5/15/17

"THE BOOK OF ACTS" The Way Which They Call A Sect (24:14) by Mark Copeland

                          "THE BOOK OF ACTS"

                The Way Which They Call A Sect (24:14)

INTRODUCTION

1. We live in a religiously divided world...
   a. There are various world religions (Judaism, Islam, Christianity, Hinduism, Buddhism)
   b. Each of those religions have many divisions within themselves
   c. Among so-called "Christianity" there are more than 38,000 denominations

2. New Testament Christians are opposed to denominationalism...
   a. Because Jesus prayed for unity among believers - Jn 17:20-23
   b. Because Paul condemned religious division - 1Co 1:10-13

[Yet despite efforts to be simply Christians, non-denominational in any
sense of the word, the world in which we live wants to define and
categorize every group of Christians as a denomination.  

When we disdain denominationalism and yet are viewed as a denomination,
what can we do?  Perhaps we can learn from how the apostle Paul handled
a similar situation in his day...]

I. THE WAY WHICH THEY CALL A SECT

   A. THE SECT OF THE NAZARENES...
      1. Paul was accused of being "a ringleader of the sect of the
         Nazarenes" - Ac 24:5
      2. In the beginning, many Gentiles and Jews considered Christians a
         sect of Judaism
      3. They were called "Nazarenes" by enemies because they followed 
         Jesus of Nazareth
      4. It was not a label the Christians used to describe themselves
      5. They considered themselves the promised fulfillment of Judaism,
         not another branch of it

   B. DESIGNATIONS OF THE CHURCH...
      1. Collectively, followers of Jesus Christ were called by various terms
         a. The church of Christ, the church of God - Ro 16:16; 1Co 1:2
         b. The body of Christ, the kingdom of Christ - Ep 1:22,23; Col 1:13
         c. The temple of God, the bride of Christ - 1Co 3:16; Re 19:7-8
         -- Note that not one of these terms was used as some exclusive, official name   
      2. In the early days of the church, they were also known as people of "The Way"
         a. Saul of Tarsus persecuted those of "the Way" - Ac 9:2; 22:4
         b. Others spoke evil of "the Way" - Ac 19:9
         c. At Ephesus there was a riot about "the Way" - Ac 19:23
         d. Paul confessed to worship God according to "the Way" - Ac 24:14
         e. Felix the governor gained accurate knowledge about "the Way"- Ac 24:22
         -- Likely called "The Way" because they followed Jesus as the Way - Jn 14:6

   C. PAUL'S RESPONSE TO THE CHARGE...
      1. It is interesting how Paul responded to being called a "sect" - Ac 24:5
      2. He acknowledged that what his accusers called a sect was how he
         worshiped God - Ac 24:14
      3. Yet he did not feel it necessary to explain to those with a
         sectarian mindset how he was not a member of a sect
      4. Instead, he used the opportunity to confess his faith in the
         Scriptures and hope in God concerning the resurrection - Ac 24:14-16
      5. In other words, he focused his response on the gospel of Christ,
         rather than on their misconceptions about Christians being a sect of Judaism

[Perhaps Paul's response can offer guidance on how Christians who are
non-denominational can respond to those who want to label us as a denomination...]     

II. THE WAY WHICH THEY CALL A DENOMINATION

   A. THE CHURCH OF CHRIST TODAY...
      1. There are thousand of churches of Christ around the world -Ro 16:16
      2. They are made up of disciples of Jesus, and are simply 
         Christians - Ac 11:26
      3. The congregations are autonomous and independent of one another
         - Ac 20:28; 1Pe 5:1-2
      4. They abide in the apostles' doctrine, using the New Testament as
         their guide in matters of worship, work, and organization - Ac 2:42
      5. Their goal is to abide in the doctrine of Christ, the faith once
         for all delivered to the saints - 2Jn 1:9; Jude 1:3
      6. Yet many in denominational churches view such churches as simply
         another denomination; e.g., the "Church of Christ" denomination
      7. This concerns many Christians, who do not want to be viewed as another denomination

   B. DESIGNATIONS OF THE CHURCH TODAY...
      1. As indicated above there, there are various terms, not one exclusive name
      2. The expression "Church of God" is scriptural, but not expedient
         a. Sadly, more than 200 denominations use the term "Church of God"
         b. Churches that use this expression are more than likely denominational
      3. The expression "Church of Christ" has long been both scriptural and expedient
         a. It is often used by denominations to refer to the universal church
         b. Churches that use this expression are more than likely non-denominational
      4. But more and more, "Church of Christ" is used in a denominational sense
         a. Certainly by those who are in a denomination themselves
         b. But also by churches of Christ who have adopted a denominational mindset
      5. Thus today, many if not most say the "Church of Christ" is another denomination
  
   C. OUR RESPONSE TO THE CHARGE...
      1. Some suggest churches use other designations to avoid being misunderstood
         a. E.g., having the church sign say "Christians Meet Here"
         b. E.g., identifying ourselves simply as "The Church" 
             (cf. The Church at Birmingham)
      2. Not that such would be unscriptural, but is it expedient?
         a. Like the sign of the fish in the first century, the term
            "Church of Christ" is still a more likely way to find New Testament churches
         b. How long before people viewed us the "Christians Meet Here"
             denomination, or "The Church" denomination?
         c. In a world with a denominational mind-set, it is virtually 
            impossible not to be called or thought of as a denomination
      3. Why not consider the response of Paul in our text? - Ac 24:14
         a. He did not consider it necessary to explain how he was not a
            member of a sect
         b. Instead, he used the opportunity to proclaim his faith and hope in God
         c. In fact, do we ever find Paul or others preaching about the church in Acts?
         d. Instead, they proclaimed the gospel of Jesus Christ and the proper response
         e. Once people obeyed the gospel, they received instructions as
            to what they were now as members of the body of Christ (i.e.,
            the church) - cf. Mt 28:20
         f. It is in the epistles that Christians learned about the
            identity, the work, the worship, and the organization of the church

CONCLUSION

1. Living in a world filled with people with a denominational mindset...
   a. We need not worry so much about them viewing us another denomination
   b. Changing names (scriptural or otherwise) is not likely to make much difference

2. Our concern should be proclaiming the gospel of Christ and the kingdom of God...
   a. Calling people to respond to the gospel by submitting to the rule 
      of God in their lives
   b. Following up with apostolic teaching on the nature and design of 
      the Lord's church
   c. Making sure we understand that what others may call a denomination
      is truly the fulfillment of what Jesus meant when He said "I will 
      build My Church" - Mt 16:18

To paraphrase (actually, rephrase) the apostle Paul...

"But this I confess to you, that according to the Way which they call a
denomination, so I serve Jesus Christ, believing all things which are
written in the Old and New Testaments."
 
Executable Outlines, Copyright © Mark A. Copeland, 2013

"THE BOOK OF ACTS" Paul's Defense Before Felix (24:1-27) by Mark Copeland

                          "THE BOOK OF ACTS"

                Paul's Defense Before Felix (24:1-27)

INTRODUCTION

1. Transferred from Jerusalem to Caesarea...
   a. Paul faced Ananias the high priest and elders from the council once again
   b. This time, before Felix the Roman governor - Ac 24:1-27

2. Antonius Felix became procurator of Judea in A. D. 52...
   a. He remained in office until A.D. 60, when recalled by Nero - HIBD
   b. Tacitus and Josephus paint Felix as a brutal, incompetent politician - ibid.
 
[In our text, we learn Felix had many opportunities to listen to Paul. 
But he failed to make a decision with regard to his case, and with regard
to Paul's message of the gospel.  Let's first note...]

I. THE CHARGES

   A. THE ANTAGONISTS ARRIVE... 
      1. The chief priest and elders arrive - Ac 24:1
      2. Tertullus, an orator, brought along - ibid.

   B. THEY MAKE THEIR CASE...
      1. Tertullus began with great praise to Felix - Ac 24:2-4
      2. Charges were then levied against Paul - Ac 24:5-6
         a. "A plague"
         b. "A creator of dissension among all the Jews throughout the world"
         c. "A ringleader of the sect of the Nazarenes"
         d. "He tried to profane the temple"
      3. Tertullus gave his timeline of events - Ac 24:7-8
         a. The Jews had seized Paul
         b. They wanted to judge him according to their law
         c. The commander took Paul out of their hands "with great violence"
         d. He commanded them to appear before Felix to make their accusations
      4. The attending Jews agreed with Tertullus' accusations - Ac 24:9

[With the charges made against Paul, he is allowed to speak in his own defense...]

