Posts tagged ‘William Lane Craig’

June 15th, 2012

A Third Exception to the BVG Theorem

by Max Andrews

The Borde-Vilenkin-Guth Theorem states that any universe, which has, on average, a rate of expansion greater 1 that system had to have a finite beginning. This would apply in any multiverse scenario as well.  There are four exceptions to the theorem.*

For a greater context please see the first exception to the BVG theorem, which is Initial Contraction (Havg<0).

The third exception: Infinite Cyclicity (Havg=0)

Example: Baum-Frampton “phantom bounce”

These models suggest that the universe goes through a cycle in which it grows from zero (or non-zero) size to a maximum and then contracts back to its starting condition.  The verage expansion rate would be a pure zero.

June 14th, 2012

A Second Exception to the BVG Theorem

by Max Andrews

The Borde-Vilenkin-Guth Theorem states that any universe, which has, on average, a rate of expansion greater 1 that system had to have a finite beginning. This would apply in any multiverse scenario as well.  There are four exceptions to the theorem.*

For a greater context please see the first exception to the BVG theorem, which is Initial Contraction (Havg<0).

The second exception: Asymptotically static (Havg=O)

Example: asymptotically static universe is an emergent model class.

An asymptotically static space is one in which the average expansion rate of the universe over its history is equal to zero, since the expansion rate of the universe “at” infinity is zero.  The problem is that we observe expansion today and if at any moment there is expansion then the Havg must be greater than 0.

June 13th, 2012

Where the Conflict Really Lies between Alvin Plantinga, Jay Richards, and William Lane Craig

by Max Andrews

For a greater context and understanding of the current discussion please be sure to read Alvin Plantinga’s most recent book, Where the Conflict Really Lies: Science, Religion and Naturalism. It was published in December of 2009 but I qualified for an early release, I don’t know how, and received my copy November 1st of that year.  I finished reading it within a week.

Within the last week or so there has been a lot of discussion between Plantinga, Jay Richards, and William Lane Craig.  I recently did a post sharing Plantinga’s response to Jay Richards. The heart of the conflict is defining the terms, primarily ‘Darwinism.’  I don’t really disagree with what everyone is saying on their own terms but I would agree with Jay, that Plantinga and Craig are not using Darwinism in the correct sense.  Plantinga uses the randomness in Darwinism, in a theistic context, to me compatible with guidance.

Jay also sent a Question of the Week to Craig concerning the same thing.  Be sure to read Jay’s full question but here’s Craig’s response:

Thanks for these trenchant comments, Jay! Lest distressed readers miss the forest for the trees, we agree on the central point: that insofar as a person claims that the evidence of evolutionary biology has shown that the evolutionary process, based as it is on genetic mutations and natural selection, is undirected, purposeless, or non-teleological, he is making a claim that hopelessly outstrips the scientific evidence and so is unjustified.

May 17th, 2012

An Exception to the BVG Theorem

by Max Andrews

The Borde-Vilenkin-Guth Theorem states that any universe, which has, on average, a rate of expansion greater 1 that system had to have a finite beginning. This would apply in any multiverse scenario as well.  There are four exceptions to the theorem.*

First Exception: Initial Contraction (Havg<0) … (The average rate of the Hubble expansion is less than zero)

An example of this would be found in de Sitter cosmology. In mathematics and physics, a de Sitter space is similar to Minkoswkian spacetime.  It is maximally symmetric and has constant positive curvature. Assume that a spatially infinite universe contracted down to a singularity and then bounced into our present expansion.  In such a case, the universe cannot be said to be, on average, in a state of cosmic expansion through its history since the expansion phase, even if infinite, is canceled out by the contraction phase.  Though this is permissible under the BVG it is not a viable or popular option.

George Ellis, one of the world’s leading cosmologists, has two objections:

May 3rd, 2012

A Brief Intro to the Kalam Cosmological Argument

by Max Andrews

The Argument

  1. Whatever begins to exist has a cause of its existence.
  2. The universe began to exist.
  3. Therefore, the universe has a cause of its existence.

