Archive for ‘Christianity’

April 29th, 2013

Searching for the Historical Jesus

by Max Andrews

The First Search for the Historical Jesus (1778-1906)

  • Distinction between Christ of faith and Jesus of History
  • Accepted Gospel stories in general but rationalized or rejected miracle stories and claims to divinity
  • Jesus as moral example
  • Source criticism; Two document theory
  • Ends with claim we can know nothing of historical Jesus

The Period of No Quest for the Historical Jesus (1906-1953)

  • Nothing can be known of historical Jesus and not ultimately important; Living Christ of Faith is what matters
  • Form Criticism
  • Mark Displaced
  • Bultmann: Need to demythologize Gospels and get to kerygma; Authentic existence
    read more »

April 26th, 2013

The Task of Theology

by Max Andrews

The knowledge of God, it is claimed, comes to us as a gift, and to indicate its distinctiveness by the word ‘revelation’ is  simply to remain true to the phenomenological analysis of belief in God, for such belief testifies that it arises through God’s making himself known to us, rather than through our attaining to the knowledge of him.Of what kind is the knowledge of God, where that which is known towers above us, as it were, and it is as if we ourselves were known and brought into subjection?

The first case is our everyday relation to things, as objects of which we make use or have knowledge.  They are at our disposal, and even by knowing them, we acquire a certain mastery over them; for instance, we can predict natural phenomena and be prepared for them.

April 25th, 2013

Heilsgeschichte

by Max Andrews

Heilsgeschichte (hiyels-ge-sheek-te), when translated from German it literally means “salvation history.”

Heilsgeschichte is an organizing principle developed by Oscar Cullman for the various New Testament titles for Jesus. Cullman’s Christology is centered on what Jesus has done in history.

It is a characteristic of New Testament Christology that Christ is connected with the total history of revelation and salvation, beginning with creation. There can be no Heilsgeschichte without Christology; no Christology without aHeilsgeschichte which unfolds in time. Christology is the doctrine of an event, not the doctrine of natures. (Oscar Cullman, The Christology of the New Testament, rev. ed. [Philadelphia: Westminster, 1963], 9).

March 30th, 2013

Bellingham Lectures in Philosophy & Religion — Eleonore Stump

by Max Andrews

Eleonore Stump recently delivered lectures for BLPR on pain and suffering.

Eleonore Stump is The Robert J. Henle Professor of Philosophy at Saint Louis University, where she has taught since 1992. In 2012, Dr. Stump was elected to the American Academy of Arts and Sciences. Among other honors, she is past president of the Society of Christian Philosophers, the American Catholic Philosophical Association, and the American Philosophical Association, Central Division. She delivered the Gifford Lectures at the University of Aberdeen in 2003, the Wilde Lectures at Oxford University in 2006, the Thomas Merton Lecture at Columbia University in 2008, and the Stewart Lectures at Princeton University in 2009. She is the author of numerous articles and books, includingWandering in Darkness: Narrative and the Problem of Suffering (Oxford 2010).

March 22nd, 2013

An Open Letter to the Church from a Lesbian

by Max Andrews

Reblogged by Hunter Baker

To the churches concerning homosexuals and lesbians:

Many of you believe that we do not exist within your walls, your schools, your neighborhoods. You believe that we are few and easily recognized. I tell you we are many. We are your teachers, doctors, accountants, high school athletes. We are all colors, shapes, sizes. We are single, married, mothers, fathers. We are your sons, your daughters, your nieces, your nephews, your grandchildren. We are in your Sunday School classes, pews, choirs, and pulpits. You choose not to see us out of ignorance or because it might upset your congregation. We ARE your congregation. We enter your doors weekly seeking guidance and some glimmer of hope that we can change. Like you, we have invited Jesus into our hearts. Like you, we want to be all that Christ wants us to be. Like you, we pray daily for guidance. Like you, we often fail.

When the word “homosexual” is mentioned in the church, we hold our breaths and sit in fear. Most often this word is followed with condemnation, laughter, hatred, or jokes. Rarely do we hear any words of hope. At least we recognize our sin. Does the church as a whole see theirs? Do you see the sin of pride, that you are better than or more acceptable to Jesus than we are? Have you been Christ-like in your relationships with us? Would you meet us at the well, or restaurant, for a cup of water, or coffee? Would you touch us even if we showed signs of leprosy, or aids? Would you call us down from our trees, as Christ did Zacchaeus, and invite yourself to be our guest? Would you allow us to sit at your table and break bread? Can you love us unconditionally and support us as Christ works in our lives, as He works in yours, to help us all to overcome?

March 8th, 2013

Old Earth, Young Minds: Evangelical Homeschoolers Embrace Evolution

by Max Andrews

Reblogged from The Atlantic.

More Christian parents are asking for mainstream science in their children’s curricula. Will religious textbook companies deliver?

For homeschooling parents who want to teach their children that the earth is only a few thousand years old, the theory of evolution is a lie, and dinosaurs coexisted with humans, there is no shortage of materials. Kids can start with the Answers in Genesis curriculum, which features books such as Dinosaurs of Eden, written by Creation Museum founder Ken Ham. As the publisher’s description states, “This exciting book for the entire family uses the Bible as a ‘time machine’ to journey through the events of the past and future.”

