5/25/16

Adam and Eve, Good and Evil by Eric Lyons, M.Min.


http://apologeticspress.org/APContent.aspx?category=11&article=2728

Adam and Eve, Good and Evil

by Eric Lyons, M.Min.

Q.

Did Adam and Eve know of good and evil prior to sinning? It was only after Adam and Eve ate of the tree of the knowledge of good and evil that the Bible says they came “to know good and evil” (Genesis 3:5,22). How could God punish them for an evil action if they did not know what evil was?

A.

Consider a hypothetical situation: What if two godly parents living in the most wicked city in the world chose never to let their children out of their house. They gave them everything they needed for survival inside the house. They filled their home with only good things. Their children never saw evil on television, heard of it on the radio, nor read of it in books. The children could play in any room in the house and open any door, except they had been forbidden to open the front door that leads to “Sodom and Gomorrah.” Do these children know what they can do and cannot do? Yes. Have they seen, witnessed, or experienced the evil outside their house (and compared that evil to the good within their own house)? No. Everything in their house was good. They had the freedom to do any number of things within their own house. They were forbidden to do one thing: open the front door. Did they know they were not supposed to open the front door? Yes. But did they know of the evil on the other side? No. They had never seen it, heard it, thought it, or experienced it.
The term “know” (Hebrew yada, Greek ginosko) or one of its derivatives (i.e., knew, known, etc.) is used in Scripture in a variety of ways. Several times it refers to a man and woman having sexual intercourse (Genesis 4:1,17,25; Judges 11:39; 19:25). Jesus used the term to refer to His regard for His sheep (i.e., people—John 10:27). In contrast to the way of the wicked that will perish, the psalmist wrote that God “knows” (i.e., approves, takes delight in, etc.) the way of the righteous (Psalm 1:6). Paul used the term “know” in Ephesians 3:19 in the sense of knowing “experimentally what intellectually is beyond our powers of knowing”—the love of Christ (Jamieson, 1997). The fact is, like so many other words in Scripture (and in modern times) the word “know” has a variety of meanings.
When Adam and Eve were in the Garden of Eden everything was “very good” (Genesis 1:31). They had the freedom to eat of “of every tree of the garden” (2:16), but were forbidden to eat of the fruit of one of them (2:17). They knew of God’s good creation and they knew that if they ate of “the tree of the knowledge of good and evil” (the one forbidden tree), God said they would die (3:2-3). However, it was not until after they ate of the forbidden tree that they actually “knew” (experienced) evil. Thus, in one sense Adam and Eve did know the difference between right and wrong, good and evil (they knew what they should and should not do; they understood moral distinctions), but they did not know of good and evil experientially until after their disobedience.

REFERENCE

Jamieson, Robert, et al. (1997), Jamieson, Fausset, & Brown Bible Commentary (Electronic Database: Biblesoft). 

Did Jesus Dodge His Enemies' Challenge Regarding His Deity? by Dave Miller, Ph.D.


http://apologeticspress.org/APContent.aspx?category=10&article=838


Did Jesus Dodge His Enemies' Challenge Regarding His Deity?

by Dave Miller, Ph.D.

