Book Plunge: Evidence Considered, Chapter 7

Does atheism account for the data? Let’s plunge into the Deeper Waters and find out.

In chapter 7, Jelbert responds to another essay of David Wood on explanatory scope of worldviews. It’s about God, suffering, and Santa Claus. Many children believe Santa Claus puts presents under the tree because our parents say so and we tend to think they’re reliable. Okay. Some of us might have better reasons for believing in such phenomena than others.

Wood’s main point is that atheism is not an explanation and when the gifts show up, who do you think? Theism has great explanatory power on the other hand and if the only problem is suffering, there are more than enough reasons for that. So what does Jelbert say?

His first paragraph in response is worth quoting in full:

The ancient Egyptians saw the brute fact of the sun rising each day. They explained that this occurred because Khepri, the scarab god, would push the sun across the sky ahead of him like a beetle pushing a ball of dung. It is unclear whether the ancient Egyptians ever took this “explanation” seriously, but the point is clear; a divine explanation is no explanation at all.

It really is a wonder that a paragraph such as this is typed. Jelbert wants us to look and say that this is obvious nonsense, but is it really? If you are an ancient Egyptian, do you not want to explain things some way? If you know of no other explanation, what is wrong with a divine one?

Jelbert says that a divine explanation is no explanation at all, but this is most certainly false. There are plenty of arguments for atheism. I do not consider them true arguments and fewer still are good arguments, but they are at least arguments. There are many explanations for how life came from non-life and while it is quite likely that some of them are false, they are still explanations. Even if something is seen as a bad explanation, a bad explanation is still by definition, an explanation.

If Jelbert wants to say that it is clear that this doesn’t explain things, he would need to show how. Has he demonstrated that there is no god named Kherpi pushing the sun? Perhaps Kherpi is invisible and has a superpower that we mistake to be a natural law like a character in a comic book. Do I think this is true? Not at all. Could Jelbert prove that it is isn’t? Doubtful.

Furthermore, this assumes that all divine explanations are equal. Why should I think that? Could it be some cases of theism have more explanatory power than do others? Is it a stretch to say that there’s more evidence backing the New Testament being true than there is backing the Book of Mormon being true? If Aristotle’s natural theology can end in a deity very similar to that of the three great monotheistic faiths, could it be because there was some explanatory power to that and the evidence led that way?

Not only this, if Jelbert is saying that divine explanations are not explanations, then is he not begging the question? He would like to say he’s open for evidence of God, but God would certainly have to explain something if He existed. Yet if Jelbert says that an explanation of God would explain nothing, then He is asking us to give something that doesn’t exist, mainly an explanation that cannot explain and yet have it be something that explains the data to him.

To base this on one example would be like looking at a fossil that has been seen to be a fraud in defense of evolution and then say, “Well as you can see, an evolutionary explanation is no explanation at all.” Jelbert would rightly say “Yes. That was wrong, but look at all this other data here for this better explanation!” I agree, and I will do the same for theism.

Jelbert goes on to say that for thousands of years, humans thought they had all the answers and all the explanations. No scientific advance was needed. That’s why they were resisted. I wish to know what history Jelbert is reading. If he thinks that during the medieval period they were only discussing theology and philosophy, he is badly mistaken. Often, the argument he’s using comes with this graphic:

Such a graphic though shows an abject ignorance of the medieval period and one that I suspect Jelbert has never really looked into. We cannot know because Jelbert cites no historians of the period here. All of this is just asserted, it’s almost like Jelbert wants us to take him by faith. I reserve the faith for the atheists. I prefer to check to see the evidence first.

Tim O’Neill is quite good at dealing with this. As he says on his blog:

It’s not hard to kick this nonsense to pieces, especially since the people presenting it know next to nothing about history and have simply picked this bullshit up from other websites and popular books and collapse as soon as you hit them with some hard evidence. I love to totally stump them by asking them to present me with the name of one – just one – scientist burned, persecuted or oppressed for their science in the Middle Ages. They always fail to come up with any. They usually try to crowbar Galileo back into the Middle Ages, which is amusing considering he was a contemporary of Descartes. When asked why they have failed to produce any such scientists given the Church was apparently so busily oppressing them, they often resort to claiming that the Evil Old Church did such a good job of oppression that everyone was too scared to practice science. By the time I produce a laundry list of Medieval scientists – like Albertus Magnus, Robert Grosseteste, Roger Bacon, John Peckham, Duns Scotus, Thomas Bradwardine, Walter Burley, William Heytesbury, Richard Swineshead, John Dumbleton, Richard of Wallingford, Nicholas Oresme, Jean Buridan and Nicholas of Cusa – and ask why these men were happily pursuing science in the Middle Ages without molestation from the Church, my opponents have usually run away to hide and scratch their heads in puzzlement at what just went wrong.

