Apologetics 315: Ticket Giveaway: Unbelievable? The Conference 2013...

Apologetics 315: Ticket Giveaway: Unbelievable? The Conference 2013...: Premier Christian Radio presents an apologetics day conference  on Sat, 25 May 2013 in London. This year's conference will be markin...

Is It Acceptable For Men To Argue Against Abortion?

Even though I don't engage in pro-life campaigning, in expressing my philosophical views I'm frequently berated with the comment as a man I'm not allowed to have an opinion on abortion. Occasionally this is made as a polite suggestion, but the overall impression I get is that it is used as an anti-intellectual manoeuvre to try to shut down critical enquiry on this ideologically-charged topic.

In any case it is simply a ridiculous argument. Firstly it's an ad hominem. There's obviously no logical relationship between the individual who happens to be articulating an argument and the soundness of that argument.[1] Do you think that whenever there's an exam question on abortion all the males get an F even if they make the same points as the females? Moreover, it is inconsistent for those people who take this line (and I say 'people' because many men do too,) to appreciate the support that men such as myself give for the provision of education and other rights for women.

Abortion is absolutely not a woman-only issue. Every child has a father and half of children are male. Many of the doctors who are asked to kill babies via abortion are men. Sometimes abortions are even solicited because a male child isn't wanted (though this of course happens much more often with girls). And as Erin Manning has said, “By making abortion a 'women's issue,' we're playing right into the notion that fatherhood is irrelevant and that men should be free to have sex without consequences for as long as they want to- if pregnancy occurs, the woman can 'deal with it.”

Why Christians shouldn't get drunk

(NB: Much of this stems from a recent discussion with a friend. I am grateful to that friend for engaging in that discussion helpfully and constructively. I apologise in advance for the length of this piece: I can only say that this reflects the large amount of Biblical discussion on the topic!)

“Admit that drunkenness is wrong and that you struggle with temptation. Or admit that you pick which parts of Christianity you follow on the basis of what you enjoy doing. Or, it pains me to say, if you really reflect on it and feel this way, even admit that you are not really concerned about living in accordance with Christian principles. But please do not pretend that the Biblical perspective on drunkenness is one which condones it.”

Introduction

This is not going to be a popular article. Among certain people, it will be incredibly unpopular. This article comes with a warning that you may end up feeling indignant, angry, and more. I have little doubt that at least one person will come away thinking that I am a judgmental, sanctimonious moraliser. My intention is (obviously) not for any of these feelings (about yourself or about me) to occur: I am already well aware of my own failings, and I’m not hugely keen on making myself unpopular among strangers, even less so among friends. I write this because I am genuinely seriously concerned (and have been for several years, without making it so clear until now) and because I feel it is important for people to hear this. If, afterwards, you do feel angry or judged, send me an e-mail and we can talk further.

Has Science Proven We Don't Have Free Will?

The experiments of the physiologist Benjamin Libet are famous for their contribution to the free will/determinism debate to the extent that in popular imagination they are often believed to have disproved the existence of free will.

The most important study was Libet, B., Gleason, C. A., Wright, E. W. & Pearl, D. K., Brain, 106, (1983), pp. 623-642. Here motor cortical activity was measured using EMG (scalp electrodes) and was used to isolate the pattern associated with the moving of a hand, which was termed the ‘readiness potential’. Individually tested subjects were asked to sit down and after how ever long they liked to spontaneously move a hand. Simultaneously they were to remember the time at which they decided to move the hand.

Libet’s tests discovered readiness potential an average of 1/5 second before the subject was aware of making the choice. The spread had an upper limit of 1/2 second. Among others who have replicated the experiment, apparently one study reported an average readiness potential of 1 1/4 seconds.

Unbelievable? Conference 2013

The Unbelievable Conference is now in its third year with over 500 people attending last year. On the 25th of May 2013 you will be able to attend what many people consider to be the leading UK apologetics and evangelism conference!

You can find out more about the terrific line-up of speakers and book your ticket HERE

There is also a special deal for a limited time where if you book two or more tickets you get a free DVD of last years conference with over ten hours of teaching.

As Christians living in the UK we are used to having people ask us about what we believe, especially so when we try to talk to them about the gospel. Like soldiers who head out to war, its vitally important that we are prepared for our mission, in our context this means knowing what we believe and why we believe it. Attending the Unbelievable Conference will help you as a Christian to be prepared for your gospel mission and equip you to respond persuasively to sceptics who are critical of Christianity.