II. THE DEFENSE

   A. PAUL PERMITTED TO SPEAK...
      1. With a nod, Felix motioned for Paul to speak - Ac 24:10
      2. Paul acknowledged Felix to have judged Israel for many years- ibid.
      3. Thus Paul was happy to speak for himself - ibid.

   B. PAUL REVIEWED THE EVENTS...
      1. It had only been twelve days since Paul went to Jerusalem to worship - Ac 24:11
      2. They had not found Paul in the temple disputing in the temple - Ac 24:12
      3. Nor had he incited the crowd, either in the synagogues or in the city - ibid.
      4. His accusers could not prove the charges brought against him- Ac 24:13

   C. PAUL CONFESSED HIS FAITH...
      1. According to the Way, which they call a sect, he worshiped God - Ac 24:14
      2. Believing all things written in the Law and the Prophets - ibid.
      3. He had hope in the resurrection of the dead, as did they - Ac 24:15
      4. He strove to have a conscience without offense toward God and men - Ac 24:16

   D. PAUL CONCLUDED HIS DEFENSE...
      1. After many years he came to bring alms and offerings to his nation - Ac 24:17
      2. Jews of Asia found him purified in the temple, with no mob or tumult - Ac 24:18
      3. If said Jews had objections against him, they should be before Felix - Ac 24:19
      4. Those present could only bring one charge  - Ac 24:20-21; cf. Ac 23:6
         a. That in the council standing before them he cried out with 
            one statement
         b. "Concerning the resurrection of the dead I am being judged by you this day."

[That statement is the only thing those present could attest.  The 
charges made by Tertullus were based on hearsay and without proof. 
Having heard both sides, Felix made his decision:  to wait...]

III. THE PROCRASTINATION

   A. FELIX ADJOURNED THE PROCEEDINGS...
      1. With a "more accurate knowledge of the Way" - Ac 24:22
      2. Delaying until Lysias the commander came down - ibid.
      3. Paul kept by a centurion, with unlimited visitation and
         provisions by friends - Ac 24:23

   B. FELIX HAD MANY MORE OPPORTUNITIES...
      1. At first with his wife Drusilla (who was Jewish) present - Ac 24:24-25
         a. Drusilla was the youngest daughter of Herod Agrippa I - HIBD
            1) She had been married to King Aziz of Emesa
            2) With the aid of Atomos, a magician of Cyprus, Felix won 
               her away from her husband
            3) Her son (and possibly she herself) died in when Mt. 
               Vesuvius erupted in 79 A.D.
         b. They heard Paul "concerning faith in Christ"
         c. Paul reasoned about "righteousness, self-control, and the
            judgment to come"
         d. Felix was afraid, and sent Paul away until "a convenient time"
      2. Then often, over a period of two years - Ac 24:26-27
         a. Felix hoped for a bribe from Paul to release him
         b. Thus he sent for Paul often and conversed with him
         c. Finally, as a favor to the Jews, he left Paul bound when
            succeeded by Festus

CONCLUSION

1. It is sad to consider the character of Felix (both immoral and incompetent)

2. He had ample opportunity to learn the truth and obey it, but kept putting it off

His procrastination led to his ultimate downfall.  Let us beware lest
we wait for "a convenient time"!
 
Executable Outlines, Copyright © Mark A. Copeland, 2013

London Terrorists, Violence, and the Quran by Dave Miller, Ph.D.


http://apologeticspress.org/APContent.aspx?category=8&article=1543

London Terrorists, Violence, and the Quran

by  Dave Miller, Ph.D.