During the Feast of Dedication in Jerusalem, the Jews surrounded Jesus and challenged Him to come right out and state whether He is the Messiah/Christ (John 10). Of course, both His previous verbal affirmations as well as His demonstrations of miraculous power had already established the factuality of the point. “The works that I do in My Father’s name, they bear witness of Me” (John 10:25; cf. 5:36; “work” is a synonym for the key word of the book, “sign”). Jesus insisted that His miraculous acts verified and authenticated His messianic identity. Their failure to accept the solid evidence of that fact was due to their deliberate unbelief—their unmitigated refusal to accept the truth due to ulterior motives and alternate interests.
So Jesus pressed the point again very forthrightly by stating emphatically, “I and My Father are one.” Observe that Jesus was never evasive. He never showed fear or hesitation in the face of threats or danger. Instead, He gave them yet another explicit declaration of His divine identity, thereby rekindling their desire to execute Him for blasphemy (as per Leviticus 24:14-16; cf. 1 Kings 21:10). But Jesus short-circuited their intention to stone Him by posing a penetrating question: “Many good works I have shown you from My Father. For which of those works do you stone Me?” Since the Son and the Father are one, and the miraculous actions that Jesus performed were every bit as much from the Father as the Son who performed them, which sign evoked this violent intention to execute Him? Of course, Jesus knew that they did not desire to execute Him for His miraculous signs. But by calling attention to His ability to perform miracles, He was again “gigging” them with their failure to accept the evidence of His divine identity. Dismissing the obvious conclusion that would be drawn by any unbiased, honest person, they insisted that He was deserving of execution for the very fact that He claimed to be God: “For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God” (John 10:33, emp. added).
Such occasions illustrate vividly that Jesus unhesitatingly claimed to be God in the flesh. If not, here was the perfect time for Him to correct the Jews’ misconception by declaring to them that they had misunderstood Him. He could have explained that He was not, in any way, claiming to be God. On the contrary, consistent with His entire time on Earth, He proceeded to prove the point to them.
As was so often the case with His handling of His contemporaries, He drew their attention back to the Bible, back to the Word of God (which He, Himself, authored, cf. John 12:48; Miller, 2007;Miller, 2009). The Word of God is the only authority for deciding what to believe and how to act (Colossians 3:17). Jesus reminded them of Psalm 82:6—
Jesus answered them, “Is it not written in your law, ‘I said, “You are gods”’? If He called them gods, to whom the word of God came (and the Scripture cannot be broken), do you say of Him whom the Father sanctified and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?” (John 10:34-37).
Why did Jesus allude to Psalm 82? Some suggest that His point was that since God could refer to mere humans as “gods,” Jesus’ accusers had no grounds to condemn Him for applying such language to Himself. But this line of reasoning would make it appear as if Jesus was being evasive to avoid being stoned, and that He likened His claim to godhood with other mere humans. A more convincing, alternative interpretation is apparent.
The context of Psalm 82 is a scathing indictment of the unjust judges who had been assigned the responsibility of executing God’s justice among the people (cf. Deuteronomy 1:16; 19:17-18; 2 Chronicles 19:6). Such a magistrate was “God’s minister” (diakonos—Romans 13:4) who acted in the place of God, wielding His authority, and who was responsible for mediating God’s help and justice (cf. Exodus 7:1). God had “given them a position that was analogous to His in that He had made them administrators of justice, His justice” (Leupold, 1969, p. 595). In this sense, they were “gods” (elohim)—acting as God to men (Barclay, 1956, 2:89). Hebrew parallelism clarifies this sense: “I said, ‘You are gods, and all of you are children of the Most High’” (Psalm 82:6, emp. added). They did not share divinity with God—but merely delegated jurisdiction. They still were mere humans—although invested with divine authority, and permitted to act in God’s behalf.
This point is apparent throughout the Pentateuch, where the term translated “judges” or “ruler” is sometimes elohim (e.g., Exodus 21:6; 22:9,28). Moses is one example. Moses was not a “god.” Yet God told Moses that when he went to Egypt to orchestrate the release of the Israelites, he would be “God” to his brother Aaron and to Pharaoh (Exodus 4:16; 7:1). He meant that Moses would supply both his brother and Pharaoh with the words that came from God. Though admittedly a rather rare use of elohim, nevertheless “it shows that the word translated ‘god’ in that place might be applied to man” (Barnes, 1949, p. 294, italics in orig.). Clarke summarized this point: “Ye are my representatives, and are clothed with my power and authority to dispense judgment and justice, therefore all of them are said to be children of the Most High” (n.d., 3:479, italics in orig.). But because they had shirked their awesome responsibility to represent God’s will fairly and accurately, and because they had betrayed the sacred trust bestowed upon them by God Himself, He decreed that they would die (vs. 7). Obviously, they were not “gods,” since God could and would execute them!
A somewhat analogous mode of expression is seen in Nathan’s denunciation of David: “You have killed Uriah the Hittite” (2 Samuel 12:9)—though it was an enemy archer who had done so (2 Samuel 11:24; 12:9). No one would accuse the archer of being David, or David of being the archer. Paul said Jesus preached to the Gentiles (Ephesians 2:17)—though Jesus did so through human agency (Acts 10). Peter said Jesus preached to spirits in prison (1 Peter 3:19), when, in fact, He did so through Noah (Genesis 6; 2 Peter 2:5). Noah was not Jesus and Jesus was not Noah. If Paul and Noah could be described as functioning in the capacity of Jesus, judges in Israel could be described as functioning as God.

