finally, we noted above that EVERYONE has faith—atheist, agnostic, and Christian. The real issue is not to have faith, but rather to have a worthy OBJECT for our faith. As you walk out on a frozen pond, which would you prefer, a LITTLE faith in a sheet of ice two-feet thick, or a LOT of faith in 1/4 inch of ice? Faith is important, but the object of our faith is all-important. The material in this outline is designed to help assure you that to stand upon Christ and the world view which He taught is to rest upon an object most worthy of your faith. To demonstrate this, we are going to ask and then answer some basic questions concerning the truthfulness of the Christian faith.
SECTION I: THEISM
What is the most reasonable worldview?
We have stated that the most basic philosophical question is not that NOTHING is here, but rather SOMETHING IS HERE, and it demands explanation. I am a part of some kind of reality. I have consciousness. Something is happening and I am part of it. Where did it come from? Did everything come from nothing? Or has the material universe always been here and things just accidentally got started? Or is there something or someone that transcends the material universe and is responsible for bringing it into being, and us with it? All of these questions relate to the philosophical concept of metaphysics. Webster defines it thusly: "That division of philosophy which includes ontology, or the science of being, and cosmology, or the science of the fundamental causes and processes in things."
When we seek to answer these basic questions, then, we are thinking "metaphysically," thinking about the origin and causes of the present reality. And we really have few options, or possible answers to consider:
1. The idea that "something came from nothing." (Most reject this view, since the very idea defies rationality).
2. The idea that matter is eternal and capable of producing the present reality through blind chance. This second view has spawned two basic worldviews: Materialism (or Naturalism) and Pantheism. Both hold to the idea that nothing exists beyond matter. Materialism is therefore atheistic by definition. Pantheism is similar with the exception that since God does not exist, nature becomes "god" in all its parts.
3. The idea that Someone both transcends and did create the material universe of which we are a part (Theism). THERE ARE NO OTHER LOGICAL EXPLANATIONS. Christians of course would embrace this third view, theism, as the most reasonable explanation for what we believe AND for what we find to be true in ourselves and in reality at large. These ideas will be developed more fully in the section on the arguments for the existence of God.
In order to argue for the truth of Christianity, therefore, we must begin with the existence of God. Christianity is a theistic religion. That is, we believe that there is one God who created all things. This is not simply a statement of blind faith. There are sound and rational reasons for preferring this view above the others. We will begin to explore those, but first, let's briefly evaluate atheism and agnosticism.
Atheism and Agnosticism
Ever since the "Enlightenment" in the eighteenth century, philosophers have argued that ALL of reality is to be observed only in space and time. Any notion of a God who is transcendent, eternal, and not bound by natural laws has been largely rejected as "unscientific" or "unproveable." Since we cannot "prove" the existence or the non-existence of God, they reason, there is no real benefit or practical value in considering theism as a metaphysical option. An atheist is a person who makes the bold assertion, "There is no God." It is bold because it claims in an absolute manner what we have just said was not possible: i.e., the existence or non-existence of God cannot be proven. It is also bold because in order to make such an assertion, the atheist would have to be God himself. He would need to possess the qualities and capabilities to travel the entire universe and examine every nook and cranny of the material world before he would even begin to be qualified to come to such a dogmatic conclusion.
The most brilliant, highly-educated, widely-traveled human on earth today, having maximized his/her brain cells at optimum learning levels for a lifetime could not possibly "know" 1/1000th of all that could be known; and knowledge is now doubling by the years rather than by decades or centuries! Is it possible that God could still exist outside this very limited, personal/knowledge experience of one highly intelligent human being? By faith, the atheist says, "No." Another curious thing about the atheist is that before he can identify himself as one, he must first acknowledge the very idea, or concept, or possibility of God so he can then deny His existence! David saw the fallacy of this long ago when he said, "Only the fool has said in his heart, 'there is no God.'" (Psalm 14:1). (Note: For those who desire additional, more formal material on the existence of God, see the Appendix at the end of this outline, where this subject is addressed in greater detail by such philosophers as Anthony Flew, Ludwig Feuerbach, and David Hume). [Editor's note: Anthony Flew disavowed his atheism in 2005 after grappling with the impossibility of DNA arising from purely naturalistic, random forces.]