For the second time within two weeks, Muslim terrorists have targeted innocent Londoners in an incessant desire to strike out at alleged enemies (Fleming, 2005). British Prime Minister Tony Blair expressed the perception of many of the people of the world when he said that such acts by Islamic terrorists should not reflect negatively on Britain’s large Muslim population. In fact, he insisted: “We know that these people act in the name of Islam, but we also know that the vast and overwhelming majority of Muslims, here and abroad, are decent and law-abiding people who abhor this act of terrorism every bit as we do” (“Hunt Intensifies...,” 2005, emp. added).
This almost irrational refusal to link terrorism with Islam is apparently widespread even among mainstream Muslims. For example, the secretary-general for the Muslim Council of Britain pointed to “alienation” and “segregation” as among the potential incentives for Islamic suicide bombers (Manji, 2005, p. 78). Nevertheless, some Muslims appear a little more willing to entertain the possibility that perhaps Islam and the Quran are responsible for the terrorists’ behavior: “For too long, we Muslims have been sticking fingers in our ears and chanting ‘Islam means peace’ to drown out the negative noise from our holy book. Far better to own up to it” (Manji, p. 78).
Own up to it, indeed. It may well be true that the vast majority of Muslims disapprove of the wanton acts of violence by Islamic terrorists. But the Quran—the holy book of Islam that 1.3 billion Muslims believe to be the word of God—is replete with explicit and implicit sanction and promotion of armed conflict, violence, and bloodshed by Muslims. Difficult to believe? Then read for yourself the following sections of the Quran from the celebrated translation by Muslim scholar Mohammed Pickthall:
Now when ye meet in battle those who disbelieve, then it is smiting of the necks until, when ye have routed them, then making fast of bonds; and afterward either grace or ransom till the war lay down its burdens. That (is the ordinance). And if Allah willed He could have punished them (without you) but (thus it is ordained) that He may try some of you by means of others. And those who are slain in the way of Allah, He rendereth not their actions vain (Surah 47:4, emp. added).
Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not aggressors. And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter. And fight not with them at the Inviolable Place of Worship until they first attack you there, but if they attack you (there) then slay them. Such is the reward of disbelievers. But if they desist, then lo! Allah is Forgiving, Merciful. And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against wrongdoers. The forbidden month for the forbidden month, and forbidden things in retaliation. And one who attacketh you, attack him in like manner as he attacked you. Observe your duty to Allah, and know that Allah is with those who ward off (evil) (Surah 2:190-194, emp. added).
Warfare is ordained for you, though it is hateful unto you; but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not. They question thee (O Muhammad) with regard to warfare in the sacred month. Say: Warfare therein is a great (transgression), but to turn (men) from the way of Allah, and to disbelieve in Him and in the Inviolable Place of Worship, and to expel his people thence, is a greater with Allah; for persecution is worse that killing. And they will not cease from fighting against you till they have made you renegades from your religion, if they can (Surah 2:216-217, emp. added).
Muhammad was informed that warfare was prescribed for him! Though he may have hated warfare, it was actually good for him, and what he loved, i.e., non-warfare, was actually bad for him! And though under normal circumstances, fighting is not appropriate during sacred months, killing was warranted against those who sought to prevent Muslims from practicing their religion. Killing is better than being persecuted! A similar injunction states: “Sanction is given unto those who fight because they have been wronged; and Allah is indeed Able to give them victory” (Surah 22:39, emp. added). In fact, “Allah loveth those who battle for His cause in ranks, as if they were a solid structure” (Surah 61:4, emp. added).
In a surah titled “Repentance” that issues stern measures to be taken against idolaters, the requirement to engage in carnal warfare is apparent:
Freedom from obligation (is proclaimed) from Allah and His messenger toward those of the idolaters with whom ye made a treaty: Travel freely in the land four months, and know that ye cannot escape Allah and that Allah will confound the disbelievers (in His guidance). And a proclamation from Allah and His messenger to all men on the day of the Greater Pilgrimage that Allah is free from obligation to the idolaters, and (so is) His messenger. So, if ye repent, it will be better for you; but if ye are averse, then know that ye cannot escape Allah. Give tidings (O Muhammad) of a painful doom to those who disbelieve. Excepting those of the idolaters with whom ye (Muslims) have a treaty, and who have since abated nothing of your right nor have supported anyone against you. (As for these), fulfill their treaty to them till their term. Lo! Allah loveth those who keep their duty (unto Him). Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor-due, then leave their way free. Lo! Allah is Forgiving, Merciful (Surah 9:1-5, emp. added).
The ancient Muslim histories elaborate on the occasion of these admonitions: “[T]he idolaters were given four months’ respite to come and go as they pleased in safety, but after that God and His Messenger would be free from any obligation towards them. War was declared upon them, and they were to be slain or taken captive wherever they were found” (Lings, 1983, p. 323).
Later in the same surah, “Fight against such of those who have been given the Scripture as believe not in Allah nor the Last Day, and forbid not that which Allah hath forbidden by His messenger, and follow not the religion of truth, until they pay the tribute readily, being brought low” (Surah 9:29, emp. added). “Those who have been given the Scripture” is a reference to Jews and Christians. The surah advocates coercion against Jews and Christians in order to physically force them to pay the jizyah—a special religious tax imposed on religious minorities (see Nasr, 2002, p. 166). Muslim translator Mohammed Pickthall explained the historical setting of this quranic utterance: “It signified the end of idolatry in Arabia. The Christian Byzantine Empire had begun to move against the growing Muslim power, and this Surah contains mention of a greater war to come, and instructions with regard to it” (p. 145). Indeed, the final verse of Surah 2 calls upon Allah to give Muslims “victory over the disbelieving folk” (vs. 286), rendered by Rodwell: “give us victory therefore over the infidel nations.” That this stance by the Quran was to be expected is evident from the formulation of the Second Pledge of Aqabah, in which the men pledged their loyalty and their commitment to protecting Muhammad from all opponents. This pledge included duties of war, and was taken only by the males. Consequently, the First Aqabah pact, which contained no mention of war, became known as the “pledge of the women” (Lings, p. 112).
Additional allusions to warfare in the Quran are seen in the surah, “The Spoils,” dated in the second year of the Hijrah (A.D. 623), within a month after the Battle of Badr:
And fight them until persecution is no more, and religion is all for Allah.... If thou comest on them in the war, deal with them so as to strike fear in those who are behind them.... And let not those who disbelieve suppose that they can outstrip (Allah’s purpose). Lo! they cannot escape. Make ready for them all thou canst of (armed) force and of horses tethered, that thereby ye may dismay the enemy of Allah and your enemy, and others beside them whom ye know not.... O Prophet! Exhort the believers to fight. If there be of you twenty stedfast they shall overcome two hundred, and if there be of you a hundred stedfast they shall overcome a thousand of those who disbelieve, because they (the disbelievers) are a folk without intelligence.... It is not for any Prophet to have captives until he hath made slaughter in the land. Ye desire the lure of this world and Allah desireth (for you) the Hereafter, and Allah is Mighty, Wise. Had it not been for an ordinance of Allah which had gone before, an awful doom had come upon you on account of what ye took. Now enjoy what ye have won, as lawful and good, and keep your duty to Allah. Lo! Allah is Forgiving, Merciful (Surah 8:39,57,59-60,65,67-69, emp. added; cf. 33:26).
Muslim scholar Pickthall readily concedes the context of these verses:
vv. 67-69 were revealed when the Prophet had decided to spare the lives of the prisoners taken at Badr and hold them to ransom, against the wish of Omar, who would have executed them for their past crimes. The Prophet took the verses as a reproof, and they are generally understood to mean that no quarter ought to have been given in that first battle (p. 144, emp. added).
So the Quran indicates that at the Battle of Badr, no captives should have been taken. The enemy should have been completely slaughtered, with no quarter given. This very fate awaited the Jewish Bani Qurayzah, when some 700 men were beheaded by the Muslims with Muhammad’s approval (Lings, p. 232). Likewise, members of a clan of the Bani Nadir were executed in Khaybar for concealing their treasure rather than forfeiting it to the Muslims (Lings, p. 267).
Another surah describes how allowances respecting the daily prayers were to be made for Muhammad’s Muslim warriors when engaged in military action:
And when ye go forth in the land, it is no sin for you to curtail (your) worship if ye fear that those who disbelieve may attack you. In truth the disbelievers are an open enemy to you. And when thou (O Muhammad) art among them and arrangest (their) worship for them, let only a party of them stand with thee (to worship) and let them take their arms. Then when they have performed their prostrations let them fall to the rear and let another party come that hath not worshipped and let them worship with thee, and let them take their precaution and their arms. Those who disbelieve long for you to neglect your arms and your baggage that they may attack you once for all. It is no sin for you to lay aside your arms, if rain impedeth you or ye are sick. But take your precaution. Lo! Allah prepareth for the disbelievers shameful punishment. When ye have performed the act of worship, remember Allah, standing, sitting and reclining. And when ye are in safety, observe proper worship. Worship at fixed hours hath been enjoined on the believers. Relent not in pursuit of the enemy (Surah 4:101-104, emp. added; cf. 73:20).
These verses show that the Quran implicitly endorses armed conflict and war to advance Islam.
Muslim historical sources themselves report the background details of those armed conflicts that have characterized Islam from its inception—including Muhammad’s own warring tendencies involving personal participation in and endorsement of military campaigns (cf. Lings, pp. 86,111). Muslim scholar Pickthall’s own summary of Muhammad’s war record is an eye-opener: “The number of the campaigns which he led in person during the last ten years of his life is twenty-seven, in nine of which there was hard fighting. The number of the expeditions which he planned and sent out under other leaders is thirty-eight” (n.d., p. xxvi).
What a contrast with Jesus—Who never once took up the sword or encouraged anyone else to do so! The one time that one of His close followers took it upon himself to do so, the disciple was soundly reprimanded and ordered to put the sword away, with the added warning: “all who take the sword will perish by the sword” (Matthew 26:52). Indeed, when Pilate quizzed Jesus regarding His intentions, He responded: “My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here” (John 18:36)—the very opposite of the Aqabah pact. And whereas the Quran boldly declares, “And one who attacks you, attack him in like manner as he attacked you” (Surah 2:194; cf. 22:60), Jesus counters, “But whoever slaps you on your right cheek, turn the other to him also” and “love your enemies” (Matthew 5:39,44). The New Testament record presents a far higher, more noble and godly ethic on the matter of violence and armed conflict. In fact, the following verses demonstrate how irrevocably deep the chasm is between the Quran and the New Testament on this point:
[L]ove your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? (Matthew 5:44-46).
But I say to you who hear: Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you. To him who strikes you on the one cheek, offer the other also. And from him who takes away your cloak, do not withhold your tunic either. Give to everyone who asks of you. And from him who takes away your goods do not ask them back. And just as you want men to do to you, you also do to them likewise. But if you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive as much back. But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High. For He is kind to the unthankful and evil. Therefore be merciful, just as your Father also is merciful (Luke 6:27-36).
What an amazing contrast! The New Testament says to love, bless, do good to, and pray for those who persecute you. The Quran says that “persecution is worse than killing” (Surah 2:217)—i.e., it is better to kill your persecutors than to endure their persecutions!
The standard Muslim attempt to justify the Quran’s endorsement of violence is that such violence was undertaken in self-defense (e.g., Surah 42:41). Consider the following Muslim explanation:
At the time when this surah (Surah 2—DM) was revealed at Al-Madinah, the Prophet’s own tribe, the pagan Qureysh at Mecca, were preparing to attack the Muslims in their place of refuge. Cruel persecution was the lot of Muslims who had stayed in Meccan territory or who journeyed thither, and Muslims were being prevented from performing the pilgrimage. The possible necessity of fighting had been foreseen in the terms of the oath, taken at Al-Aqabah by the Muslims of Yathrib before the Flight, to defend the Prophet as they would their own wives and children, and the first commandment to fight was revealed to the Prophet before his flight from Mecca; but there was no actual fighting by the Muslims until the battle of Badr. Many of them were reluctant, having before been subject to a rule of strict non-violence. It was with difficulty that they could accept the idea of fighting even in self-defence [sic].... (Pickthall, p. 33, emp. added).
Apart from the fact that the claim that Muhammad’s advocacy of fighting was justifiable on the ground of self-defense is contrary to the historical facts (since the wars waged by Muhammad and the territorial expansion of Islam achieved by his subsequent followers cannot all be dismissed as defensive), this explanation fails to come to grips with the propriety of shedding of blood and inflicting violence—regardless of the reason. Muslim scholar Seyyed Nasr seems unconscious of the inherent self-contradiction apparent in his own remark:
The spread of Islam occurred in waves. In less than a century after the establishment of the first Islamic society in Medina by the Prophet, Arab armies had conquered a land stretching from the Indus River to France and brought with them Islam, which, contrary to popular Western conceptions, was not, however, forced on the people by the sword (2003, p. 17, emp. added).
In other words, Muslim armies physically conquered—by military force and bloodshed—various nations, forcing the population to submit to Muslim rule, but did not require them to become Muslims! One suspects that, at the time, the distinction escaped the citizens of those conquered countries, even as it surely does the reader.
True Christianity (i.e., that which is based strictly on the New Testament) dictates peace and non-retaliatory promotion of itself. The “absolute imperative” (Rahman, 1979, p. 22) of Islam is the submission/conversion of the whole world. In stark contrast, the absolute imperative of New Testament Christianity is the evangelism of the whole world, i.e., the dissemination of the message of salvation—whether people embrace it or not (Matthew 28:18-20; Mark 16:15-16; Luke 24:46-47). Absolutely no coercion is admissible from the Christian (i.e., New Testament) viewpoint. The Crusades, the Spanish Inquisition, and all other violent activities undertaken in the name of Christ and Christianity have been in complete conflict with the teaching of the New Testament. The perpetrators acted without the authority and sanction of Christ.
Islam seeks to bring the entire world into submission to Allah and the Quran—even using jihad, coercion, and force; Christianity seeks to go into the entire world and to announce the “good news” that God loves every individual, that Jesus Christ died for the sins of everyone, and that He offers salvation, forgiveness, and reconciliation. But, each person has free choice to accept or reject without any retaliation by Christians against those who choose to reject. Jesus taught His disciples, when faced with opposition and resistance, simply to walk away: “And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet” (Matthew 10:14). In fact, on one occasion when a Samaritan village was particularly nonreceptive, some of Jesus’ disciples wished to command fire to come down from heaven to consume them! But Jesus rebuked them and said, “‘You do not know what manner of spirit you are of. For the Son of Man did not come to destroy men’s lives but to save them.’ And they went to another village” (Luke 9:55). Muhammad and the Quran stand in diametrical opposition to Jesus and the New Testament.
If the majority of Muslims were violent, that would not prove that Islam is a religion of violence. The vast majority of those who claim to be “Christian” are practicing a corrupted form of the Christian faith. So the validity of any religion is determined ultimately not by the imperfect, inaccurate practice of the religion by even a majority of its adherents, but by the official authority or standard upon which it is based, i.e., its Scriptures. The present discussion in the world regarding whether or not jihad includes physical force in the advancement of Islam is ultimately irrelevant (cf. Nasr, 2002, pp. 256-266). The Quran unquestionably endorses violence, war, and armed conflict. No wonder the Muslim terrorists who perpetrated the London bombings, America’s 9/11, and many similar incidents over the years, manifest a maniacal, reckless abandon in their willingness to die by sacrificing their lives in order to kill as many “infidels” (especially Israelis, Brits, and Americans) as possible. They have read the following:
Now when ye meet in battle those who disbelieve, then it is smiting of the necks.... And those who are slain in the way of Allah, He rendereth not their actions vain. He will guide them and improve their state, and bring them in unto the Garden [Paradise—DM] which He hath made known to them (Surah 47:4-6, emp. added).
O ye who believe! Be not as those who disbelieved and said of their brethren who went abroad in the land or were fighting in the field: If they had been (here) with us they would not have died or been killed.... And what though ye be slain in Allah’s way or die therein? Surely pardon from Allah and mercy are better than all that they amass. What though ye be slain or die, when unto Allah ye are gathered?.... So those who...fought and were slain, verily I shall remit their evil deeds from them and verily I shall bring them into Gardens underneath which rivers flow—a reward from Allah (Surah 3:156-158,195, emp. added).
Even if the vast majority of Muslims in the world reject violence and refrain from terrorist activity (which would appear to be the case), it is still a fact that the Quran (as well as the example of Muhammad himself) endorses the advancement of Islam through physical force. While Muslim apologist Seyyed Hossein Nasr insists that “the traditional norms based on peace and openness to others” characterize true Islam and the majority of Muslims, in contradistinction, he freely admits that at times Islam “has been forced to take recourse to physical action in the form of defense” (Nasr, 2002, pp. 112,110). This concession cannot be successfully denied in view of the Quran’s own declarations. Hence, the Muslim is forced to maintain the self-contradictory position that, yes, there have been times that Islam has been properly violent and, yes, the Quran does endorse violence, but, no, most Muslims are not violent, and then only in self-defense. As reprehensible and cowardly as Islamic terrorists have shown themselves to be in recent years, an honest reading of the Quran leads one to believe that they, at least, are more consistent with, and true to, their own Scriptures—as revolting an idea as that may be.