JESUS’ POINT

Jesus marshaled this Old Testament psalm (referring to it as “law” to accentuate its legal authority) to thwart His opponents’ attack, while simultaneously reaffirming His deity (which is the central feature of the book of John—20:30-31). He made shrewd use of syllogistic argumentation by reasoning a minori ad majus (see Lenski, 1943, pp. 765-770; cf. Fishbane, 1985, p. 420). “Jesus is here arguing like a rabbi from a lesser position to a greater position, a ‘how much more’ argument very popular among the rabbis” (Pack, 1975, 1:178). In fact, “it is an argument which to a Jewish Rabbi would have been entirely convincing. It was just the kind of argument, an argument founded on a word of scripture, which the Rabbis loved to use and found most unanswerable” (Barclay, 1956, 2:90).
Using argumentum ad hominem (Robertson, 1916, p. 89), Jesus identified the unjust judges of Israel as persons “to whom the word of God came” (John 10:35). That is, they had been “appointed judges by Divine commission” (Butler, 1961, p. 127)—by “the command of God; his commission to them to do justice” (Barnes, 1949, p. 294, italics in orig.; cf. Jeremiah 1:2; Ezekiel 1:3; Luke 3:2). McGarvey summarized the ensuing argument of Jesus: “If it was not blasphemy to call those gods who so remotely represented the Deity, how much less did Christ blaspheme in taking unto himself a title to which he had a better right than they, even in the subordinate sense of being a mere messenger” (n.d., p. 487). Charles Erdman observed:
By his defense Jesus does not renounce his claim to deity; but he argues that if the judges, who represented Jehovah in their appointed office, could be called “gods,” in the Hebrew scriptures, it could not be blasphemy for him, who was the final and complete revelation of God, to call himself “the Son of God” (1922, pp. 95-96, emp. added).
Morris agrees: “If in any sense the Psalm may apply this term to men, then much more may it be applied to Him whom the Father sanctified and sent into the world” (1971, pp. 527-528, emp. added). Indeed, “if the divine name had been applied by God to mere men, there could be neither blasphemy nor folly in its application to the incarnate Son of God himself” (Alexander, 1873, p. 351, emp. added).
This verse brings into stark contrast the deity—the Godhood—of Christ (and His Father Who “sanctified and sent” Him—vs. 36) with the absence of deity for all others. Jesus verified this very conclusion by directing the attention of His accusers to the “works” that He performed (vss. 37-38). These “works” (i.e., miraculous signs) proved the divine identity of Jesus to the exclusion of all other alleged deities. Archer concluded: “By no means, then, does our Lord imply here that we are sons of God just as He is—except for a lower level of holiness and virtue. No misunderstanding could be more wrongheaded than that” (1982, p. 374).
So Jesus was not attempting to dodge His critics or deny their charge. The entire context has Jesus asserting His deity, and He immediately reaffirms it by referring to Himself as the One “whom the Father sanctified and sent into the world” (vs. 36). Jesus spotlighted yet another manifestation of the Jews’ hypocrisy, bias, and ulterior agenda—their failure to recognize and accept the Messiah. Even if they were sincere, they were wrong in their thinking; but in truth they were doubly wrong in that they were not even sincere—a fact that Jesus repeatedly spotlighted (cf. Matthew 12:7; 15:3-6).

CONCLUSION

The central doctrine of the New Testament is the deity of Christ. Indeed, with very little exaggeration, one could say that the doctrine appears on nearly every page. This foundational, life-saving doctrine is denied by the majority of the world’s population (e.g., one billion Hindus, one billion skeptics, one billion Muslims, etc.). Since sufficient evidence exists to know that the Bible is of divine origin (e.g., Butt, 2007; “The Inspiration…,” 2001; et al.), one can also know with certainty that Jesus Christ
being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:6-11, emp. added).
 Having completed His task to atone for humanity, He has returned to heaven and is seated at the Father’s “right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come” (Ephesians 1:20-21; cf. Hebrews 8:1). No other avenue exists by which human beings can be acceptable to deity (Acts 4:12). Indeed, Jesus is the way, the truth, and the life, and no one comes to the Father except through Him (John 14:6). May all people humbly bow before Him.

REFERENCES

Alexander, Joseph A. (1873), The Psalms Translated and Explained (Grand Rapids: Baker, 1975 reprint).
Archer, Gleason L. (1982), An Encyclopedia of Bible Difficulties (Grand Rapids: Zondervan).
Barclay, William (1956), The Gospel of John (Philadelphia, PA: The Westminster Press), second edition.
Barnes, Albert (1949), Notes on the New Testament: Luke and John (Grand Rapids: Baker).
Butler, Paul (1961), The Gospel of John (Joplin, MO: College Press).
Butt, Kyle (2007), Behold! The Word of God (Montgomery, AL: Apologetics Press).
Clarke, Adam (no date), Clarke’s Commentary: Genesis-Deuteronomy (New York: Abingdon-Cokesbury).
Erdman, Charles (1922), The Gospel of John (Philadelphia, PA: Westminster).
Fishbane, Michael (1985), Biblical Interpretation in Ancient Israel (Oxford: Clarendon Press).
“The Inspiration of the Bible” (2001), Apologetics Press Introductory Christian Evidences Correspondence Course Lesson 8,http://www.apologeticspress.org/pdfs/courses_pdf/hsc0108.pdf.
Lenski, R.C.H. (1943), The Interpretation of St. John’s Gospel (Minneapolis: Augsburg).
Leupold, H.C. (1969), Exposition of the Psalms (Grand Rapids: Baker).
McGarvey, J.W. (no date), The Fourfold Gospel (Cincinnati, OH: Standard).
Miller, Dave (2007), “Jesus’ Hermeneutical Principles,” Apologetics Press,http://apologeticspress.org/APContent.aspx?category=11&article=2307&topic=75.
Miller, Dave (2009), “Christianity is Rational,” Apologetics Press,http://www.apologeticspress.org/APContent.aspx?category=11&article=684.
Morris, Leon (1971), The Gospel According to John (Grand Rapids: Eerdmans).
Pack, Frank (1975), The Gospel According to John (Austin, TX: Sweet).
Robertson, A.T. (1916), The Divinity of Christ (New York: Fleming H. Revell).