By definition, agnosticism takes the position that "neither the existence nor the nature of God, nor the ultimate origin of the universe is known or knowable" (Webster). Here again are some bold statements. The agnostic says, "You can't know." What he really means is, "I can't know, you can't know, and nobody can know." Leith Samuel in his little book, Impossibility of Agnosticism, mentions three kinds of agnostics:
1. Dogmatic. "I don't know, you don't know, and no one can know." Here is a person who already has his mind made up. He has the same problem as the atheist abovehe must know everything in order to say it dogmatically.
2. Indifferent. "I don't know, and I don't care." God will never reveal Himself to someone who does not care to know.
3. Dissatisfied. "I don't know, but I'd like to know." Here is a person who demonstrates an openness to truth and is willing to change his position if he has sufficient reason to do so. He is also demonstrating what should be true about agnosticism, that is, for one who is searching for truth, agnosticism should be temporary, a path on the way to a less skeptical view of life.
Those who have not found atheism and agnosticism philosophically, scientifically, or personally satisfying may, at some time in their lives consider the third alternative, that of theism. They may come to ask our next question:
"Is it reasonable to believe that God exists?"
Theism is a reasonable idea. Theologians have traditionally used several philosophical proofs in arguing for the existence of God. These arguments are not always persuasive, but that probably says as much about us as it does about the arguments. People most often reject God for reasons other than logic. These arguments, however, do provide insights that, while not PROVING the existence of God, do provide insights that may be used to show EVIDENCE of His existence.
The Cosmological Argument
The cosmological argument is quite similar to one that the Bible uses in Psalm 19, Psalm 8, and Romans 1. The existence of the "cosmos," the creation, strongly suggests the existence of a Creator. Central to this argument is the following proposition: If anything now exists, something must be eternal. Otherwise, something not eternal must have emerged from nothing. If something exists right now, it must have come from something else, come from nothing, or always existed. If it came from something else, then that something else must have come from nothing, always existed, or come from something else itself. Ultimately, either something has always existed, or at some point something came into being from nothing.
Someone may argue that it is possible that nothing now exists. That is both absurd and self-defeating, because someone must personally exist in order to make the statement that nothing exists. Therefore it is undeniable that we ourselves exist.
Therefore, if I exist, then something must be eternal. If something is eternal, it is then either an eternal being or an eternal universe. Scientific evidence strongly suggests that the universe is not eternal, but that it had a beginning. In addition, if the non-personal universe is that which is eternal, one must explain the presence of personal creatures within that universe. How does personal come from non-personal? If something is eternal and personal while the universe is finite and non-personal, then there must be an eternal being. If there is an eternal being, that being must by definition have certain characteristics. He must have always existed, and he must be the ultimate cause of all that we can see. He must possess infinite knowledge, or else he himself would be limited, not eternal. Similarly, he must possess infinite power and an unchanging nature.
We do not have to go very far with these arguments to realize that we are describing the God of the Bible. One of the questions asked most frequently concerning this cosmological argument is, "Where did God come from?" While it is reasonable to ask this question about the universe, since as stated above, the strongest evidence argues for a universe which had a beginning. Asking that same question of God is irrational, since it implies of Him something found only in the finite universe: time. By definition, something eternal must exist outside both time and space. God has no beginning; He IS (Exod. 3:14).
The Teleological Argument
Another philosophical argument for the existence of God is the teleological argument. This comes from the Greek word telos, meaning "end" or "goal." The idea behind this argument is that the observable order in the universe demonstrates that it functions according to an intelligent design. The classic expression of this argument is William Paley's analogy of the watchmaker in his book, Evidences. If we were walking on a beach and found a watch in the sand, we would not assume that it washed up on the shore having been formed through the natural processes of the sea. We would assume that it had been lost by its owner and that somewhere there was a watchmaker who had designed it and built it with a specific purpose.