REFERENCES

Fleming, Sam (2005), “London Subway Targeted by Terrorists; No Casualities,” Bloomberg Media, July 21, [On-line], URL: http://www.bloomberg.com/apps/news?pid=10000087&sid=ac0iyqgLFnBI&refer=top_world_news.
“Hunt Intensifies for London Terrorists” (2005), Fox News, July, 7, [On-line], URL: http://www.foxnews.com/story/0,2933,161840,00.html.
Lings, Martin (1983), Muhammad (Rochester, VT: Inner Traditions International).
Manji, Irshad (2005), “When Denial Can Kill,” Time, 166[4]:78, July 25.
Nasr, Seyyed Hossein (2002), The Heart of Islam (New York: HarperCollins).
Nasr, Seyyed Hossein (2003), Islam (New York: HarperCollins).
Pickthall, Mohammed M. (no date), The Meaning of the Glorious Koran (New York: Mentor).
Rahman, Fazlur (1979), Islam (Chicago, IL: University of Chicago Press), second edition.
Rodwell, J.M., trans. (1950 reprint), The Koran (London: J.M. Dent and Sons).

A Subtle Argument for Inspiration by Wayne Jackson, M.A.


http://apologeticspress.org/APContent.aspx?category=13&article=1537

A Subtle Argument for Inspiration

by  Wayne Jackson, M.A.

The Bible—is it God’s Word, or is it a mere human production? This is a question of supreme importance.
For many years this writer has made a special study of the various lines of evidence that substantiate the Bible’s claim of being a book given by God. There are numerous areas one may explore in confirming such an affirmation.

EVIDENCE WITHIN THE PAGES

There are many segments of information contained within the writings of Scripture that argue for an originating source that lies beyond human genius.
For example, the sixty-six documents that compose the Book are characterized by such a flow of continuity, and such an amazing harmony, that it is impossible that they could have been authored over a span of sixteen centuries by some forty writers, and then fortuitously flow together in the fashion now found. The Bible’s unity argues for a supreme, orchestrating Mind.
There are approximately 7,000 prophecies that adorn the pages of this body of literature. The fact that these fore-statements (dealing with nations, people, and events) were fulfilled in a precise way (e.g., the more than 300 that previewed the coming Messiah) is more than incredible.
One can only marvel at the uncanny accuracy of the Scriptures in the academic areas upon which they touch—whether history, science, geography, etc.
We have discussed this matter in detail in our book, The Bible & Science.

BAFFLING OMISSIONS

But there are other lines of evidence that add weight to the biblical claim of supernatural origin. Some of these are more indirect in nature.
For example, there are omissions in the Bible that are puzzling had its composition been directed by mere human impulse.
Why are there no descriptions of God or of Jesus Christ? Other volumes of religious literature abound with portrayals of the features of their divine characters.
Why were most of the biographical data of Jesus’ thirty-three years upon this earth passed over in silence? Why do we know almost nothing of the life-long labors of most of the apostles?
Writers guided by their own literary inclinations would scarcely have neglected such intriguing details. This is not a circumstance easily explained from a naturalistic vantage point.
Elsewhere we have dealt with this material in more detail.
In summarizing these two major points we may say:
  1. There are things in the BibIe that could not have been the result of mere human intellect.
  2. There are things not in the Bible that surely would have been there if the documents had been humanly engineered.
Now we will direct our attention to yet another class of data. We are prepared to affirm that there are incidents recorded in the Bible that would not have been placed there if mere human impulse had been the guiding force in its composition.

STRANGE INCLUSIONS

In this section we will restrict our discussion to material in the New Testament.
If a writer is attempting to perpetrate religious hoax by means of fabricated documents, he will make every effort to avoid controversial issues which would “turn off” those he hopes to persuade by his propaganda. In view of this well-recognized principle, one is shocked to note some very strange inclusions to the New Testament record—if the narratives were prepared by writers who knew Christianity to be a bogus system, yet, nonetheless, wanted to persuade first-century citizens to accept it. Consider some of the following cases.

An Out-of-Wedlock Birth

The New Testament record begins with the account of the birth of Jesus. Joseph, a Hebrew man of the city of Nazareth, was “betrothed” to a virgin girl named Mary. In Jewish custom, from the time of a woman’s betrothal, she was treated as if she were “married,” though the union had not been consummated. A betrothal could not be dissolved except by divorce, and sexual activity with another was treated as adultery (Edersheim, p. 148). At the very least Mary would have been disgraced, had Joseph “put her away,” when he discovered that she was with child (Matthew 1:19).
Now here is the significant point. If one aims to construct a religion that he hopes will find acceptance within the ancient society of Judaism, he would hardly begin it with the hero of the “plot” being born out of wedlock! Such was scandalous to the Jewish mind. Yet this is precisely the situation to which one is introduced—in both Matthew and Luke’s accounts of Jesus’ birth. The only reasonable view of this circumstance is this: the story of the birth of Christ is presented the way it is because that is precisely how it happened—as unappealing as that was to the Jews. The account has a significant sense of authenticity.