Jelbert here could complain that I have just pulled into the debate another Christian apologist so why take the claim seriously? He could say that, but he would be wrong. O’Neill is no Christian apologist. In fact, he’s actually an atheist.

The point is the Christians in the medieval period were indeed busy trying to find explanations. Sometimes they were right explanations. Sometimes they were not. I would like Jelbert to find the time where the medievals explained scientific conundrums simply by saying “God did it.” If he can’t, then Jelbert has bought into a theory of history without any evidence. Perhaps by his standard he has an explanation that is no explanation at all.

Jelbert does take this kind of approach as he says that science comes to explain things that we used to explain with deities. Perhaps some did, but where are the Christians doing this? He does say that many Christians just move on to the next scientific difficulty. Right now, the big argument is that God tunes the universal constants. What happens when another explanation is found for that?

Dare I say it, but I agree here. I do not use the fine-tuning argument because first off, I do not understand the science behind it. If someone does, they are free to use it. However, even if I did understand the science, if I used it, I would not use it alone. I would never hang my theism on a scientific argument. I think it’s wrong to hang any worldview on any scientific argument. This is why I use the metaphysical arguments of Aquinas that are untouched by science.

Jelbert goes on to look at Wood’s question asking if we should reject an explanation that explains the data. Jelbert says that the answer is yes. He points to pseudo-science. Unfortunately, he does not give any examples and this is just a way of begging the question. Jelbert says we reject hypotheses when they make predictions that fail, but what failing prediction does he have in mind? Furthermore, if it fails at a prediction, it’s not really an explanatory hypothesis so Wood is still safe.

Jelbert’s next statement is again worth quoting in full.

And what of Wood’s idea that atheism explains nothing? If we include all scientific discovery in this (Which is reasonable because science is a naturalistic endeavor), it is hard to imagine a more wildly inaccurate statement.)

The reality is it’s hard to imagine a more wildly inaccurate statement than Jelbert’s! Why should we say science is a naturalistic endeavor? What about atheism is essential to science? A Christian and an atheist can do the exact same experiment in the lab. Their worldview does not affect the outcome. We could easily imagine a world where there are only Christians and the science would work the same way. We could easily imagine a world where there are only atheists and the science would work the same way.

Jelbert is also confusing methodological naturalism with metaphysical naturalism. The use of the former does not entail the latter and even still the former is a difficult term to define. Can it be that if any scientist looks at the data and thinks that it looks like a deity has been involved, that he has ceased to do science? What would he think of Fred Hoyle’s statement that

“A common sense interpretation of the facts suggests that a super intellect has monkeyed with physics, as well as with chemistry and biology, and that there are no blind forces worth speaking about in nature.”

If a scientist says something like this, are they automatically excluded? It’s hard to not think of Lewontin’s statement.

Our willingness to accept scientific claims that are against common sense is the key to an understanding of the real struggle between science and the supernatural. We take the side of science in spite of the patent absurdity of some of its constructs, in spite of its failure to fulfill many of its extravagant promises of health and life, in spite of the tolerance of the scientific community for unsubstantiated just-so stories, because we have a prior commitment, a commitment to materialism. It is not that the methods and institutions of science somehow compel us to accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counter-intuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is absolute, for we cannot allow a Divine Foot in the door. The eminent Kant scholar Lewis Beck used to say that anyone who could believe in God could believe in anything. To appeal to an omnipotent deity is to allow that at any moment the regularities of nature may be ruptured, that miracles may happen.

It amazes me that so many atheists ask for scientific evidence for God, which I consider to be a category fallacy really, and then rule out any science that points to God. It’s also a problem because what if God is the explanation? If so, then we are doing science at the outset that cannot reach the truth because we have ruled out the truth in advance based not on science, but on philosophy, and bad philosophy at that.

Still, Jelbert will look at the questions and one question is why is there a world at all? Jelbert says that if we want to ask the purpose, we have to consider everything, including the evil in the world, which Wood thinks is better explained by a good God. I find this quite fascinating.