Bacterial Antibiotic Resistance--Proof of Evolution? by Bert Thompson, Ph.D.


http://apologeticspress.org/APContent.aspx?category=9&article=572

Bacterial Antibiotic Resistance--Proof of Evolution?

by Bert Thompson, Ph.D.

On November 24, 1859, Charles Darwin’s book, The Origin of Species, was published. As a result, the concept of organic evolution was popularized. The science of genetics, of course, was completely unknown at that time, and would not come into its own until approximately forty-one years later. Since around 1900, evolutionists have advocated “neo-Darwinism,” as opposed to “classical Darwinism.” In classical Darwinian thought, natural selection alone served as the mechanism of evolution. In neo-Darwinian thought, natural selection and genetic mutations work together as evolution’s mechanism.
Genetics has played an increasingly important role in evolution, especially in regard to mutations that alter the genetic code within each organism. That code is expressed biochemically in deoxyribonucleic acid (DNA). Mutations are “errors” in DNA replication (Ayala, 1978, pp. 56-69). It is those errors that cause the genetic change necessary for evolution to occur. In 1957, George Gaylord Simpson wrote: “Mutations are the ultimate raw materials for evolution” (1957, p. 430). Twenty-six years later, nothing had changed when Douglas J. Futuyma remarked:
By far the most important way in which chance influences evolution is the process of mutation. Mutation is, ultimately, the source of new genetic variations, and without genetic variation there cannot be genetic change. Mutation is therefore necessary for evolution (1983, p. 136).
Mutations can occur in several different ways, and can affect individual genes or entire chromosomes (see Futuyma, 1983, p. 136). Further, mutations can be placed, theoretically, into at least three categories: (a) bad; (b) neutral; and (c) good.
Some mutations, therefore, can have profound effects. They can alter the structure of a critical protein so much that the organism becomes severely distorted and may not survive. Other mutations may cause changes in the protein that do not affect its function at all. Such mutations are adaptively neutral—they are neither better nor worse than the original form of the gene. Still other mutations are decidedly advantageous (Futuyma, 1983, p. 136).
Neither bad nor neutral mutations aid evolution, since the bad ones produce effects that are deleterious (and often lethal), and the neutral ones neither help nor hurt an organism. Neo-Darwinian evolution relies entirely on good mutations, since they not only alter the genetic material, but are, to use Futuyma’s words, “decidedly advantageous.” Evolutionary progress, then, is dependent upon nature “selecting” the good mutations, resulting in genetic change that ultimately produces new organisms.

BACTERIA AND RESISTANCE TO ANTIBIOTICS

What does all of this have to do with the resistance of bacteria to antibiotics? Over the past several years, the medical community has become increasingly concerned over the ability of certain bacteria to develop resistance to antibiotics. Undoubtedly this concern is justified. Antibiotics, which usually are substances naturally produced by certain microorganisms, inhibit the growth of other microorganisms. One of the first antibiotics to be discovered (in 1928) was penicillin, produced by the mold Penicillium chrysogenum. Since then, more than a thousand similar substances have been isolated. Most people recognize the tremendous impact antibiotics have had in the battle with pathogenic (disease-causing) organisms. Without antibiotics, the death toll from infections and diseases would be much higher than it is.
Today, however, there is compelling evidence that we are in danger of losing our battle against certain pathogens. Bacteria sometimes develop resistance to even powerful antibiotics. As a result, the number of antibiotics that can be used against certain diseases is dwindling rapidly. Both scientific and popular publications have addressed the seriousness of this issue. The cover story of the March 28, 1994 issue of Newsweek was titled, “Antibiotics: The End of Miracle Drugs?” (Begley, 1994). Articles in Scientific American (Beardsley, 1994), Science (Travis, 1994; Davies, 1994), Discover (Caldwell, 1994), and Natural History (Smith, 1994), have all called attention to the impact on our lives that bacterial resistance to antibiotics is causing.
The phenomenon of bacterial drug resistance was first documented around 1952 (see Lederberg and Lederberg, 1952). Interest in the phenomenon has increased as fewer antibiotics are effective against pathogens, and as deaths from bacterial infections increase. Scientific interest in this problem is both pragmatic and academic. In the pragmatic sense, those working in medical fields (doctors, nurses, pharmacists, researchers, etc.) are interested because lives are at stake. In an academic sense, this issue is of importance to evolutionists because they believe the mutations in bacteria responsible for drug resistance are, from the standpoint of the bacterial population, “good,” and thus offer significant proof of evolution. Their point is that the bacteria have adapted so as to “live to fight another day”—an example of “decidedly advantageous” mutations. Evolutionist Colin Patterson of Great Britain has commented: “The development of antibiotic-resistant strains of bacteria, and also of insects resistant to DDT and a host of other recently discovered insecticides, are genuine evolutionary changes (1978, p. 85, emp. added). But are these mutations sufficient to explain long-term, large-scale evolution (macroevolution)?