A Despised Tax Collector

Let us reflect upon the fact that one of the apostles of Christ was a Hebrew named Matthew (Matthew 9:9-13; Mark 2:14; Luke 5:27-28). He is the only apostle whose individual call is recorded in the Synoptic Gospels. By occupation, he was a publican (tax collector) who worked on behalf of the Roman government. Barclay has noted that “there was no class of men in the ancient world more hated than tax gatherers” (1959, p. 59). Ancient writers—both pagan and Jewish—put tax collectors in the same category with harlots, robbers and a variety of other scoundrels (Green, et al., p. 805). Even the New Testament associates publicans with the most disreputable people (cf. Matthew 21:31-32; Mark 2:15; Luke 15:1). The Jews distrusted the publicans so intensely that they “declared them incapable of bearing testimony in a Jewish court of law” (Edersheim, p. 57).
These facts being the case, who can imagine that forgers, contriving to put together the New Testament documents in order to provide a rationale for the success of Christianity, would have invented the character of a “publican” as one of Jesus’ apostles?
To compound the matter, this “tax collector” is the writer who is reputed to have composed the gospel record that was specifically designed to present the case of Jesus, as the fulfillment of Old Testament messianic prophecy, to the Hebrew people! The selection of Matthew, as one of the apostles, has the “ring” of absolute truth.

A Volatile Mixture

Add to the foregoing situation the fact that there was another controversial figure in the apostolic band. In Luke’s writings he is called Simon the Zealot, the latter expression signifying his political persuasion (Luke 6:15; Acts 1:13). Palestine had come under Roman domination in 63 B.C., and the Jews “choked” on that reality. Accordingly, there developed a band of the most radical patriots imaginable. They eventually became known as the Assassins, the name being derived from sica, a small, curved dagger which they concealed beneath their robes. With these weapons, when opportunity arose, they dispatched their enemies into eternity. Needless to say, the Zealots hated the publicans (considering them traitors), and the publicans feared the Zealots. It is hard to imagine a more unlikely combination in the apostolic company, than Matthew the publican, together with Simon the Zealot. Who, in the name of common sense, would have invented this scenario in attempting to explain the astounding success of Christ’s apostles? It is a mark of authenticity.

The “Woman” Issue

Some of the movements of Jesus, among the different elements of Hebrew society during the days of His ministry, utterly defy explanation on naturalistic bases. Think about these episodes for a moment.
Jesus once accepted an invitation from a Pharisee (the strictest sect of the Jews) to dine at his home (see Luke 7:36ff.). During the course of the meal, a woman (widely known as a “sinner,” i.e., likely a prostitute) came into the house. Immediately, she went to the Lord’s feet. She kissed the Savior’s feet profusely (so the Greek indicates), and her tears of joy bathed them. She used her long hair as a “towel” to gently dry them. Simon, the host, mentally criticized Christ for permitting this disreputable lady to touch Him in this fashion (vs. 39). Jesus, however, censured His Pharisaic host, yet commended the woman! Christ is placed in a bad light from two common vantage points.
First, Jewish men normally did not associate with women in public (cf. John 4:27). The Jewish attitude towards women was less than ideal. While the Old Testament afforded significant dignity to womanhood (cf. Proverbs 31:10ff.), the Hebrews, over the years, had imbibed some of the attitudes of paganism. Many a Jewish man started his day with prayer to God, expressing thanks that he was neither a Gentile, a slave, or a woman! Hebrew men did not talk with women “in the street”—not even with a mother, sister, daughter, or wife (Lightfoot, 3:286-287). According to the most liberal view of Deuteronomy 24:1, a Hebrew husband could divorce his wife if she was found “familiarly talking with men” (Edersheim, p. 157). William Barclay tells of a segment of the Jews known as the “bleeding and bruised” Pharisees; when they saw a woman approaching, they would close their eyes; hence, were running into things constantly (1956, 1:142-143). Jesus broke this mold.
Second, the tarnished reputation of the dear soul would intensify an already smoldering atmosphere. This episode, therefore, is hardly one that would have enhanced the gospel record with the Jews of the first century. It is an unlikely event to be incorporated into the biblical narrative by an imposter.

A Medical Problem

One of the dreaded diseases of the first century was leprosy. (NOTE: The Greek term lepra is generic, embracing a number of scaly skin diseases, e.g., psoriasis, lupus, ringworm, etc., and possibly including the modern malady known as Hansen’s disease.)
There are several instances recorded in the gospel accounts wherein Jesus had contact with lepers. For instance, following the sermon on the mount, a man “full of leprosy” encountered Christ, and fell at the Lord’s feet, worshipping Him (cf. Matthew 8:2-4; Mark 1:40-44; Luke 5:12-14). Jesus had compassion on the man (Mark 1:41). All three writers agree that Christ “touched” the poor soul. Contrast this with the general rabbinic custom. A rabbi would not eat an egg that was purchased on the same street where a leper lived. Occasionally rabbis would throw rocks at lepers to insure that these unfortunate souls kept their distance (Elwell, 2:1124-1125).
If a leper approached the average Jew in biblical times, the Hebrew, being fearful of becoming “unclean,” or even of being seen in proximity with the afflicted victim, would flee the area (Hendricksen, p. 391). How very unlikely, then, would it have been that a sympathetic biographer would write that Christ was on familiar terms with such wretched folks. It is not an association that would endear the Lord to the Jews.

Racism

A similar example is seen in Jesus’ attitude toward the Samaritans. In his gospel account, John makes the simple remark that “Jews have no dealings with Samaritans” (4:9). The Hebrews did not even regard Samaria as a part of the Holy Land; rather it was merely a strip of foreign territory separating Galilee from Judaea (Edersheim, p. 12). Quite frequently, Jews would not even go through Samaria—when traveling from one end of the country to the other. The common route was to cross the Jordan and avoid the dreaded territory altogether.
While there was some casual mingling between Jews and Samaritans (see John 4:8), the hostility between the groups was often quite bitter. One rabbi (Eliezer) said that “he who eats the bread of the Samaritans is like to one who eats the flesh of swine.” Another saying suggested that the daughters of the Samaritans were “unclean” from the cradle (Morris, p. 229). And one cannot but recall that on one occasion even James and John asked the Lord if he would like for them to call fire from heaven to consume some inhospitable Samaritans (Luke 9:51-56).
In spite of the gulf that existed between Jews and Samaritans, it is incredible that the New Testament elevates some of these people to a very noble status. In a well-known parable, it is a Samaritan who becomes the compassionate and generous hero, while a Jewish priest and a Levite are represented as uncaring villains (Luke 10:25ff.). And when Jesus miraculously “cleansed” ten men who were afflicted with leprosy, only one was grateful enough to turn back and, glorifying God, give thanks to the Lord (Luke 17:11ff.). It was a Samaritan who was commended for his faith (vss. 16,19).
Jesus’ attitude toward the Gentiles was similarly unusual. In the early days of His ministry, when He returned to His hometown of Nazareth, He read from the book of Isaiah in the local synagogue. The text was from Isaiah 61:1ff., which proclaimed a host of spiritual blessings in the distant future. Christ declared that those promises were in the process of being fulfilled as He spoke. The Lord then suggested that, generally speaking, these folks would be unlikely to receive His teaching—due to their familiarity with Him. “No prophet is acceptable in his own country” (Luke 4:24). Jesus then shocked His people by citing two examples of faith in the days of Elijah and Elisha—Naaman and the widow of Zarephath—both of whom were Gentiles. Clearly there is an implication regarding the character of the Jews at that time. The allusion so infuriated the citizens of Nazareth that they attempted to murder the Son of God (vs. 29). This act of Christ, in complimenting Gentiles, combined with the frank description of the rejection He would receive from His hometown folks, is hardly the sort of information that would be included in a record designed to woo the favor of the first-century Israelite people.