You see, when Jelbert looks at Wood’s claim, Wood has to look and consider all the data and consider all possible explanations. When Wood gives a claim, Jelbert is only willing to consider naturalistic explanations. Why does Jelbert say we have to consider everything, but he himself doesn’t?

We also have to ask is evil an exception or is it the norm? Dare I say it, but quite likely Jelbert wakes up in a warm bed every morning, has food in his refrigerator, drives from place to place, has a home where he has air conditioning and heating and cable TV and the internet, and goes through every day not fearing for his life. Does he really want to say that good is the exception and not evil?

As I have said also, if we go to other cultures where suffering is much more prevalent, they do not really talk about the problem of evil. I suspect more of us do because we have a sort of entitlement mindset. We think that we are owed a certain kind of life.

Jelbert then says that if it’s individual purpose, we have to create our own, but he prefers his as an atheist more than as a Christian. Conclusion? By most measures atheists have a better explanation. Ah yes. We used the great sample of one and came to a conclusion of all atheists. Well let’s go with this.

I as a Christian have a great purpose in my life that is a Christian purpose. If I went and asked my wife and she agreed with me for herself, then that would be two. By Jelbert’s standards then, Christians have a better explanation. Does that seem ridiculous to you? It is.

Something Jelbert never seems to ask is why do we ask the question anyway? Why do we think that there is a purpose? What is this longing in us that thinks that we are actually supposed to matter? Do we really matter? If we don’t really, why live like we do? Why deny reality?

He then goes on to the question of why the universe is fine-tuned. He chalks it up to selection bias, but this seems odd. Nature has a bias? Jelbert in doing this has just taken nature and made it his deity. He also presents the fallacious argument that if we are here to observe it, then the universe must be fine-tuned to evolve and support life. This is like the case of being sentenced to death tied to a stake and facing you are fifty sharpshooters with laser scopes on their rifles. Somehow, they all miss and the official in charge says that divine favor must be on your side and lets you go. When asked why it happened you say “Well of course it did, because I wouldn’t be here if it didn’t!” Yet this is the very thing to explain. Most of us would think the game had to be rigged somehow.

As for diversity, that is explained by evolution. Now here’s another problem for Jelbert. I could happily accept evolution as an explanation for the diversity of life. Evolution is not a problem to my theism. The problem is as has been said, Jelbert has to accept it. It’s the only game in town.

You see, for me, I happen to think that we know a lot more about the gestation process than our ancestors did. We know that there is no divine intervention involved every time a woman gets pregnant. Does that change the truth of the Psalms that we are fearfully and wonderfully made? Not at all. God using a naturalistic process does not change Him being behind the process and the great mind that developed it. I consider evolution in the same light.

Jelbert says that Wood has no explanation, but Wood does. Jelbert can’t just throw out God as an explanation entirely. Wood could easily say “I do not know the specifics of how God brought about the diversity of life, but I see enough evidence for Him so I know He did it and if He does exist, then He is behind it somehow.”

Jelbert goes on to ask that if scientists discovered how abiogenesis takes place, where would that leave the theist? For me, it would leave me in the exact same place. It would not be a problem. God is never meant to be a stopgap. I could instead ask Jelbert, what if it doesn’t come up? Jelbert has a lot more hanging on the science than I do.

What about miracles? Does God explain those? Jelbert says that there are conflicting miracle claims in many religions. It would have been nice if we had been told these claims. For instance, Christianity would happily accept the miracles of Judaism. They’re part of our Old Testament. Islam meanwhile claims no miracle except the Koran. Miracles that show up in the hadith later on are quite likely not historical and the Koran admits many miraculous things about Jesus.

What about other religions? Pantheistic systems like Hinduism don’t explain miracles because all is God. What is behind the miracles? Is God changing God? This certainly doesn’t work where the extra-material world is an illusion. What of Buddhism? Buddhism seeks to break people away from attachment to the world. Miracles make no sense here either.

It’s also worth pointing out that I do not rule out miracles in other religions because they are in other religions. I actually have this strange idea. Let’s go with a case by case study and look at the evidence for a claim before we decide if it’s true or not. I realize this goes against the atheistic position of ruling them out a priori, but that is just what you do when you go by the evidence. Chesterton said years ago that the theist believes in the miracle claim, rightly or wrongly, because of the evidence. The atheist disbelieves in it, rightly or wrongly, because he has a dogma against them.