If your on Twitter or Facebook please share the Unbelievable? Conference on there and help us make sure as many Christians in the UK benefit from it as possible.

Theology 101 - Conclusion: How do I do Theology?

We have come to the end of our ‘Theology 101’ series. What have we established?

·         Christian theology concerns itself with speech about God, with the speech of God, and with the variety of experiences that are said to derive from Him.

·         We’ve argued that theological study can be personally beneficial, pastorally helpful, ecclesially vital and publically confrontational. We’ve also argued that it is intellectually necessary and worshipful in nature.

·         We’ve looked at the sources of Christian theology – revelation, experience, tradition and reason.

·         We’ve explored the types of Christian theology – its disciplines (e.g. systematic, biblical, contextual theology, etc) and traditions (e.g. Roman Catholic, Reformed, Lutheran theology, etc).

·         We’ve investigated the relationship between apologetics and theology, suggesting nine ways in which theological study should be a priority for the aspiring apologist. In the last post, we used Richard Dawkins as a case study to highlight how this relationship can be mutually beneficial.

In this final post, I want to say a few words to those interested in studying theology. Seeing as it may be a little daunting for beginners, there are a few pieces of advice I’d like to give you before you get going.

First, examine your intentions. Take some time to think about why you want to study theology. In the previous posts I may have given many positive reasons, but the human heart is a fickle and deceitful thing (Jer 17:9); none of its decisions are entirely pure. It should be obvious that theological study affords the pupil with a certain degree of power and influence, especially if they serve a Church otherwise bereft of theologians. There are a great number of theologians (especially those who are young) who use their intellect as a vehicle for vanity. Make every effort not to fall into this trap: God opposes the proud, but gives grace to the humble (James 4:6).

Second, serve a Church. Get involved in a local Christian community. Not only is there abundant scriptural warrant for this, but (as we’ve argued) theology should also be ecclesial in nature. You should aim to serve the Church with your study. More than this, your commitment to a body of believers will benefit you greatly as you proceed on your journey to learn theology. Not only will your time in the body be a source of reflection and provocation, but it should also afford accountability and wise direction. To submit in this way to a local Church (and its leadership) will prove vital for the intellectual submission that God requires from every theologian.

Third, be steadfast in Scriptural study and prayer. This is something you won’t necessarily get right before you start, but you should begin to make an effort now. The Scriptures ask that we “devote ourselves to prayer, keeping alert in it with thanksgiving” (Col 4:2), and that we continue in our knowledge of the “sacred writings that are able to instruct you for salvation through faith in Christ Jesus” (2 Tim 3:15). I really can’t understate this: Christian theologians are not only mandated to be familiar with prayer and study, but they become better theologians by that same familiarity. Seeing as Scripture is a vital resource of theological reflection in every tradition, a greater awareness of its content makes one a more capable theologian. Moreover, seeing as God is central to the theological task in every sense, then greater intimacy with Him makes one not only a capable theologian but one worth listening to. You may know the difference between enhypostatic and anhypostatic Christology, but if you don’t know Jesus, your words are always going to ring hollow.

Fourth, pick up some introductory texts. We’ve listed some already in this series: McGrath’s Christian Theology Reader and Christian Theology: An Introduction are useful. So is Migilore’s Faith Seeking Understanding. The Cambridge Companion series can function at introductory as well as advanced levels of study, so you may wish to acquire the volume dedicated to Christian Doctrine (edited by Colin Gunton).

Fifth, don’t be afraid of primary texts. Get stuck into the classics. If you’re interested in Calvin, read him. If you find your interest piqued by Augustine, Irenaeus and Athanasius, read them. If you want to know more about Anselm or Barth, read them. You may not understand everything you read but that’s fine; you’ll still get a basic sense of what they’re saying. Use a notebook to jot down the gaps in your knowledge and pursue those avenues at a later date.

Sixth, if possible, find a friend or two who shares your interest in theology. This isn’t strictly vital but it certainly is useful. After all, “iron sharpens iron” (Prov 27:17). This kind of friendship will provide you with camaraderie and support when you find what you’re studying objectionable, confusing or difficult. Personally, I have two friends with whom I share a deep and satisfying theological relationship. We help one another understand key issues, challenge one another in our piety, and spur one another on towards mission. Such friendship is to be highly commended in one’s theological life. [2]

Seventh, if desirable, find an academic context in which to study theology. You might have assumed I’d list this first, but it should be observed that theology is not – primarily – an academic matter. You do not need to be an academic theologian to be a good theologian. Indeed, many of the greatest theologians of history were pastors first, and then scholars. If, however, you desire your theological study to be tempered by academic discipline, then finding somewhere appropriate will be a priority. Depending on what you want to do with your training, you may want to go abroad or attend a seminary. In the UK, at least, academic theology is mostly defined by the university. A handful of domestic institutions stand out: Oxford, Cambridge, Durham, St. Andrews, Aberdeen, Nottingham, Chester, Leicester, etc. Similarly, there are several international universities that would be worth considering: Tübingen, Yale, Harvard, Notre Dame, etc.