Controversial Teaching

Anyone familiar with the tactics of politicians is painfully aware of how they generally tailor their programs to what their constituents desire, rather than what is in harmony with the will of the sovereign Creator. Such was not the case with Jesus Christ—He “cut across the grain,” teaching what was right, not what was popular.
Jesus declared that families would be divided over loyalty to Him; He insisted that to be faithful to Him one must be willing to sacrifice everything if necessary, bearing His “cross” (a term of great reproach) daily (Matthew 10:34ff.; cf. Luke 9:23). Christ laid down a rigorous law enforcing the stability of marriage. Only an innocent victim of marital infidelity would be able to divorce and subsequently remarry (Matthew 5:32; 19:9). He demanded that His followers subordinate material possessions to spiritual interests (Matthew 19:16ff.; Luke 12:13-21). He peeled back the hypocrisy of religious charlatans whose hearts were light-years away from God (Matthew 6:1ff.; 23:13ff.).
Who would have expected any success in his mission by making demands like these? This is not the level of dedication that appeals to most people; it is not a philosophy that man would craft. Of the Christian system it aptly has been said: “Man could not have invented it if he would; he would not have fashioned it if he could.”
Then there is that matter of the conciliatory ideology of the “Prince of Peace” (Isaiah 9:6) with reference to His enemies. When men look for heroes, they generally want rugged men—those who will not stand by and take abuse from evil adversaries. The exploits of military leaders dominate the literary historical terrain.
In 63 B.C. the renowned Roman general Pompey swept through Palestine and the Hebrew people came under the dominating heel of the imperial throne. Fuelled by the Zealots, the Jews developed an intense hatred for the Romans. The oppressors must be overthrown! Following the miraculous feeding of a great multitude, many of the Jews felt that Jesus just might be the leader to accomplish this ambition. They were on the verge of forcing Him to be their king, but He would have none of it (John 6:15). A poet has well described the situation. “They were looking for a king to slay their foes and lift them high. Thou camest a little baby thing—that made a woman cry.”
Isaiah had prophesied that the Messiah would be oppressed and afflicted, and yet He would humbly submit to His enemies (cf. 50:6; 53:7,9). In the course of His trial, Jesus amply demonstrated the accuracy of those predictions. He taught His disciples not to resist their persecutors with violence; rather they were to love (agape—act in the benevolent interest of) their foes (Matthew 5:38ff.; cf. Romans 12:17ff.). The difficulty of this challenge is highlighted by the fact that, even today, some Christians resort to fanciful modes of textual manipulation in order to escape the force of the instruction.
Our continuing argument, then, is this. Christ’s example, and His demanding admonition to His followers regarding their enemies, would never have been the basis of a doctrinal platform conceived by men with the design of attracting great throngs to the Christian Way. The rigors of the requirements provide evidence of divine origin.

CONCLUSION

The authenticity of Christianity, as set forth in the New Testament, is supported by many lines of converging evidence—from the most obvious to the brilliantly subtle. Only those who have not carefully studied the matter, or who are steadfast in their willfull resistance of the evidence, can remain unconvinced of the genuine nature of the religion of Jesus Christ. Those who have probed the theme in depth are increasingly awed by the sanctity of the Scriptures.

REFERENCES

Barclay, William (1956), The Gospel of John (Philadelphia: Westminster).
Barclay, William (1959), The Master’s Men (New York: Abingdon).
Edersheim, Alfred (1957), Sketches of Jewish Social Life (Grand Rapids: Eerdmans).
Elwell, Walter (1988), Baker Encyclopedia of the Bible (Grand Rapids: Baker).
Green, Joel, Scott McKnight, Howard Marshall (1992), Dictionary of Jesus and the Gospels (Downer’s Grove: InterVarsity).
Hendricksen, William (1973), Exposition of Matthew (Grand Rapids: Baker).
Lightfoot, John (1979), Commentary on the New Testament from the Talmud and the Hebraica (Grand Rapids: Baker).
Morris, Leon (1995), The Gospel According to John (Grand Rapids: Eerdmans).

What is Apologetics? by Kyle Butt, M.Div.

http://apologeticspress.org/APContent.aspx?category=12&article=826

What is Apologetics?

by  Kyle Butt, M.Div.

You walk up to the man on the street and tell him that Jesus Christ loves him and died so he could receive forgiveness of his sins. You explain that everyone should obey Jesus because He is the Son of God. The man wants to know how you know this information. You inform him that the Bible, the inspired Word of God, declares it to be true. He wants to know two things: (1) How can you prove that there is a God?; and (2) How can you prove that the Bible is His Word? He is not being belligerent or cantankerous; he simply wants some good evidence that would warrant the total overhaul of his life you are asking him to make.
It is now your responsibility to present solid, rational arguments that prove the things you have affirmed. You must defend the propositions you have presented. You are appointed for the defense of the Gospel (Philippians 1:17, NKJV).
The term “apologetics” derives from the Greek word apologia, which means “to defend” or “to make a defense.” Thus, apologetics is a discipline dedicated to the defense of something. There can be as many different types of apologetics as there are beliefs in the world: atheistic apologetics, Hindu apologetics, Buddhist apologetics, Christian apologetics, ad infinitum. However, generally when the discipline is discussed, most people associate it with Christian apologetics. Therefore, for the remainder of this discussion, when I use the term apologetics, I will be referring specifically to Christian apologetics.
What is apologetics? Christian philosopher Dick Sztanyo has suggested: “Apologetics is the proclamation and defense of the gospel of Christ regardless of whenever, wherever, and by whomever it is challenged.” The apostle Peter used apologetics when he appealed to the empty tomb on Pentecost. Paul used apologetics when he quoted the stoic poets to draw attention to God’s existence as he addressed the Athenians. Christ used apologetics when He appealed to a Roman coin to prove that Jews should pay taxes. We can see, then, that the word apologetics carries no hint of “apologizing”—in the sense of being sorry or ashamed. On the contrary, the word houses the exact opposite idea of intelligent vindication by vigorous argument. In fact, Paul stated in 2 Corinthians 10:4-5: “For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ.” Apologetics vigorously defends the truth by refuting arguments that exalt themselves above God’s Word.
What tools, then, can apologetics use to “cast down” faulty arguments? Its toolbox is as endlessly deep as it is long. Any discipline—from astronomy to zoology—can be called upon to come to the aid of apologetics. Just as Peter used the physical evidence of the empty tomb, just as Paul used contemporary literature, and jut as Jesus used an inscription on a coin, modern apologists can use archaeology, literature, science, morality, technology, and countless other facets of human life to defend Christianity. A small child can watch ants hard at work and testify to the wisdom of the book of Proverbs. An astrophysicist can contemplate the Second Law of Thermodynamics and maintain that the world will not last forever. An archaeologist can find an ancient inscription about a people known as the Hittites and assert that the Bible has accurate information about this ancient group of people. A professor of literature can read poetry from ages past and ascertain that mankind always has desired to worship a Creator Who is infinitely higher than humanity. From the heights of the mountains to the depths of the oceans, facts surface that provide an ample array of ammunition that can be fired from the cannon of apologetics.
However, the machinery of apologetics can operate only on the fuel of reason, for without reason apologetics has no sure foundation. The Merriam-Webster Collegiate Dictionary defines reason as “the power of comprehending, inferring, or thinking, especially in orderly, rational ways.” Paul contrasted reason with insanity in Acts 26:24-25: “Now as he thus made his defense, Festus said with a loud voice, ‘Paul, you are beside yourself! Much learning is driving you mad!’ But he said, ‘I am not mad, most noble Festus, but speak the words of truth and reason.’ ” God and His spokesmen always have spoken rational, reasonable truths. God employed reason to convince Isaiah’s listeners of their sin: “ ‘Come now, and let us reason together,’ says the Lord, ‘Though your sins are like scarlet, they shall be as white as snow’ ” (Isaiah 1:18). When Samuel spoke to the Israelites at the coronation of Saul, he said: “Now therefore, stand still, that I may reason with you before the Lord concerning all the righteous acts of the Lord which He did to you and your fathers” (1 Samuel 12:7). From the dawn of time, God presented man with the facts, and then allowed man to use reason to reach correct conclusions. Thus, Romans 1:20 states: “For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made….” Reason provides for the removal of all contradictory and fallacious arguments, leaving only those facts that are consistent and correct.
The Christian religion, at its core, is based upon historically verifiable facts. The Bible is not a sourcebook of wise proverbs that somehow stand upon their own merit. Without an establishment of the facts concerning the life, death, and resurrection of Jesus, the Word of God as we know it—even with all of its sound wisdom and practical guidance—is nothing more than a devotional book full of helpful platitudes that deserves to be placed on the shelf next to the Chicken Soup for the Soul series. By using historical facts that are consistent and correct, apologetics makes its defense by appealing to man’s capacity to reason. God never has desired that His human creatures blindly accept unreasonable propositions postulated by perverse persons. He does not want us to be “children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness by which they lie in wait to deceive (Ephesians 4:14). On the contrary, He demands that we “test all things; hold fast what is good” (2 Thessalonians 5:21). In the end, however, apologetics can soften only the hearts of those who agree to be honest with themselves and to deal honestly and reasonably with the available evidence. There is much truth in the old adage: “A man convinced against his will is of the same opinion still.”

Only True Christianity is Defensible by Kyle Butt, M.Div.


http://apologeticspress.org/APContent.aspx?category=11&article=3585

Only True Christianity is Defensible

by  Kyle Butt, M.Div.