What about the idea that some miracles are the work of demonic powers such as the devil? Jelbert says that we need to be able to scribe to the devil a very devious mind if we hold this. I don’t think it will take a lot to convince Christians of that. This is someone Jesus said in John 8 was a liar from the beginning and is a murderer and no truth is found in him.

Jelbert also says it’s amazing so many people were born into the right religion, but does this not go against his science? Jelbert just happened to be born in the right part of the world where they have scientific explanations instead of theistic ones. Isn’t that a wonderful coincidence? This is simply the genetic fallacy.

Jelbert does present the evidence of Sai Baba as a miracle worker. He says that we dismiss the claims and say he was just a con man. I have not looked at the claims so I cannot say. I can say I would not just dismiss them. If evidence can be shown that he was a con man, then that does damage the evidence for miracles. He goes on to say that the Gospel writers were not witnesses of what they wrote, but reported other traditions uncritically. In later chapters he looks at the historical Jesus, so we will deal with this then. Shortly here, we could simply recommend the newest edition of Jesus and the Eyewitnesses by Richard Bauckham.

It’s also worth pointing out that Jelbert does give a source here some and that source is Wells. Wells was not and is not a New Testament scholar. In fact, for some time, he held to mythicism. It is a wonder why Jelbert takes someone like that seriously, but it is quite likely any port in a storm.

Jelbert does say the New Testament has Jesus doing miracles such as raising the dead and feeding miraculously which were done by Elisha. Well of course! What does he expect? Jesus is doing reenactment and showing that He is greater than Elisha while staying in the tradition of Elisha. Of course, Jesus healed the blind as well and that didn’t happen in the past, but I suppose we just speak where it did happen and ignore where it didn’t.

He goes on to quote Wells saying that the letters of Paul don’t mention miracles. Why should they? The letters are not biographies. They are written to tell of the life of Jesus. The only reason to mention a miracle is that it is relevant to the needs of the people. Are we to think that telling the story of the multiplication of food would somehow help the Corinthians deal with food offered to idols?

We do need to go into some more New Testament as Jelbert does look at the appearances. Jelbert points to an evolutionary development based on the number of appearances, but how does this mesh? The account with the most experiences by far is the first one, the found in 1 Cor. 15. Still, this is discussed more in later chapters so we will deal with it then.

Jelbert then concludes that atheists can be thankful for their existence, their families, their friends, and all that these entail, but I want to know, thankful to whom? Jelbert has no one to thank for his existence and if he wishes to say the universe, then the universe has become the deity. If the universe needs an explanation, who could the universe thank?

In the end, I have to agree with Mike Licona on this, that methodological naturalism can often be a safe space for atheists. I, meanwhile, as a Christian theist can accept science happily and have no problem. I could accept the explanations of evolution and such given in this chapter and my worldview in Christian theism is not altered one iota. Jelbert could not say the same about theism.

We’ll continue next time looking more at science itself.

In Christ,
Nick Peters

Deeper Waters Podcast 10/7/2017: Ross Clifford

What’s coming up? Let’s plunge into the Deeper Waters and find out.

Did Jesus rise from the dead? This is the question upon which the Christian faith rests. Of course, to answer a question like this, you need evidence, and if there are a group of people that love evidence and arguing from it, it’s lawyers. So how would the resurrection stand up in a court of law? Could you make a legal case for the resurrection of Jesus?

To answer this, I have decided to bring on someone who does specialize in legal apologetics. He is someone trained in the area of law and decided to use his legal skills on the case for the resurrection of Jesus to see if it would hold up. It did, and in his book Leading Lawyers’ Case For The Resurrection, he looks at seven lawyers and one thought to be a lawyer who also made a case for the evidence surrounding the death and the resurrection of Jesus and came out believers. His name is Ross Clifford and he’ll be joining us.

So who is he?

According to his bio:

Ross Clifford is Principal of Morling Theological College, Sydney.  Prior to entering the Baptist ministry he practised as a solicitor and barrister.  He was the pastor of two Sydney Baptist churches each of which grew dramatically.  He is the author of nine books including The Cross is Not Enough: Living as Witnesses to the Resurrection. He co-pioneered outreaches into Mind.Body.Spirit festivals.  He is a former President of the Baptist Union of Australia, former and current President of the NSW Council of Churches, President of the Asia Pacific Baptist Federation, recent Chair of the Australian Lausanne Committee, and is a Vice President of the Baptist World Alliance for 2010-2015.  In the Queen’s Birthday Honours List of 2010 he was made a member of the Order of Australia (AM).  He is married to Beverley and they have two children.  His passions include legal crime novels, cricket and all brands of football.