Some evolutionists maintain that the argument from design has been invalidated by the theory of natural selection. Richard Dawkins, a scientist at Oxford, even speaks of evolution as "The Blind Watchmaker," saying that it brings order without purpose. However, the theory of evolution faces major obstacles in scientific circles to this day, and it is grossly inadequate in its explanation of the ordered species of animals in this world. The best explanation for the order and complexity that we see in nature is that the divine Designer created it with a purpose and maintains all things by the word of His power (Heb. 1:3; Col. 1:17).
The Moral Argument
The moral argument recognizes humankind's universal and inherent sense of right and wrong (cf. Rom. 2:14,15) and says this comes from more than societal standards. All cultures recognize honesty as a virtue along with wisdom, courage, and justice. These are thought of as absolutes, but they cannot be absolute standards apart from an absolute authority! The changeless character of God is the only true source of universal moral principles; otherwise all morality would be relative to culture preferences (See "Rights and Wrongs" outline). Each of these arguments follows the same basic pattern. What we see in the creation must have come from a sufficient cause. This is the argument of Romans 1, and it is the argument used by Paul in Acts 14 and 17. God has provided us with a witness to Himself in the creation, and we are called upon to believe in Him on the basis of what we have seen Him do: "For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so they are without excuse" (Rom. 1:20).
Pantheism offers a self-defeating alternative. Pantheism is the belief that all is god. Pantheists maintain that there are no real distinctions between persons, creatures, or objects; that all is divine. For many years, the only pantheists most of us would have been exposed to were Buddhists. However, with the rise of the New Age movement, which is extremely pantheistic, pantheism has become a very popular worldview in North America. The hope of pantheism is an irrational one. Evil is regarded as an illusion, however real it may seem, and the cruel actions of others are attributed to their misunderstanding, or non-enlightenment. Shirley MacLaine, an actress who has been one of the most popular spokespersons for the New Age movement, writes, "There is no such thing as evil or good. There is only enlightened awareness or ignorance."
Since all is one and all is divine, there are no real contradictions. There are no black-and-white distinctions between truth and falsity. Instead, reality consists of that which seems contradictory, but really is not. Buddhists are sometimes encouraged to meditate on "the sound of one hand clapping." There can be no sound with just one hand, and that's the point. For the pantheist, reality is irrational. Since there are not distinctions and all is divine according to pantheists, Shirley MacLaine and others believe themselves to be perfectly justified in declaring, "I am God." This "realization" is thought to be the key to unlocking one's true potential, for to realize you are God is to realize that you have no finite limitations. But that is the precise problem with the claim. If God does not have limited knowledge and abilities, why would we have to grow in knowledge if we are God? Why would we even have to come to the conclusion that we are divine? If we are unlimited, why are we so limited that we do not always realize we are unlimited? If New Age pantheism violates reason, as it obviously and admittedly does, then how can it be defended? We are told that the concepts cannot be adequate comprehended apart from one's personal experience of them, but the fact is that reality is logical. To argue that logic does not apply to reality would be self-defeating, because one cannot make the claim without using logic. Reality IS logical, and there are distinctions in our world. I am not you, and you are not me. Common sense tells us that as we converse. The pantheistic option, then, is both illogical and self-defeating. It is tragic that it has become such a popular viewpoint in our day.
The Possibility of God
Some five hundred years ago the rise of modern science initiated a process we could call the "demythologizing of nature," the material world. Superstition and ignorance had ascribed spirit life to forest, brook, and mountain. Things that were not understood scientifically were routinely designated as the hand of supernatural forces at work.
Slowly, the mysterious, the spiritual dimension was drained away as scholars and scientists provided natural explanations and theories for how and why things worked quite apart from supernatural forces. Man and earth were now no longer at the center of the universe with the sun, the planets, and the stars revolving around this uniquely important globe. Human significance diminished in the vastness of the cosmos, and only time, not God, was needed to explain the totality of the natural order.