AN ALTERNATIVE EXPLANATION

Bacteria do not become resistant to antibiotics merely by experiencing genetic mutations. In fact, there are at least three genetic mechanisms by which resistance may be conferred. First, there are instances where mutations produce antibiotic-resistant strains of microorganisms. Second, there is the process of conjugation, during which two bacterial cells join and an exchange of genetic material occurs. Inside many bacteria there is a somewhat circular piece of self-replicating DNA known as a plasmid, which codes for enzymes necessary for the bacteria’s survival. Certain of these enzymes, coincidentally, assist in the breakdown of antibiotics, thus making the bacteria resistant to antibiotics. During conjugation, plasmids in one organism that are responsible for resistance to antibiotics may be transferred to an organism that previously did not possess such resistance.
 GERM WARFARE: During conjugation, one bacterial cell (A) can transfer any tiny DNA circle (plasmid) to another cell (B). This act can occur even between cells of different species. The transfer gives bacterium B a resistance to a drug that formerly was not present in its own DNA. In this example, the plasmid contains a gene (shown in red) to manufacture an enzyme that destroys the drug’s ability to interfere with bacterial cell division (as in the case of penicillin).
Third, bacteria can incorporate into their own genetic machinery foreign pieces of DNA by either of two types of DNA transposition. In transformation, DNA from the environment (perhaps from the death of another bacterium) is absorbed into the bacterial cell. Intransduction, a piece of DNA is transported into the cell by a virus. As a result of incorporating new genetic material, an organism can become resistant to antibiotics. Commenting on these processes, Walter J. ReMine wrote:
Transformation and transduction occur extremely infrequently, but this rarity can be offset somewhat by the enormous population sizes that bacteria can achieve, especially under laboratory conditions. By those three methods bacteria can acquire DNA that alters their survival.... For example, DNA transposition can result in reduced permeability of the cell wall to certain substances, sometimes providing an increased resistance to antibiotics (1993, p. 404).
The issue is not whether bacteria develop resistance to antibiotics through alterations in their genetic material. They do. The issue is whether or not such resistance helps the evolutionists’ case. We suggest that it does not, for the following reasons.
First, the mutations responsible for antibiotic resistance in bacteria do not arise as a result of the “need” of the organisms. Futumya has noted: “...the adaptive ‘needs’ of the species do not increase the likelihood that an adaptive mutation will occur; mutations are not directed toward the adaptive needs of the moment.... Mutations have causes, but the species’ need to adapt isn’t one of them” (1983, pp. 137,138). What does this mean? Simply put, bacteria did not “mutate” after being exposed to antibiotics; the mutations conferring the resistance were present in the bacterial population even prior to the discovery or use of the antibiotics. The Lederbergs’ experiments in 1952 on streptomycin-resistant bacteria showed that bacteria which had never been exposed to the antibiotic already possessed the mutations responsible for the resistance. Malcolm Bowden has observed: “What is interesting is that bacterial cultures from bodies frozen 140 years ago were found to be resistant to antibiotics that were developed 100 years later. Thus the specific chemical needed for resistance was inherent in the bacteria” (1991, p. 56). These bacteria did not mutate to become resistant to antibiotics. Furthermore, the non-resistant varieties did not become resistant due to mutations.
Second, while pre-existing mutations may confer antibiotic resistance, such mutations may also decrease an organism’s viability. For example, “the surviving strains are usually less virulent, and have a reduced metabolism and so grow more slowly. This is hardly a recommendation for ‘improving the species by competition’ (i.e., survival of the fittest)” (Bowden, 1991, p. 56). Just because a mutation provides an organism with a certain trait does not mean that the organism as a whole has been helped. For example, in the disease known as sickle-cell anemia (caused by a mutation), people who are “carriers” of the disease do not die from it and are resistant to malaria, which at first would seem to be an excellent example of a good mutation. However, that is not the entire story. While resistant to malaria, these people do not possess the stamina of, and do not live as long as, their non-carrier counterparts. Bacteria may be resistant to a certain antibiotic, but that resistance comes at a price. Thus, in the grand scheme of things, acquiring resistance does not lead necessarily to new species or types of organisms.
Third, regardless of how bacteria acquired their antibiotic resistance (i.e., by mutation, conjugation, or by transposition), they are still exactly the same bacteria after receiving that trait as they were before receiving it. The “evolution” is not vertical macroevolution but horizontal microevolution (i.e., adaptation). In other words, these bacteria “...are still the same bacteria and of the same type, being only a variety that differs from the normal in its resistance to the antibiotic. No new ‘species’ have been produced” (Bowden, 1991, p. 56). In commenting on the changing, or sharing, of genetic material, ReMine has suggested: “It has not allowed bacteria to arbitrarily swap major innovations such as the use of chlorophyll or flagella. The major features of microorganisms fall into well-defined groups that seem to have a nested pattern like the rest of life” (1993, p. 404).
Microbiologists have studied extensively two genera of bacteria in their attempts to understand antibiotic resistance: Escherichia and Salmonella. In speaking about Escherichia in an evolutionary context, France’s renowned zoologist, Pierre-Paul Grassé, observed:
...bacteria, despite their great production of intraspecific varieties, exhibit a great fidelity to their species. The bacillus Escherichia coli, whose mutants have been studied very carefully, is the best example. The reader will agree that it is surprising, to say the least, to want to prove evolution and to discover its mechanisms and then to choose as a material for this study a being which practically stabilized a billion years ago (1977, p. 87).
Although E. coli allegedly has undergone a billion years’ worth of mutations, it still has remained “stabilized” in its “nested pattern.” While mutations and DNA transposition have caused change within the bacterial population, those changes have occurred within narrow limits. No long-term, large-scale evolution has occurred.