What makes a legal case distinctive from a historical case? How strong is it? Could it really stand up in a court of law? After all, we supposedly have these accounts that wildly contradict and differ from one another. They are supposed to be late as the skeptics say. Isn’t that a problem?

And what about hearsay? Isn’t that all that the accounts are? If so, then how can they possibly be used in a court of law to make the claim that Jesus rose from the dead? We certainly can’t get Paul and the writers of the Gospels to take the stand and get to question them. How do we do it when all we have is pretty much ancient documents?

In looking at the legal cases provided, I found them quite fascinating and I hope you will as well. Please be watching your podcast feed for the next episode of the Deeper Waters Podcast. If you like the show also, please go on ITunes and leave a positive review of the Deeper Waters Podcast.

In Christ,
Nick Peters

Special Edition Deeper Waters Podcast: Sean McDowell

What’s coming up? Let’s plunge into the Deeper Waters and find out.

Evidence. It’s a favorite word of the apologist. Many skeptics think we don’t want to talk about evidence, but in reality we do. We would love it if more conversations revolved around evidence. The question is, do we have the evidence that we need?

Josh McDowell’s books on Evidence That Demands A Verdict has long been a staple for many. Now, he has a new updated one out that he has done with his son Sean. Recognizing the need, I asked to be part of the launch team and so I have indeed gone through most of it and this Friday, in a special edition of the show, I will be interviewing one of the authors, Sean McDowell, on this book.

So who is he?

According to his bio:

Dr. Sean McDowell is a gifted communicator with a passion for equipping the church, and in particular young people, to make the case for the Christian faith. He connects with audiences in a tangible way through humor and stories while imparting hard evidence and logical support for viewing all areas of life through a Biblical worldview. Sean is an Associate Professor in the Christian Apologetics program at Biola University. And he is the Resident Scholar for Summit California.

Sean still teaches one high school Bible class, which helps give him exceptional insight into the prevailing culture so he can impart his observations poignantly to fellow educators, pastors, and parents alike. In 2008 he received the Educator of the Year award for San Juan Capistrano, California. The Association of Christian Schools International awarded Exemplary Status to his apologetics training. Sean is listed among the top 100 apologists. He graduated summa cum laude from Talbot Theological Seminary with a double Master’s degree in Theology and Philosophy. He earned a Ph.D. in Apologetics and Worldview Studies from Southern Baptist Theological Seminary in 2014.

Traveling throughout the United States and abroad, Sean speaks at camps, churches, schools, universities, and conferences. He has spoken for organizations including Focus on the Family, the Chuck Colson Center for Christian Worldview, Backyard Skeptics, Cru, Youth Specialties, Hume Lake Christian Camps, Fellowship of Christian Athletes and the Association of Christian Schools International. Sean has also appeared as a guest on radio shows such as Family Life Today, Point of View, Stand to Reason, Common Sense Atheism, and the Hugh Hewitt Show. Sean has been quoted in many publications, including the New York Times.

Sean is the author, co-author, or editor of over eighteen books including The Fate of the Apostles (Routledge, 2015), A New Kind of Apologist (Harvest House, 2016), The Beauty of Intolerance (Barbour 2016), Same-Sex Marriage: A Thoughtful Approach to God’s Design for Marriage, with John Stonestreet (Baker, 2014), Is God Just a Human Invention? with Jonathan Morrow, and Understanding Intelligent Design along with William A. DembskiSean has also written multiple books with his father, Josh McDowell, including The Unshakable Truth, More Than A Carpenter, and an update for Evidence that Demands a Verdict (2017). Sean is the General Editor for The Apologetics Study Bible for Students. He has also written for YouthWorker JournalDecision Magazine, and the Christian Research Journal. Follow the dialogue with Sean as he blogs regularly at seanmcdowell.org.

In April, 2000, Sean married his high school sweetheart, Stephanie. They have three children and live in San Juan Capistrano, California. Sean played college basketball at Biola University and was the captain his senior year on a team that went 30-7.

We’ll be having an hour-long discussion about this book, the impact the series has had through the years, and why you should get the new version. Sean has been a great guest before and I look forward to having him back on again. This will not cancel out the Saturday show. We will still have that. Please also consider going on ITunes and leaving a positive review of the Deeper Waters Podcast.