Re-emergence of the Spiritual
Ironically, the same science which took God away then, is bringing the possibility of His existence back today. Physics and quantum mechanics have now brought us to the edge of physicality, to the extent that the sub-atomic particle structure is described by some as characterized more as spirit, ghost-like in quality. Neurophysiologists grapple with enigmatic observations which suggest that the mind transcends the brain. Psychology has developed an entirely new branch of study (parapsychology) which postulates that psycho-spiritual forces (ESP, Biofeedback, etc.) beyond the physical realm actually function. Molecular biologists and geneticists, faced with the highly-ordered and complex structures of DNA, ascribed a word implying "intelligence" to the chaining sequences: "the genetic CODE." Astrophysics has settled on the "Big Bang theory," one which seems to contradict the idea that matter is eternal, but rather that the universe had a definite beginning. Huge as it is, the universe appears to be finite.
The Reasonability of Theism
It certainly seems more reasonable to believe that God exists than to suggest the alternatives explored above. And this brings us to the next important question.
III. If God does exist, how could we know He is there?
Herbert Spencer, an agnostic, once pointed out that no bird ever flew out of the heavens and therefore concluded that man cannot know God." What Spencer is saying is that man in his finiteness, like the bird, can only go so far and no farther. There is a ceiling, a veil which separates us from God, and we are helpless to penetrate it from our side and find Him. Tennessee Williams, in his drama, "Sweet Bird of Youth," was making the same point when his character, the "Heckler," comes on stage and says, "I believe that the long silence of God, the absolute speechlessness of Him is a long, long and awful thing that the world is lost because of, and I think that it is yet to be broken to any man." These statements hit on a crucial point of epistemology (how we know). If God does not exist, then knowing can come to us only through one of two avenues: experience (empiricism) or reason (rationalism).
The Possibility of Revelation
What both of these men are saying is simply that if God does exist, man cannot make contact with Him through any effort of his own. But both have forgotten one other very important possibility. If God exists and so desires, would He be able to penetrate the veil from HIS side and make His presence known? Of course He could. The next question would logically be, "Has He ever done so?" Christians would answer a resounding, "Yes!" God did so in the Person of Jesus Christ. "The Word Who was with God and was God became flesh and dwelt among us and we beheld His glory" (John 1:1,14). Theologically, this event is called the Incarnation. If true, humans have an additional source of knowing truthrevelation.
Who Was Jesus?
There have been many great and outstanding men and women of history. But Christian and non-Christian alike would have to agree that Jesus of Nazareth has had the greatest and most far-reaching impact on earth than any person who ever walked the planet. One anonymous writer said,
All the armies that ever marched,
all the navies that ever sailed,
all the parliaments that have ever sat, put together,
have not affected life on this planet as much as has that
One Solitary Life.
What do we really know about this Jesus? Some think Him merely a man, the founder of a religion, like Muhammad or Zoroaster. Others believe He lived, but His followers embellished the story and made a god out of him. Or they postulate that He was either a clever "con man" who purposefully engineered His personal circumstances toward Messianic ends, or a paranoid schizophrenic with "delusions of grandeur." Still others don't even believe He was ever an historical person. For them Jesus is a mythological figure. Before we can examine His Person, His Work, and His extraordinary claim to be the Son of God in human flesh, we must first determine if He every actually lived, and if so, what can the source materials tell us about the kind of man He was and about the things He did or said.
Was Jesus a Historical Person?
Let us begin by saying that Christianity is rooted in history. Christ's birth was counted in a Roman census, and his death was no doubt recorded in the Roman Archives. What do we know about Him? We are solely dependent upon the accuracy and the validity of the sources handed down to us. But what do we know about Julius Caesar? Charlemagne? George Washington, or any other person of history? We must rely on those sources which have survived and give information concerning their lives.
Ignoring for the moment the reliability of the biblical documents concerning Jesus, we will examine other sources from antiquity which verify that Jesus actually lived in the first century.
Josephus (37-95 A.D.). "And there arose about this time Jesus, a wise man . . . for he was a doer of marvelous deeds, a teacher of men who receive the truth with pleasure. He led away many Jews, and also many of the Greeks. . . . And when Pilate had condemned him to the cross on his impeachment by the chief men among us, those who had loved him at first did not cease . . . and even now the tribe of Christians, so named after him, has not yet died out."