CONCLUSION

The suggestion that the development in bacteria of resistance to antibiotics as a result of genetic mutations or DNA transposition somehow “proves” organic evolution is flawed. Macroevolution requires change across phylogenetic boundaries. In the case of antibiotic-resistant bacteria, that has not occurred.

REFERENCES

Ayala, Francisco (1978), “The Mechanisms of Evolution,” Scientific American, 239[3]:56-69, September.
Beardsley, Tim (1994), “La Ronde,” Scientific American, 270[6]:26,29, June.
Begley, Sharon (1994), “The End of Antibiotics,” Newsweek, 123[13]:47-51, March 28.
Bowden, M. (1991), Science vs. Evolution (Bromley, Kent, England: Sovereign Publications).
Caldwell, Mark (1994), “Prokaryotes at the Gate,” Discover, 15[8]:45-50, August.
Davies, Julian (1994), “Inactivation of Antibiotics and the Dissemination of Resistance Genes,”Science, 264[5157]:375-382, April 15.
Futuyma, Douglas J. (1983), Science on Trial (New York: Pantheon Books).
Grass‚, Pierre-Paul (1977), The Evolution of Living Organisms (New York: Academic Press).
Lederberg, J. and E.M. Lederberg (1952), Journal of Bacteriology, 63:399.
Patterson, Colin (1978), Evolution (Ithaca, NY: Cornell University Press).
ReMine, Walter J. (1993), The Biotic Message (St. Paul, MN: St. Paul Science).
Simpson, George Gaylord, C.S. Pittendrigh, and L.H. Tiffany (1957), Life: An Introduction to Biology (New York: Harcourt, Brace and World).
Smith, John Maynard (1994), “Breaking the Antibiotic Bank,” Natural History, 103[6]:39-40, June.
Travis, John (1994), “Reviving the Antibiotic Miracle?,” Science, 264:360-362, April 15.

Church Attendance and the Survival of the Republic by Dave Miller, Ph.D.


http://apologeticspress.org/APContent.aspx?category=7&article=3688

Church Attendance and the Survival of the Republic

by Dave Miller, Ph.D.