In Christ,
Nick Peters

I Survived The End Of The World….Again

What are we to say about end of the world predictions? Let’s plunge into the Deeper Waters and find out.

Many of you know about predictions being made about Rosh Hashanah this year. September 23, 2017 was supposed to be a date of huge prophetic significance. Well, that is if you listened to the “prophecy experts.” For the rest of us, we preferred to call it “Saturday.” Okay. Some of us called it Batman Day and went to our local comic book store to get a free Batman comic.

As for me, I decided this time I’d be an exception and make some predictions as well. I made these three. The amazing thing is as far as I have seen, they have held out.

Prediction #1: Nothing of eschatological significance will happen.

Prediction #2. People making these predictions will not repent when shown they were wrong but will simply recalculate.

Prediction #3. At the next event that they deem to be unusual, these people will start the whole cycle all over again.

The sad thing is this is an easy set of predictions to make because it happens so often. Has John Hagee repented for the Blood Moons hysteria that led to absolutely nothing? Nope. How many people have repented after a book that claimed XYZ was the antichrist was written and now that person is long dead and gone? Sorry. Not happening.

As I have said, being a prophecy expert would be a great job to have. You can say whatever you want and claim it’s from the Bible, be a best seller, have a great following with people hanging on your every word, be entirely wrong and demonstrably so, and yet still be regarded as an expert. All that’s left is for these people to go into politics.

If there was anything else I was noticing regularly, it was people on YouTube making videos and what would they point to? Experiences and dreams over and over. Scripture could be turned to, but only as an afterthought to confirm what was in the dream. To those who are saying that there are no coincidences with Christ, sure, but sometimes things happen that aren’t all about you. That dream you had last night? Maybe it was from God. Maybe also it was your brain sorting things out because you had too much pizza the night before.

You see, you don’t know that everything in a dream or your experience is a direct message from God. You don’t. This is what is said about Scripture. Try interpreting Scripture. (You know, that book that says about what you say is the return that no one knows the day or the hour.)

Why is it that I get on this so much? It’s not just because I’m an orthodox Preterist in my eschatology. My wife sure isn’t and she has a huge problem with these people as well. It’s because these people and this mindset give people excuses to not believe the Gospel. If they can’t trust you on what the Bible says in this case, why should they trust you on the resurrection?

Keep in mind, the Bible nowhere tells us to be predicting when Jesus will return. It doesn’t. If you are doing the Great Commission, it won’t matter anyway. If He returns tomorrow and you’ve been doing it, great! You’re ready! If He returns 1,000 years from now and you were doing it in your lifetime, great! You’re ready!

There are too many Christians out there that are so obsessed with the future return of Christ that they’re not doing anything with Him in the present. Instead, it’s becoming an embarrassment as this is the picture the world gets. Fox News even had a story about “Biblical Numerologists” saying the end of the world was coming. How much egg does the church have on its face because of these kinds of actions?

That’s one reason I want to take a hard stand against this from now on. Please Christians. Do not buy books that are claiming to be expert guides to prophecy. Do not go to ministries that claim to have the inside scoop on what’s going to happen in the future through prophecy. Do not support and encourage Christians that are trying to date the time that Jesus will return.

If God says something will happen in prophecy, it will happen. He doesn’t need your help. You have your marching orders already. That’s the Great Commission. Too many people try to find out who the antichrist is and spend less time thinking about who Jesus is. Too many out there can “prove” in minute detail every single point about what’s going to happen in the Great Tribulation, but they can’t give you a case for why you should think Jesus rose from the dead. That’s a problem.

As long as the Christian community supports such people, it will be encouraging them and helping to further embarrass. It is understandable some people have a hard time believing in Christianity for reasons like miracles and the like. We don’t need to give them another reason or have them think the Bible can’t be trusted because we are saying it is clearly teaching X when it is not and that can be too easily demonstrated.

I get that some of this crowd are waiting for Yom Kippur which is at the end of the month, but if nothing happens, then what? Will there be any repentance? If not, then you have to ask who these people are doing what they’re doing for the most? Is it really the honor of Jesus they think most of or their own?

In Christ,
Nick Peters

Is Jesus An Idol?

Do we make an idol out of Jesus? Let’s plunge into the Deeper Waters and find out.