It’s no secret that the majority of homeschooled children in America belong to evangelical Christian families. What’s less known is that a growing number of their parents are dismayed by these textbooks.

Take Erinn Cameron Warton, an evangelical Christian who homeschools her children. Warton, a scientist, says she was horrified when she opened a homeschool science textbook and found a picture of Adam and Eve putting a saddle on a dinosaur. “I nearly choked,” says the mother of three. “When researching homeschooling curricula, I found that the majority of Christian homeschool textbooks are written from this ridiculous perspective. Once I saw this, I vowed never to use them.” Instead, Warton has pulled together a curriculum inspired partly by homeschool pioneer Susan Wise Bauer and partly by the Waldorf holistic educational movement.

Continue reading the original story from The Atlantic

February 8th, 2013

Defining Omniscience

by Max Andrews

As advocated by St. Anselm, God is a maximally perfect being.  If ignorance is an imperfection, all things being equal [according to Ockham’s razor], then it is greater to be knowledgeable.  To prevent initial detractions from the classical definition of omniscience, omniscience should be understood as knowing all truths.

O.  For any agent x, x is omniscient= def. For every statement s, if s is true, then x knows that s and does not believe that not-s.[1]

If there are truths about future contingents, God, as an omniscient being must know these truths.  Since there are truths about the future, that is to say, since statements about future contingents are either true or false, and they are not all false, God must therefore know all truths about the future, which is to say He knows future-tense facts; He knows what will happen.[2]  One may try to avoid this reasoning by contending that future-tense statements are neither true nor false, so that there are no facts about the future.  Since the future does not exist, it is claimed that the respective future-tense statements cannot be true or false, simply without truth.[3]  To make this assertion is a misunderstanding behind the statement’s truth claim.  For a future tense-statement to be true it is not required that what it describes exist, but that it will exist.  In order for a future-tense statement to be true, all that is required is that when the moment described arrives, the present-tense version of the statement will be true at that moment.[4]  Nicholas Rescher gives an illustration for this assertion: 

January 29th, 2013

The Doctrine of Variety and the Multiverse

by Max Andrews

Thomas Aquinas believed that there was an appropriated assimilation or likeness to God found in creatures and creation.  Some likeness must be found between an effect and its cause.  It is in the nature of any agent to do something like itself.  Thus, God also gives to creatures and creation all their perfections; and thereby he has with all creatures a likeness.[1]

Additionally, the cause of variety and the multitude of things in creation find their cause in God.  Thomas contrasts himself with early Greek philosophers such as Democritus and the other atomists who argued that the distinction of things come from chance according to the movement of matter.  Thomas follows Anaxagoras in attributing the multitude to matter and to the agent involved.  Thomas identifies this agency as God since he is the creator of matter and thus the efficient cause behind the existence of the matter.  Additionally, the universality of things and the perfection of the universe must precede forth from the intention of the first agent—God.[2]  Thomas states that the distinction and variety reflects the divine goodness.

For he brought things into being in order that his goodness might be communicated to creatures, and be represented by them; and because his goodness could not be adequately represented by one creature alone, he produced many and diverse creatures, that what was wanting to one in the representation of the divine goodness might be supplied by another.  For goodness, which in God is simple and uniform, in creatures is manifold and divided and hence the whole universe together participates the divine goodness more perfectly, and represents it better than any single creature whatever.[3]

December 24th, 2012

Q&A 3: Why Get a Degree in Religion?

by Max Andrews

Q&A GraphicQuestion:

Hello there Max Andrews, my name is Brian Urias. I’m 19 years old, live in Virginia, and am planning on transferring to Liberty University, or to whatever school the Lord leads me to go. I have a heart and passion for Gods kingdom and seeing lives change for Jesus Christ. I’ve been particularly interested in theology and apologetics since my junior year of high school. I literally have a whole library of books on theology and apologetics in my house haha. My long term goal is to be a professor and publish my own work and continue to spread the gospel throughout the academia as you are. I know this is all random so let me get to the point. One day I decided to look up local Christian apologists on google and your website came up. I watched a portion of your debate and read some of your other material and I must say that God has given you a gift! It honestly inspired so much. I know this is all very random, but I have a question. I saw that you got your bachelors in Biblical studies, and I want to know what exactly you did from that point? I love Gods word and I feel that he might be calling me to major in Biblical studies as well. I don’t necessarily fear what people would think, I just fear what people say about “Bible majors.”

December 14th, 2012

Overcoming the Inauthentic Self

by Max Andrews

Rudolf Bultmann and the authentic self came out of response to Martin Heidegger. Heidegger thought that one must choose to become authentic–human nature is inauthentic. You’re split from your own self-hood, but the self calls the self back to itself and to wholeness and integration.  Hence, there are two “me’s.” We can heed that call through philosophical analysis and become authentically whole. Bultmann says,  ”No you can’t, because we are in sin.” Bultmann connects Heidegger’s view of human being with the biblical view of humanity and the human situation. Sin is not inauthenticity itself but the choice (entscheidung, decision) not to heed the call to freedom and selfhood. In contrast to Heidegger, the I of the human being, which has fallen into inauthentic they cannot get itself back no matter how hard it tries.