Recently I was involved in a very productive discussion with two atheists. They were in their early thirties, intelligent, and extremely well spoken. We arranged the meeting to discuss why they had chosen to adopt atheism, and reject God and Christianity. In the course of the two-hour discussion, it became clear that many of their complaints about “Christianity” were legitimate. In fact, I heartily agreed with a host of their lengthy refutations of, and rebuttals to, “Christianity.” Lest I mislead the reader, however, let me explain. Notice that I have put in quotation marks the “Christianity” against which they railed, because the term demands qualification. Much of the “Christianity” that so incensed these young men involved gross misrepresentations of God and heinous misinterpretations of the Bible. For instance, during the discussion, one of the men explained that if, according to John Calvin’s views, God arbitrarily chose some people to be saved and some to be lost, regardless of their choices, then God would be unjust. He explained this point in detail for several minutes. After listening attentively to his astute refutation of Calvinism, I completely agreed with him, but noted that Calvinism is not true Christianity. It seemed that since Calvinism had been so inseparably bound-up in many “brands” of “Christianity” to which this young man had been exposed, he was taken aback that any “Christian” would so readily agree with his assessment of its evident flaws.

The discussion with these men, coupled with a critical reading of the atheistic community’s primary authors, has impressed upon my mind the fact that skeptical writers have a knack for exposing pseudo-Christianity for the error that it truly is. Unfortunately, skeptics often use the pseudo-Christianity and misinterpretations of the Bible that they so adequately debunk as straw men that they insist represent true Christianity. In truth, they certainly do not. It is a useful study, however, to notice several areas of biblical misinterpretation and un-Christian beliefs that skeptics have correctly identified as flawed.

THEISTIC EVOLUTION IS INDEFENSIBLE

In 2006, David Mills authored a book titled Atheist Universe: The Thinking Person’s Answer to Christian Fundamentalism. Much of the material in that book is incorrect. But chapter six, titled “Can Genesis Be Reconciled with Modern Science?” has some trenchant things to say about those who claim to believe the Bible but try to bend its interpretation to jibe with modern evolutionary findings. At the beginning of the chapter, Mills stated:

According to Genesis, God made Adam and Eve on the sixth day of Creation Week. The Genesis genealogies then detail the exact ages at which Adam and his male descendants “begat” their own male offspring. The New Testament books of Matthew and Luke [NOTE: Matthew and Luke actually do not give ages—KB] then continue the genealogy from David to Jesus, again specifying the age at which each male descendent “begat” the next generation. Since we have a fixed “historical” time period for Jesus’ birth, creationists thereby calculate that the heavens and Earth were created by God in the year 4004 B.C. Earth, therefore, is only 6000 years old by biblical chronology. [NOTE: Although Mills is correct about the general age of 6,000 years, the chronology is not so precise as to nail down the exact date of 4004 B.C.—KB.] Despite widely divergent viewpoints, creationists and evolutionary biologists agree on a crucial fact: Six-thousand years is insufficient time for evolution to have produced the complex life-forms we observe on Earth today.... A 6000-year-old Earth means therefore that Genesis and the Theory of Evolution are forever irreconcilable (p. 137).
Mills further noted:

If Earth’s history began with Creation Week, and if Genesis provides an accurate historical record, then Earth had no prehistoric eras, no prehistoric peoples, and no prehistoric animals. Dinosaurs walked the Earth only a few thousand years ago, side-by-side with modern man (p. 141).
Mills went on to write: “If creationists now wish to abandon their historical position and acquiesce to an ancient Earth, then I applaud their progress. But it is a farce to maintain that Genesis never really demanded a young Earth since the genealogies were always intended as metaphors” (p. 148, emp. added).

Regarding those who attempt to compromise the literal nature of Genesis and accept both the Bible and evolution, Mills wrote: “Citing the Day-Age theory, these Great Pretenders make believe that Genesis actually describes an ancient Earth. The purpose of this pompous intellectual charade is to allow the Great Pretenders to ‘have it both ways’—imagining themselves to be both religious and scientific at the same time” (p. 151). In what sounds exactly like a young Earth apologist’s writings, Mills then commented: “In seeming anticipation and preemptive rebuttal of the Day-Age theory, however, the Book of Genesis itself provides a clear and specific definition of Creation Week...‘the evening and the morning’ were a day—a literal 24-hour day” (p. 151).

Mills is exactly right in regard to the fact that a compromise of the Genesis account of Creation is indefensible and illogical. He does an excellent job of showing that the special pleading needed to warp the text of Genesis into agreement with modern evolutionary ideas cannot stand critical scrutiny. He concludes correctly that: “A 6000-year-old Earth means therefore that Genesis and the Theory of Evolution are forever irreconcilable” (p. 137). Those who compromise the text of Genesis in an attempt to force it to agree with modern evolutionary teachings have gotten it wrong, and would do well to listen to Mills’ criticism of their inaccurate interpretation.

Unfortunately, Mills leaves his critical thinking at the doorstep of his correct assessment that the Bible and evolutionary theory are irreconcilable. He incorrectly reasons that the Bible has been wrong all along and that evolution is the true creative agent of our planet. We have shown repeatedly that such simply cannot be the case (cf. Jackson, et al., 2008), and Mills and other atheists would do well to apply the same critical thinking to the false evolutionary theory as they so aptly apply to indefensible compromises of the biblical text.

INHERITED SIN

Many people who consider themselves Christians today have accepted the idea that humans are born with a sinful nature. These religious people believe that sin can be inherited from one’s ancestors, and that every human, even infants, deserve death due to their inherently sinful nature. The Bible, however, nowhere teaches such a doctrine. Thus, when atheists and skeptics seize on this false interpretation of Scripture, they correctly insist that such a teaching would manifest a contradiction in the nature of the God of the Bible.

Christopher Hitchens, in his discussion of Christ’s death on the cross, wrote:

Furthermore, I am required to believe that the agony was necessary in order to compensate for an earlier crime in which I also had not part, the sin of Adam.... Thus my own guilt in the matter is deemed “original” and inescapable. However, I am still granted free will with which to reject the offer of vicarious redemption (2007, p. 209, italics in orig.).
Hitchens correctly concluded that such an idea “negates the moral and reasonable idea that the children are innocent of their parent’s offenses” (p. 99). Richard Dawkins weighed in on the idea as well: “The sin of Adam and Eve is thought to have passed down the male line—transmitted in the semen according to Augustine. What kind of ethical philosophy is it that condemns every child, even before it is born, to inherit the sin of a remote ancestor?” (Dawkins, 2006, p. 251, emp. added).

Hitchens, Dawkins, and numerous other atheistic writers correctly conclude that a god who condemns children because they inherited their ancestors’ sins would be an unjust being unworthy of worship. The biblical portrait of God, however, is not of such a cruel, unjust being. In fact, it is the exact opposite. The Bible points out in unambiguous terms that children do not inherit the sins or guilt of their ancestors. The prophet Ezekiel wrote: “The one who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself” (18:20). It has been shown repeatedly and beyond doubt that the Bible never indicates that children inherit sin or guilt from their parents (Butt, 2004), nor do children ever suffer any type of spiritual punishment as a result of the sins of their parents (Butt, 2003). While it is the case that children often suffer physical consequences of their parents’ wrong choices, such as when a drunken father abuses his children, it is not the case that those children bear any of the father’s spiritual guilt or inherit any of their parents’ sin.

One can completely understand why the skeptical community would be aghast at a being who would cast innocent babies into hell as punishment for the sins of their parents. Yet, a correct interpretation of the Bible shows that such is not the case. While it is sad that many religious people have falsely taught such a view, their false teaching on the subject, and the skeptics’ acceptance of that false teaching as a correct interpretation of the Bible, cannot be used as a legitimate weapon to impugn the character of the God of the Bible.

WRONG DEFINITION OF FAITH

It is unfortunate for Christianity that some who call themselves Christians completely misunderstand the basic concept of faith. For many in Christendom, faith is a warm feeling in their hearts when they have failed to find adequate evidence to justify their beliefs. Modern dictionaries have done much to engrain this false definition of faith into modern Christianity. For instance, Webster’s Ninth New Collegiate Dictionary states that faith is “a firm belief in something for which there is no proof” (1988). The American Heritage Dictionary gives as a primary definition of faith: “belief that does not rest on logical or material evidence” (2000, p. 636). The idea that faith is a warm, fuzzy feeling divorced from logical thinking and separated from all “material evidence” does not coincide with what the Bible actually says about faith (cf. Sztanyo, 1996). As Sztanyo correctly noted: “There is not a single item in Christianity, upon which our souls’ salvation depends, that is only ‘probably’ true. In each case, the evidence supplied is sufficient to establish conclusive proof regarding the truth of the Christian faith” (1996, p. 7).