Rabbinical Writings. After the fall of Jerusalem in 70 A.D. Jewish religious scholars began to codify the legal and theological traditions of Jewry based on the Old Testament. The Mishnah (legal code) and the Gemera (commentaries on the Mishnah) developed in the early A.D. centuries to form The Talmud which was reduced from an oral tradition to writing about 500 A.D. There are a number of statements or allusions to Jesus and Christianity contained within. F. F. Bruce points out that while most of these references were hostile, they all refer without question to Jesus as a historical person. He says, "According to the earlier Rabbis whose opinions are recorded in these writings, Jesus of Nazareth was a transgressor in Israel, who practiced magic, scorned the words of the wise, led the people astray, and said he had not come to destroy the law but to add to it. He was hanged on Passover Eve for heresy and misleading the people. His disciples, of whom five are named, healed the sick in his name."
Cornelius Tacitus (55-117 A.D.). (Regarding Nero and the burning of Rome in 64 A.D.): "Hence to suppress the rumor, he falsely charged with the guilt and punished with the most exquisite tortures, the persons commonly called Christians, who were hated for their enormities. Christus, the founder of the name, was put to death by Pontius Pilate, procurator of Judea in the reign of Tiberius. . ." (Annals, XV.44).
Seutonius ( ). In his work, Life of Nero, Seutonius also mentions the Christians in conjunction with the Great Fire of Rome: "Punishment was inflicted on the Christians, a class of men addicted to a novel and mischievous superstition."
Another possible reference to Christians may be found in his Life of Claudius: "As the Jews were making constant disturbances at the instigation of Chrestus, he expelled them from Rome."
Pliny the Younger ( ). In 112 A.D. Pliny Secundus, governor of Bithynia in Asia, wrote to Emperor Trajan requesting advice about how to deal with the "Christian" problem: "they were in the habit of meeting on a certain fixed day before it was light, when they sang an anthem to Christ as God, and bound themselves by a solemn oath not to commit any wicked deed, but to abstain from all fraud, theft and adultery, never to break their word, or deny a trust when called upon to honor it; after which it was their custom to separate, and then meet again to partake of food, but food of an ordinary and innocent kind."
Ossuaries. Hebrew University professor E. L. Sukenik found in 1945 what he believed to be the earliest record of Christianity: two inscriptions scratched on two ossuaries (containers for human bones) found near Jerusalem. One was a prayer to Jesus for help; the other prayed Jesus would raise from the dead the person whose bones were contained therein.
Name of Pontius Pilate. While Josephus and Tacitus both name Pontius Pilate in their writings, artifacts are stronger evidence. In 1971, Pilate's actual name was found in Caesarea Maritima by archeologists. "Found in a step of the theater, it was originally part of a nearby temple. The Latin reads, 'Pontius Pilate, the Prefect of Judea, has dedicated to the people of Caesarea a temple in honor of Tiberius.'
The Cross. For Paul and the other New Testament writers to speak of the cross as a symbol of faith, would be the equivalent of our doing the same thing today with the electric chair. Yet Tertullian (145-220 A.D.) speaks of its early prominence in the Christian community: "In all travels and movements, in all our coming in and going out, in putting on our shoes, at the bath, at the table, in lighting our candles, in lying down, in sitting down, whatever employment occupies us, we mark our forehead with the sign of the cross."
Without the aid of the biblical documents, we here find a Christianity and a Jesus with which we are familiar, a perspective that moves from "a good and wise man, a doer of wonderful works" to one who "practiced sorcery and beguiled and led astray Israel." From the annals of history, we know that this man, Yeshua, underwent trial and persecution by the reigning religious and Roman authorities (including the name of the Procurator (Pilate) who pronounced sentence upon him), was executed by crucifixion, and that his teachings became the foundation for a "cult" of religious worshippers called Christians. These sources corroborate, rather than contradict, the Jesus portrayed in the biblical documents. We now turn to the crucial question of how reliable these documents are.
The original version of this article is found at www.probe.org/site/c.fdKEIMNsEoG/b.4223643/k.1047/A_Not_So_Brief_Defense_of_Christianity.htm. Articles and answers on lots of topics at Probe.org.
Related Topics: Apologetics