May 19th, 2013

Was Constantine a Christian or Pagan?

by Max Andrews

From the time that Constantine’s (AD 227-337) father died (306) until Constantine challenged Maxentius at Milvian bridge (312), he was consolidating his position of power in Gaul and Britain.  Even at this early date he showed the same military and political acumen that he would later exhibit as emperor:  He strengthened his defenses against the barbarians along the Rhine, winning the gratitude of his French subjects.  He did not impose onerous taxes on the people, and entertained the bloodthirsty among them with frequent shows in the circuses  He was deft in diplomacy and military strategy. Above all, he was a patient man, not playing his hand until the time was right.

At the Battle of Milan (312) Constantine prepared for his invasion of Italy by making sure that Licinius could not take advantage of it by seizing Maxentius’s territories to the East.  To that end, he offered Licinius his half-sister Constance in marriage, and waited until Licinius was militarily engaged with Maximinus Daia before launching his own campaign.  He committed only ¼ of his troops to the battle – the rest remaining in Gaul to ward off barbarian advances. Upon winning the battle and gaining control of the western half of the empire, Constantine moved to consolidate his power, entering into an alliance with Licinius in 313 (the “Edict of Milan”). 

May 18th, 2013

Help! Arminians are Giving Me Nightmares Again!

by Max Andrews

coverKudos to Brendan Burnett for sending these to me. These are real children’s books that are designed to teach the doctrines of grace.

Help! Arminians are Giving Me Nightmares Again!

Help, Mom! There are Arminians Under My Bed!

Come along on a journey with Mitchell, as he recalls his nightmare for his mother. Mitchell was in a land of darkness and gloom, when due to no cooperation of his own, a Knight in shining armor saved him and all the other captives He intended to save. “Help! Arminians are Giving Me Nightmares Again!” is a children’s allegory designed to teach your kids the Doctrines of Grace through the use of creative story-telling.

May 18th, 2013

Getting to Know Friedrich Schleiermacher

by Max Andrews

Friedrich Daniel Ernst Schleiermacher (1768 – 1834)

Schleiermacher saw Christianity as “despised” because it was misunderstood in the following ways.

  • Christianity is misunderstood as assent to orthodox dogma
  • It is misunderstood as rationalism or natural theology
    • i.e. Getting to God by pure reason alone

Schleiermachers key concept of religion was “feeling of Absolute Dependence.”  Examine those feelings.  What do they tell you about God? “Oh, they tell me God is good and kind.” He’d say, “Good! Write that down.” Therefore, the nature of religion is not thinking.  The scientific approach was eliminated by Immanuel Kant.  Here Schleiermacher is attacking the historic Christian position that theology is a science.  Also, the religious nature is not ethics either.  Rather, it is feeling which works its way out in absolute dependence.

Schleiermacher believed the individual’s life consists of three primary parts.  The first is the sense of perception.  This includes Newtonian physics and scientific knowledge.  The second is activity, which is the realm of ethics.  Lastly, and perhaps the most important, there is feeling, which is the realm of religion, human feeling, and the affective domain.  “God is the whence [source] of my absolute dependence, or God is the idea that clarifies my absolute dependence, and human absolute dependence on the infinite shows God.”

May 18th, 2013

God as the Totaliter Aliter

by Max Andrews

According to Rudolf Bultmann, God is the Totaliter Aliter (Wholly Other), there are no points of contact between us and him.  God is, but we cannot know him objectively.  God is hidden and thus neither God nor his actions are open to verification.  This world is a closed system of cause and effect; we can never find God by empirical processes. There are no breaks in the links of causation; thus, there are no miracles. No event can ever be ascribed to God; all are natural causes.  There is an infinite qualitative difference between God and the world, which makes it impossible for God to objectively act in the world.  Paradoxically, the hidden God reaches down to finite humanity and reaches himself (via the kerygma).  Miracles would be intrusions of God into the natural realm.

May 18th, 2013

An Amazing Display of Atheism at Its Worst

by Max Andrews

I love getting emails like this.

Dear Sir,

When people say that philosopher only know how to explain the world and never change the world,I totally agree .

Philosophy is outdated and should be overtaken by Science.
Philosophy is delusional presupposition idea …
People who study philosophy will be unemployed in this modern society.
Philosopher is indeed a sadist and an arrogant profession…
Christianity itself is arrogant and selfish ….
I think that Christian should be ridiculed and mocked in public with contempt !
And see who will save you ? A man on the cloud ?
read more »

May 17th, 2013

The Argument that Jesus Came Too Late in Human History

by Max Andrews

I just saw one of the comments by Jim in a previous post (Face the Facts–There are Gaps in Biblical Genealogies) and I thought I’d briefly add some thought to it.

Max. Thank you. Excellent post as usual. Hitchens also used the 250,000 number frequently in his debates so as to make the point “look at your horrendous God – willing to allow all those generations to perish before he sent a savior…” He had no idea that Scripture clearly affirms a retroactive efficaciousness to the Atonement.