John Hancock -
Founding Father
The polling data grows more dismal every year. Polls now show that only 39% of Americans say they attend worship at least once a week (“How Religious...,” 2009; cf. Newport, 2010). That means that the majority of Americans no longer attend church of any kind. It is hard to believe that the nation could shift from a time when the vast majority of Americans attended church on Sundays for Christian (not Hindu, Muslim, or Buddhist) worship, to a time when most Americans do not attend worship. It is hard even to imagine a time when the “Blue Laws” were in effect—laws that encouraged church attendance by prohibiting commercial activity on Sundays—and were endemic to American culture from the colonial period forward. Yet, here we are, with Americans growing increasingly irreligious, drifting further and further from Christian morality and civility.
The Founders of the American Republic stated explicitly that the promotion of the Christian religion in America is necessary for the preservation of the country and the civil institutions of the government. For example, John Hancock, whose signature is so conspicuous and prominent on the Declaration of Independence, in his inaugural address as governor of Massachusetts, expressed to his fellow citizens:
A due observation of the Lord’s Day is not only important to internal religion, but greatly conducive to the order and benefit of civil society. It speaks to the senses of mankind, and, by a solemn cessation from their common affairs, reminds them of a Deity and their accountableness to the great Lord of all. Whatever may be necessary to the support of such an institution, in consistence with a reasonable personal liberty, deserves the attention of civil government (as quoted in Brown, 1898, p. 269).
Among the many corrosives now eating away at American civilization is the widespread citizen neglect of Sunday Christian worship. This failure to publicly acknowledge the God of the Bible and the priority of the Christian religion is one more indication of the coming demise of the nation. “Now on the first day of the week, when the disciples came together to break bread...” (Acts 20:7).

REFERENCES

Brown, Abram (1898), John Hancock: His Book (Boston, MA: Lee & Shepard Publishers).

“How Religious Is Your State?” (2009), The Pew Forum on Religion & Public Life, December 21, http://pewforum.org/docs/?DocID=504.

Newport, Frank (2010), “Mississippians Go to Church the Most; Vermonters, Least,” Gallup, February 17, http://www.gallup.com/poll/125999/Mississippians-Go-Church-Most-Vermonters-Least.aspx.

Six or Eight Days? by Eric Lyons, M.Min.


http://apologeticspress.org/AllegedDiscrepancies.aspx?article=757&b=Matthew


Six or Eight Days?

by Eric Lyons, M.Min.

After Jesus prophesied during His earthly ministry that some would live to see the establishment of God’s kingdom, the first two books of the New Testament indicate six days expired before Peter, James, and John were led up on a high mountain to witness the transfiguration of Jesus (Matthew 16:28-17:2; Mark 9:1-2). Luke’s account, on the other hand, says that Jesus’ transfiguration occurred “about eight days after” Jesus prophesied of the approaching kingdom’s establishment (9:27-29). Skeptics charge that this difference in the time elapsed between the two events constitutes an obvious error. They profess that such textual differences should lead the honest person to admit that the Bible contains contradictions, and thus is not the inerrant Word of God.
Admittedly, at first glance it may seem to the casual reader that Luke’s time line contradicts Matthew and Mark’s account of the time that elapsed between Jesus’ prophecy and His transfiguration. However, a closer examination reveals that Luke never intended for his readers to understand that exactly 192 hours (i.e., eight 24-hour days) elapsed from the moment Jesus finished His prophecy to the time He and the others began their ascent to the “ mount of transfiguration.” Luke recorded that it was “about eight days,” not that it was eight days exactly. Although Luke was a physician (cf. Colossians 4:14), he did not use  “scientific precision” in this case. Rather, he merely approximated the time separating the two events.
Furthermore, it seems clear that whereas Matthew and Mark excluded the days of the two terminal events (the prophecy and the transfiguration), Luke included both days, as well as the six intermediate days, and thus mentioned that the two events were eight days apart. Even today when people rehearse something they witnessed a few days earlier, they may refer to the events as happening on “different” days. For example, if a store was robbed on a Monday afternoon, and the following Monday morning a witness told friends what he had seen, one could say truthfully that he recalled the events six days or eight days after they occurred. If one were counting only full days, then six would be correct (Tuesday through Sunday). But it also would be correct to speak of the events as occurring eight days earlier—if one were including both full and partial days (Monday through Monday). Whether one uses “six” or “ eight” does not discredit the account of what actually happened. Likewise, the time difference between Matthew, Mark, and Luke in no way represents a legitimate contradiction. Luke simply used the inclusive method of reckoning time (counting the portion of a day at either end of the period), whereas Matthew and Mark counted only complete days (Coffman, 1971, p. 261).
REFERENCES
Coffman, James Burton (1971), Commentary on the Gospel of Matthew (Abilene, TX: ACU Press).

Does God “Look on Wickedness”? by Eric Lyons, M.Min.

http://apologeticspress.org/AllegedDiscrepancies.aspx?article=3529&b=Habakkuk

Does God “Look on Wickedness”?

by Eric Lyons, M.Min.