Above all, make this the elementary feature of your theological life – “He must increase, and I must decrease” (John 3:30). Of course, that is a theological statement in itself. But by now, you’re hopefully equipped to know what that means!

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[1] C.S. Lewis wrote an essay called On the Reading of Old Books; find it online, and read it. He makes a good case that we are too dependent on books about books, that we should persevere instead with that which is primary as opposed to secondary.

[2] Indeed, it’s no coincidence that intimate theological friendship was enjoyed by many of the great theologians of history. One is reminded of Tolkien and Lewis’ friendship, along with that of the rest of the ‘Inklings’. One may recall Barth and Thurneysen’s relationship, or that of Calvin and Farel.

Christians and Abortion - Ignorance, apathy and shame

Christianity and Slavery

It shouldn't be a particular surprise to anyone that most Christians ethical views are influenced and informed far more by the media and the cultural zeitgeist than by a Christian world-view. What this means is that most Christians tend to be ignorant about a number of things that are shaping the minds and practices of people here in the UK. One example I will focus on specifically is that of abortion. I don't think it would be an over statement to claim that abortion is the twenty first centuries ethical equivalent of the chattel slavery so prevalent in the nineteenth century. If anything it is far worse, and like slavery it has serious cultural consequences with respect to how we view certain groups of people within our society. In Wilberforce's day the big question was whether or not it was wrong to treat black people as inferior to whites and therefore justifiably use them as a means for their desired profitable ends as slaves. The answer to this questions would affect how you would view and therefore treat them, because if they weren't a human 'person' with moral value then there really was little problem with chattel slavery.

Theology 101 - Apologetics and Theology [Part Two] - A Case Study

In the last post, we discussed the utility of theological reflection in the practice of apologetics. We suggested nine ways in which the study of theology may benefit those engaged in apologetics, arguing that one cannot successfully defend that which one does not know. In this short post, I wish to highlight a specific example of how the convergence of theological study and apologetic activity can not only be welcome but also necessary.

It’s no secret that Richard Dawkins is not a friend of the Christian faith. Neither, however, is he warm towards the discipline of theology. In an article for the Free Inquiry magazine in 2006, he asked, “what on earth makes one think that theology has anything useful to say” concerning the origins of human existence. [1] He continued to argue that “It is science and science alone that has given us this knowledge”, and by contrast, theology has never said anything “that is of the smallest use to anybody”. “The achievements of theologians”, writes Dawkins, “don’t do anything, don’t affect anything, don’t mean anything”. At other times he has spoken of his “doubt” that “‘theology’ is a subject at all”, comparing it with the study of leprechauns. [2]

A paradox of power

Every so often, people try to point out the inconsistencies inherent in being truly omnipotent. Could your omnipotent God make a sandwich too big for him to eat? Could he create a rock too heavy for him to lift? Could he create a problem beyond his ability to solve?
The standard answer is rather boring, delving into formal logic and contradictions in the definitions of the words. Strictly speaking it's "A rock an omnipotent being can't lift is a logical impossibility. Omnipotence doesn't imply the ability to perform logical impossible tasks."
Being asked the last one, however, I realised that there is something more significant about the questions: they focus on what God can do but ignore who God is. Moreover, God can and did get himself into a problem he couldn't solve!

The year is about 30 A.D.
The scene, a small hillside garden about 2 miles east of Jerusalem. It's a chilly spring night, and a small band of Jewish men are asleep on the grass. Their mentor comes down to awaken them, visibly distressed.
He has been desperately praying to his omnipotent God to rescue him from his approaching doom, but has ultimately resigned himself to continue as the Lord intended.

Theology 101 - Apologetics & Theology [Part One] – How do they relate?

We have so far examined the nature of Christian theology. We’ve argued that each of us is, in fact, a theologian, and we’ve suggested a few reasons why theological study is valuable. We’ve explored the various sources involved in theological reflection, as well as the different disciplines and traditions of Christian theology. Since this is a blog dedicated to defending the Christian faith, I would like us to use the next two posts to explore the relationship between apologetics and theology.