I’ve seen this objection made against Christianity several times and it’s a rather horrendous objection (bolded). I’ve never researched the numbers on how many people have existed before the coming of Jesus and I don’t know how many people have existed since Jesus. I don’t think the numbers really matter that much, to be honest.

I don’t understand why anyone thinks this is such a horrendous concept. Obviously, this is an internal issue particular to Christianity. Christian doctrine never makes the claim that salvation was impossible prior to the resurrection of Jesus. I think it’s quite clear that the New Testament (well, OT too!) teaches that the atonement applied to those who came before Christ as well as those succeeding Christ. So what’s the problem?

May 17th, 2013

Objecting to Intelligent Design because of Bad Design

by Max Andrews

The following objection to intelligent design is from observing the natural data and claiming that it could not have been designed because there are some things that lack proper function or there could have been a better way for a certain [i.e. organ] to function.  This objection is often made by many theistic evolutionists, though, still non-theists object as well, is based on an inappropriate and misconceived understanding of design.[1] The design hypothesis merely states that there is intelligent causation that permits the existence of life (a probability factor).  Optimality of what has been designed is not a criterion for design.  Motor vehicles break down and computers crash.  With comparing motor vehicles to design, there is a natural decay and effects of heat, friction, and weather decay.  What is interesting about the comparison to malfunctioning software is that a frequently known cause of malfunction is an intentionally designed malware or virus, which has been designed for the primary purpose of malfunction, it is designed to break down or decompose a previous design. 

May 17th, 2013

Why this Life First? Why not Heaven?

by Max Andrews

This is a legitimate question. The claim that God could have created us in the state of heaven avoiding all this evil and suffering in the world is a nuanced version of the problem of evil.  If we are going to heaven and our telos, our purpose and end, is to worship God and enjoy him forever in heaven then why didn’t God skip this earthly step?  Surely, one may think that there’s a possible world in which we all exist in heaven.  It’s my contention that the instantiation of heaven alone is not a possible world.

Aside from other theodicies and defenses such as soul-making, perhaps the most relevant to this question, I think it’s critical to understand that heaven isn’t some lone possible state of affairs by itself.  Heaven is, necessarily, a contingent state of affairs.  It’s a consequent, if and only if, there are prior antecedent conditions or states of affairs.  Heaven is a result of our choices during this life.  In other words, this earthly life is a necessary condition for heaven to be brought about (aside from the salvific will of the Father and saving power of Christ, I’m merely stating that this life must precede heaven.

May 16th, 2013

Face the Facts–There are Gaps in Biblical Genealogies

by Max Andrews

There’s that one question that has plagued Christians on anthropological origins.  Many young earth creationists claim there cannot be any gaps in the genealogy, which is what leads us to dating the time frame of the earth being young.  Old earth creationists, like myself, believe that there are gaps in the genealogy. The question is whether it explains anything at all and how much does it explain?

The genealogies are adequate but not complete.  No matter how you read the genealogies, you must concede that there are gaps.  For example Mt. 1.8:

Asa the father of Jehoshaphat, Jehoshaphat the father of Jehoram, Jehoram the father of Uzziah.

However, 1 Chron. 3.10-12 reads it differently:

Asa his son, Jehoshaphat his son, Jehoram his son, Ahaziah his son, Joash his son, Amaziah his son, Azariah [also called Uzziah] his son.

Why did Matthew leave out three generations:  Ahaziah, Joash, and Amaziah? Scholars cite some reasons for the seeming discrepancy.  In many biblical lists of descendants, cadence and pattern hold great importance.  Matthew presented three groups of fourteen generations each:  fourteen from Abraham to David; another fourteen from David to the Babylonian exile; and a third set of fourteen from the Babylonian exile to Jesus. 

May 15th, 2013

The Evidentialist and the Scientific Theologian

by Max Andrews

I am approaching the world as a realist. (For a background of my epistemology please see: My Evidentialist Epistemology).  What I mean by this is that the external reality is how it appears to be to an observer making an epistemic inquiry, the measurements from science accurately depicts reality.  This is in contrast to instrumentalism, which suggests that our inquiry of the world, scientifically, do not accurately depict reality but as useful fictions.  An instrumentalist is more concerned about data fitting theories and predictions than with an accurate depiction of reality.

For the realist-evidentialist, the ontology of the world determines one’s epistemology.  They congruently correspond.  It is important to note the order of entailment.  Antecedently, reality determines our epistemology.  It would be illicit to reverse the term order and as Roy Bhaskar notes, it would be the epistemic fallacy.  I am not advocating a naïve realism where reality acts on the human mind without personal inquiry nor am I advocating postmodern anti-realism where one can construct whatever type of reality is desired.  I am advocating a form of critical realism.