The prophet Habakkuk once spoke to God, saying, “You are of purer eyes than to behold evil, and cannot look on wickedness” (1:13). Some have questioned how this statement could be true, considering God allowed the diabolical devil to come before His presence on the “day when the sons of God came to present themselves before the Lord” (Job 1:6). How can God be described accurately as having “purer eyes than to behold evil,” when Satan, “the evil one” (Matthew 6:13), was able to present himself before the Lord and have a conversation with Him? If God can be in the presence of “the wicked one” (1 John 3:12), how can He simultaneously not be able to “look on wickedness”?
Consider, first of all, the fact that the Bible repeatedly testifies to God’s omniscience and omnipresence. “[T]here is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account” (Hebrews 4:13). Neither the righteous nor the wicked can flee from God’s presence (cf. Psalm 139:7-8). He fills heaven and Earth (Jeremiah 23:23-24). Indeed, God is the all-knowing, ever-present One. Thus, given the Bible’s overall teaching about the nature of God, it should be obvious that Habakkuk 1:13 means something other than “God does not know or see what the wicked are doing.”
Second, that Habakkuk meant something other than “God cannot literally look upon wickedness” is also evident from the very chapter and verse in which he makes this statement. After declaring, “You are of purer eyes than to behold evil, and cannot look on wickedness” (1:13a), he asked, “Why do You look on those who deal treacherously, and hold Your tongue when the wicked devours a person more righteous than he?” (1:13b, emp. added). Those who “deal treacherously” certainly are engaged in wickedness, and yet, God looks on them. Consider also verse two where the prophet asked, “[H]ow long shall I cry, and You will not hear?” (emp. added). What did he mean by “hear”? He explained in his next statement: “Even cry out to You, ‘Violence!’ and You will not save” (emp. added). Thus, to “hear” in verse two meant “to save.” Similarly, in verse 13 the prophet was not suggesting that God cannot see the wicked. He does, in fact, see them and often even allows them to continue in their existence for a time in order to fulfill His purposes.
In context, Habakkuk was bewildered by the fact that God was using a wicked nation like Babylon to punish Judah. The prophet was undoubtedly aware of Judah’s perverse ways (1:1-4), but did not understand why God would “look” toward the extremely wicked nation of Babylon in order to punish the Jews. The truth is, however, God neither approved of nor ignored Babylon’s sins. After He providentially used them to punish the Jews, He likewise brought judgment upon the Babylonians. Just as He predicted (Jeremiah 50-51; Isaiah 21; 45:1; etc.), Babylon was soon destroyed in the sixth century B.C.
God’s perfectly holy, just, divine nature will not allow Him to “look on wickedness”—meaning, He cannot delight, accept, or ignore iniquity. He hates sin (Proverbs 6:16-19). He “is against those who do evil” (1 Peter 3:12). He may have allowed Satan to come into His presence with the sons of God, but God never looks upon wickedness with pleasure and approval.
Be careful, however, not to confuse God’s refusal to approve sin, with the idea that He does not use sinners—or even Satan—to accomplish His will. He used the extremely wicked Chaldeans to bring judgment upon the Jews. He used the Medes and Persians to destroy the Babylonians. And He even used Satan to prove that His servant Job was faithful, and ultimately to show Himself as the sovereign Ruler of the Universe, Who warrants man’s unwavering respect and loyalty.

Can We Give an Answer? by Richard Mansel


http://www.oldpaths.com/Archive/Mansel/Richard/Dale/1964/answer.html

Can We Give an Answer?

In 1 Peter 3:15 we are told, "Always be ready to give a defense to everyone who asks you a reason of the hope that is within you." This is a very sobering challenge to all of us as Christians. Do we know what we believe and why? Can we defend it from Scripture?
Frequently you will ask someone to tell you what they believe and they will say, "I don't know, I will have to go ask my..." Naturally, it is acceptable to seek answers from a knowledgeable person. Moreover, "I don't know" is a legitimate answer.
But, I am talking about very simple questions we should be able to answer. Can you imagine going to a mechanic with twenty years experience and asking him a simple question about how an exhaust system works and hearing him say, "Um, I'm going to have to ask my boss."
What if you were at the mall and saw a friend you had not seen in a year. In "catching up" you find out that she is engaged. You ask, "What is your fiancee like?" She says, "Um, I don't know, I'll have to go ask his Mother."
These examples are easy to understand. Yet, we sometimes fail to apply the same principle to Christians who have been attending Bible classes and hearing sermons for years and can't tell someone what they believe or answer questions about the Bible. They just say, "Well, I'm not a preacher." Instead, they ought to be hanging their heads in shame.
We all have the same Bible. Attending seminary or Bible college does not give someone a special understanding of Scripture. All it does is provide the student with the tools to study the Scriptures in greater depth. Yet, the basics are there for everyone. We can all understand Scripture. John 8:31-32 says, "If you abide in My word, you are My disciples indeed, and you shall know the truth and the truth shall make you free."
We all must be more diligent Bible students if we wish to know God. If all you know about God is what you hear in Bible classes and sermons you will not know Him well. You must spend time studying the Word to become well acquainted with the Father and the Son.
Start today.
Richard Mansel


Published in The Old Paths Archive
(http://www.oldpaths.com)