Note that the primary argument is philosophical and mathematical.  It’s not dependent on any particular cosmology; however, the leading model of cosmology and particle physics, the standard model (big bang), simply confirms the philosophy. The argument for premise 1 is that anything that begins to exist does so temporally, at some indexical moment of time.  Because there is a difference between moments, an earlier or later than, there must be a cause to the thing which begins to exist, which determines its temporal existence.  William Lane Craig offers two arguments for premise 2

April 28th, 2012

Middle Knowledge in the Bible

by Max Andrews

Any affirmation of counterfactuals does nothing if it is incompatible with biblical teaching.  The Bible acknowledges that God uses counterfactuals to achieve His will and that He knows the truth-value to hypothetical propositions.  An example of this would be in 1 Samuel 23.6-10.  This passage accounts for David’s inquiry to the Lord by means of a divining device called an ephod (which gave a “yes” or “no” answer).  David thus flees the city of Keilah so the predictions do not come true.  What the device had predicted to David was not simple foreknowledge (“Saul/the men of Keilah will do X”), by hypothetical knowledge (“If David stays, then Saul/the men of Keilah will do X”).  The answer given by the ephod were correct answers, even though the events did not come to pass, since the answers were indicative of what would happen under certain circumstances.[1]

Another example may be found in Jeremiah’s prophecy to King Zedekiah:

Then Jeremiah said to Zedekiah, “Thus says the Lord God of hosts, the God of Israel, ‘If you will indeed go out to the officers of the king of Babylon, then you will live, this city will not be burned with fire, and you and your household will survive.  ‘But if you will not go out to the officers of the king of Babylon, then this city will be given over to the hand of the Chaldeans; and they will burn it with fire, and you yourself will not escape from their hand’” (Jer. 38.17-18).

April 26th, 2012

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] 

April 17th, 2012

Why I’m a Christian: David Rodriguez

by Max Andrews

I grew up going to a private Christian elementary school down in southern California. Because of my exposure to Christianity and God there, I grew up with a fear and basic knowledge of Jesus and his existence. After being switched to public school, I had retained my Christian identity but I never really followed through as a faithful believer–such as reading my bible, going to church, or praying. It was in the 8th grade when one morning my mother woke me up extremely early in the morning saying, “Get up! We’re going to church.” “What? Church? Huh?” Was my initial reaction. I had never attended a church service, outside of the chapel services I went to in my private school, in my life. I was entirely confused. We never went to church, and, out of nowhere, my mom is waking me up EARLY on a Sunday morning for his. Grudgingly, I stood up, got changed, and went with them to a small church that was couched into a little corner of a shopping center next to a pizza shop and a beauty salon.

April 10th, 2012

Why I’m a Christian: Oliver

by Max Andrews

I am a Christian because I believe that Jesus is my Lord and saviour.

‘I believe in Christianity as I believe that the sun has risen. Not only because I see it, but because by it I see everything else.’ C.S Lewis’ oft-quoted remark encapsulates much of what I will say here in rambling form.

I’m not sure how I came by faith (apart from vague notions of grace and providence) but it has been transformative. First an apology: this piece of autobiography will no doubt seem sterile compared to the other inspiring accounts I have read here however I wanted to explore Max’s request (perhaps for self-indulgent reasons): there was nothing dramatic in my conversion and I have never had anything that resembles a full-blown religious experience.

My childhood was one of rather superficial, middle of the road Anglicanism (CoE) but church was reserved for Christmas and Easter which I opted out of upon turning 16. Despite these biannual outings to church, my parents never expressed clear religious leanings and have become increasingly agnostic: once the children left home these excursions ceased. I was an unreflective atheist for much of my childhood but gradually this changed to a self-satisfied agnosticism when I began to study philosophy in a thoroughly secularised environment

Prior to my rather late ‘higher’ education I had begun to experiment with drugs and engage in promiscuous behaviour: my relativistic outlook provided the perfect justification for the self-centred life that I had chosen.  The department in which I studied (and the university as a whole) was unashamedly naturalistic – theism was explored as an interesting historical curiosity that had been vanquished by David Hume and no contemporary theistic arguments were considered on the reading lists (or if they were, they were not highlighted by the lecturers as being worthy of the level of scrutiny which they perhaps deserved).

March 29th, 2012

The Geisler Directory

by Max Andrews

I’ve decided to keep all my posts and responses to Norman Geisler in one location for ease of access and reference.

My Support and Endorsement of Mike Licona

It has been a long time coming but I wanted to publicly support Dr. Mike Licona amidst recent accusations of him denying inerrancy over Matthew 27.51-54 (the resurrection of the saints at the time of the crucifixion) in his most recent book The Resurrection of Jesus:  A Historiographical Approach.  Licona takes the position that this passage is apocalyptic imagery and is not literal.  To be clear from the beginning, Licona has not denied inerrancy.  He has been quite clear about that (even though he lost his job as the Apologetics Coordinator with the North American Mission Board over this… unfortunate).  Dr. Al Mohler is the president of Southern Baptist Theological Seminary and has openly condemned Licona for his position…

Continue reading…