The false view that faith is “a leap in the dark” without adequate evidence provides the skeptical community plenty of fodder for their atheistic, anti-Bible cannons—and rightly so. If believing in God, or the divine inspiration of the Bible, or the deity of Jesus Christ is not established by rational, logical evidence, then those ideas are as unworthy of belief as the unprovable ideas of atheism and evolution. Knowing the inconsistency of such a false definition of faith, Sam Harris wrote: “In fact, every religion preaches the truth of propositions for which no evidence is even conceivable. This put the ‘leap’ in Kierkegaard’s leap of faith” (Harris, 2004, p. 23, italics in orig.). Christopher Hitchens, building on the “leap of faith” idea, opined:

Actually, the “leap of faith”—to give it the memorable name that Soren Kierkegaard bestowed on it—is an imposture. As he himself pointed out, it is not a “leap” that can be made once and for all. It is a leap that has to go on and on being performed, in spite of mounting evidence to the contrary (2007, p. 65).
In his analysis of religion, Richard Dawkins quipped: “The whole point of religious faith, its strength and chief glory, is that it does not depend on rational justification” (2006, p. 23, emp. added). Because of his belief that biblical faith is belief without rational justification, Dawkins concluded: “We believe in evolution because the evidence supports it, and we would abandon it overnight if new evidence arose to disprove it. No real fundamentalist would ever say anything like that” (p. 283). What Dawkins really means to say is that no fundamentalist who has adopted the concept that faith does not depend on rational justification would abandon his or her belief if evidence were provided to the contrary. But if his definition of faith is wrong, then he is incorrect to conclude that those who believe in God, the divine inspiration of the Bible, and the deity of Christ would not alter their views based on the evidence. In fact, according to a proper definition of biblical faith, it is only because of the rational justification and logical evidence available that true Christians hold to their beliefs.

When Dawkins states, “Christianity, just as much as Islam, teaches children that unquestioned faith is a virtue. You don’t have to make the case for what you believe” (p. 306), he manifests his lack of knowledge of what biblical faith is. Biblical faith is based completely and solely on truth and reason, as the apostle Paul succinctly stated in Acts 26:25. The prophet Isaiah underscored this fundamental truth about biblical faith when He recorded God’s invitation to the Israelites: “‘Come now, and let us reason together,’ says the Lord” (1:18). Luke, in his introduction to the book of Acts, pressed the point that Jesus’ resurrection was attested by “many infallible proofs” (1:3). For one to believe in the resurrection requires faith, based on infallible proofs.

Sam Harris wrote: “It is time that we admitted that faith is nothing more than the license religious people give one another to keep believing when reasons fail” (Harris, 2006, p. 67). Harris’ accusation is justified when it is applied to false religions, and to those who attempt to defend Christianity without providing a logical, rational justification for their belief. But his allegations, and similar sentiments from Dawkins, Hitchens, and other atheists, are wholly inadequate to attack true, biblical faith. Sadly, too many self-proclaimed Christians open the door for the skeptical community to bash Christian “faith,” when, in reality, the “faith” that is being destroyed was never biblical in the first place.

MODERN MIRACLES

It is often the case that “Christianity” is abused by modern skeptics due to the tendency of many in Christendom to claim that the Holy Spirit continues to work miracles today just as He did during New Testament times. Atheist Dan Barker wrote about the time that he was thrown out of “Peter Popoff’s ‘miracle’ rally” (1992, p. 291). Barker wrote that Popoff “grabbed a woman’s head, deliberately mussed up her hair, shook her and pronounced her healed” (p. 293). During Popoff’s healing antics, Barker noted, “The audience punctuated his ‘healings’ by loudly speaking in tongues, raising their arms, shaking, crying, and hollering ‘Amen,’ ‘Thank you, Jesus!’ and ‘Hallelujah!’ It had the feel of one of those professional wrestling matches on TV” (p. 293).

Barker’s assessment of the event was, “It was comical; and it was sad. The man was practicing medicine without a license, raising false hopes and endangering lives. (Many of his believers have discarded medicine or cancelled doctor’s appointments.) I remember having participated in meetings just like this when I was a full-gospel evangelist, and I was ashamed” (p. 294). Barker’s caustic assessment of Popoff’s “faith healing scam” is accurate in many ways. As Barker admitted, he at one time in his past participated in many false-healing events, and thus he knows the inherent dishonesty involved in such deceptive shenanigans. Here again the skeptical community has logically and correctly concluded that such faith healings are not valid. As David Mills wrote: “If God has the power to miraculously cure others (though invariably in a vague and uncertain way), why doesn’t God ever help amputees?” (2006, p. 161).

Mills is right to surmise that if the miraculous power that was available during the time of the apostles is still available today, as many Christians erroneously teach and believe, then miracles that can be empirically verified like the healing of amputees should be documented. After all, even the enemies of the apostles had to admit that the miracles worked by the apostles were empirically verifiable: “For indeed, that a notable miracle has been done through them is evident to all who dwell in Jerusalem, and we cannot deny it” (Acts 4:16).

In truth, the skeptical community does an excellent job of showing that such “faith healing” events are emotionally charged frenzies that do not produce legitimate medical results. The problem arises, however, when the skeptical community tries to lump all Christians into this mold, or attempts to use these verifiably false miracles to discount the possibility of any type of miracle at any time in history. The fact of the matter is, the Bible predicted that the miraculous power that was available to the apostles would come to an end, and would not continue throughout the ages until modern times (Miller, 2003). Furthermore, it has been repeatedly and definitively shown that such false miracles sustain no argumentative value against the historical legitimacy of true miracles recorded in the Bible, such as the resurrection of Christ (Butt, 2002).

CONCLUSION

Mortimer J. Adler once stated, “Christianity is the only logical, consistent faith in the world” (as quoted in Sharp and Bergman, 2008, p. 288). Unfortunately, the truth of his statement is often obscured by the copious, false philosophies and inaccurate biblical interpretations that masquerade as Christianity. Calvinism, theistic evolution, inherited sin, misdefined faith, and a belief in modern-day miraculous healings are just a few of the obstacles standing in the way of a proper understanding of New Testament Christianity. To this list could be added hundreds of similar ideas fraught with error such as the unscriptural concepts of purgatory, limbo, modern-day Divine inspiration, the perseverance of the saints, and a plethora of ridiculous “predictions” supposedly rooted in the biblical text of Revelation. Those who genuinely wish to defend the validity of New Testament Christianity must be willing and able to assess the writings of modern skeptics, separating the wheat from the chaff. By acknowledging the mistakes that are inherent in false concepts of “Christianity,” the honest-hearted truth seeker can be led to see that such foibles and errors do not mar authentic, defensible Christianity.

REFERENCES

American Heritage Dictionary of the English Language (2000), (Boston, MA: Houghton Mifflin), fourth edition.

Barker, Dan (1992), Losing Faith in Faith: From Preacher to Atheist (Madison, WI: Freedom From Religion).

Butt, Kyle (2002), “Jesus Christ—Dead or Alive?” Reason & Revelation, http://www.apologeticspress.org/articles/121.

Butt, Kyle (2003), “Do Babies Go to Hell When They Die?” http://www.apologeticspress.org/articles/2255.

Butt, Kyle (2004), “Do Children Inherit the Sins of the Parents?” http://www.apologeticspress.org/articles/2543.

Dawkins, Richard (2006), The God Delusion (New York: Houghton Mifflin).

Harris, Sam (2004), The End of Faith (New York: W.W. Norton).

Harris, Sam (2006), Letter to a Christian Nation (New York: Alfred A. Knopf).

Hitchens, Christopher (2007), god Is Not Great: How Religion Poisons Everything (New York: The Twelve).

Jackson, Wayne, Eric Lyons and Kyle Butt (2008), Surveying the Evidence (Montgomery, AL: Apologetics Press).

Miller, Dave (2003), “Modern Day Miracles, Tongue-Speaking and Holy Spirit Baptism—A Refutation,” Reason & Revelation, http://www.apologeticspress.org/articles/2569.

Mills, David (2006), Atheist Universe: The Thinking Person’s Answer to Christian Fundamentalism (Berkeley, CA: Ulysses Press).

Sharp, Doug and Jerry Bergman, eds. (2008), Persuaded by the Evidence (Green Forest, AR: Master Books).

Sztanyo, Dick (1996), Faith and Reason (Montgomery, AL: Apologetics Press).

Webster’s Ninth New Collegiate Dictionary (1988), (Springfield, MA: Merriam-Webster).