My wife shared something that it was thought it would be good for me to respond to and, well, as you all know my wife gets first priority. A lesbian Methodist bishop, something to think about in itself, has said that we make an idol out of Jesus. Now I wanted to see what was said to make sure it was being understood. We don’t need any “Jesus is my boyfriend” type of messages out there. If that was the kind of thing being said, that would be fine, but no. Karen Oliveto has something different in mind.

For her, Jesus was indeed fully human, which we would all embrace as part of orthodoxy, but part of His humanity includes growing in moral character. It would be false to say that Jesus never grew as He walked this Earth. Luke 2:52 tells us that He did. It would be false to say Jesus came out of the womb knowing Greek, Hebrew, Aramaic, how to do quadratic equations, the distance between here and Alpha Centauri, and pontificating the Summa Theologica.

It would also be false to think that Jesus because He was God and man was superhuman in everything that He did. While Jesus could walk on water, if you were to have a swimming race between Jesus and Michael Phelps, your smart money is better spent on Michael Phelps winning. Michael Jordan would beat Jesus in a game of basketball. If you want to talk about physics, someone like Stephen Hawking would know more about that than Jesus would have. Jesus came and played by the rules after all. We dare not think He was God so much that it eclipsed His humanity. His humanity was entirely real.

The difference is with moral behavior. Jesus did not grow morally because He was the only one who never sinned. He was born without a sin nature. He did not become a more holy person throughout His life. He was pure and spotless from the beginning.

Oliveto’s main text to show Jesus growing supposedly is the story of the Canaanite woman who had a demon-possessed daughter. In the interest of fairness, this is a difficult passage to understand. It is easy to see how some people could see the account and think that Jesus is awfully cold. This is a woman with a demon-possessed daughter. Why not help her out? Why speak to her in such a way to refer to her as a dog?

What I think is going on is that Jesus is not just helping the woman, but He is also teaching His disciples. His disciples would have known about Jesus’s willingness to help out Gentiles seeing as he’d helped the Centurion’s servant and He’d delivered the man with the Legion inside of him. Still, old ways of thinking die hard. The Disciples would have grown up with an inherent distaste for the outsiders. Even after the resurrection, it took a vision to get Peter to share the Gospel with a Gentile.

So when this woman comes to Jesus, Jesus I think was playing along with what the disciples were saying who just wanted her sent away. The account starts with the disciples seen as being in the place of favor since they are the chosen ones of Jesus and the woman being a shameful figure seeing as she is an outsider. Jesus tests the woman to reveal her not to Him, for He knew what was in her heart already, but to reveal her to the disciples.

So what happens? This woman turns out to have greater faith than the disciples. The result is a complete turnaround. The woman is honored and the disciples are seen as the shamed ones. Jesus did not honor their request, the MEN who were closest to Him, but honored the request of the woman. This would have been a hard lesson for the disciples to learn that day.

Oliveto is certainly right that Jesus stood against the cultural norms and prejudices of His day. She is wrong in thinking this was a new revelation to Him. Jesus regularly shattered the viewpoint of those around Him. His own ministry was a challenge seeing as He was not one of the educated elite. He regularly interacted with women, would speak to Samaritans, dined with prostitutes and tax collectors, etc.

Oliveto is quite likely reading too much of herself into Jesus. It is true that we can put Jesus into roles He was never meant to be into, such as Jesus being your boyfriend, but it is false to say that we are in danger of making too much of Jesus. In reality, we are likely not seeing Him as He uniquely was and is. Skeptics today are regularly trying to find similarities between Jesus and other figures in ancient history. What is far more interesting is noting how Jesus is different from all other figures. Jesus is in a class by Himself.

It’s not Jesus who is prejudiced and bigoted and needs to be informed by us. It is the opposite. We have our prejudices and bigotry, and the main one many of us have is the assumption that we in our cultural milleu are enlightened and in the right entirely. If our moral stances disagree with Jesus, we really need to look at those moral stances.

Oliveto has certainly opened us up to something though. Jesus is far more different than we realize. In reality, this article reveals nothing new about Jesus. It sure reveals a lot about Oliveto.

In Christ,
Nick Peters

Book Plunge: Jesus and the Eyewitnesses, Second Edition

What do I think of Richard Bauckham’s book published by Eerdmans? Let’s plunge into the Deeper Waters and find out.

I want to think Eerdmans and Bauckham himself for making sure I got a review copy of this book. The first edition was indeed a classic and something all interested in the reliability of the Gospels should read. The second one is no exception and expounds further than the last one did.

Something that is striking to me about this book as I read through it is how different the argument is from most works. Most works will start with dating the Gospels and then argue from there by pointing to events like archaeological findings. Bauckham doesn’t do that, well not in the exact sense. Archaeology I think is only mentioned once that I recall and this concerning the destruction of Jerusalem and Josephus. The closest you get to dating is by looking at the names that show up in the Gospels.

Why would anyone do that? Because when we look at the Gospels, we see the names used in them match the commonly used names at the time and the ones that are exceptions match that same ratio as well. This is not the kind of thing that a later writer would easily produce. We can tell the common names today because we have a whole catalog available to us of all the names being used. Back then, you couldn’t jump on Google and see what popular names were so a writer would not know about that.

Interestingly to me, much of the time Bauckham spends examining Mark and John. Not much is said about Luke or Matthew, though some is of course. I find this surprising since for many of us, the place we’d go to the most for eyewitness testimony is Luke. He specifically mentions eyewitness testimony and there’s much archaeological evidence for Luke and Acts.

Meanwhile, John is usually seen as highly unreliable. Bauckham argues that the Gospel is likely from the perspective of the beloved disciple. He doesn’t believe this to be John, the son of Zebedee, but he does say that this person was part of Jesus’s entourage and was an eyewitness of what he reported. If this is so, then scholars really need to rethink how they see John.

But isn’t eyewitness testimony unreliable? You can see stories about how people got facts wrong about 9/11 when interviewed later about it. How can this be? These people were eyewitnesses. Bauckham does make a case for eyewitness testimony being reliable in many many cases.

Still, as I thought about this, I thought that many of these “eyewitnesses” were really “TV witnesses.” If we really wanted eyewitness testimony about an event like 9/11, what would be best would be to interview people like survivors who worked in the building, people who lost loved ones on that day, and firefighters and police officers who went in and got people out. These are all people who had skin in the game.

This would be the closest parallel perhaps to Jesus. If you want to know who to talk to about the life of Jesus, talk to the people who were active participants in it and not just bystanders. Sure, bystanders can get some things right, but they won’t remember long-term details. A college student watching 9/11 on TV won’t know as much about it as someone who had a loved one in the towers wondering if they would get out.

Speaking of this, many people like Carrier and others often talk about how the Gospels didn’t cite their sources like other writers did. One thing to say about this is there weren’t exactly many written materials to cite. A second thing to say is that ancient writers didn’t use footnotes and endnotes like we do and did not cite all their sources. A third thing is that if Bauckham is right, they did. When they named someone in the Gospels who was not a famous figure, this was a method of citation. Names could drop out then because that person had died and was no longer available.

One example I can think of immediately with this is the resurrection of Jesus in John. In his Gospel, only Mary Magdalene is named, but in the story she uses the word “we” to describe going to the tomb. Could it be that there were other women there, but only Mary is named because only she was still alive?

One other point worth mentioning is that according to Bauckham, form criticism is dead. One can certainly hope so. We have learned so much since the time of Bultmann and others that we should discard an ideology if it is no longer being used. Unfortunately, we do live in the day and age of the internet where an idea being dead doesn’t mean it can’t be used. (Those of you who argue Jesus never existed and is a copy of pagan gods? I’m talking to you especially.)

This book is full of many in-depth arguments, many of which are too in-depth to go into here. Anyone wanting to discuss the reliability of the Gospels owes it to themselves to check out this work. Bauckham is no slouch in the field and his reputation should not be taken lightly. I hope this study will be the start of many many more such studies.

In Christ,
Nick Peters

Deeper Waters Podcast 7/29/2017: Tony Costa

What’s coming up? Let’s plunge into the Deeper Waters and find out.

The resurrection is the central claim of Christianity. All the theistic arguments in the world can work, but if Jesus did not rise, then all is for naught. Christianity is bogus at that point. This is what everything hangs on. It’s important then that Christians understand and have a good defense of this doctrine.

Can a modern man really believe that a man came back from the dead? How can we trust accounts that are 2,000 years old when it comes to these monumental claims? Don’t extraordinary claims require extraordinary evidence? Weren’t the people who believed this living in a pre-scientific culture and today we all know better?

We have had shows on this before, but to discuss it this time, I decided to bring on someone I haven’t brought on before. This person got in touch with me originally after seeing the replies that I had made to a certain John Tors. I had heard this person on Unbelievable before and knew that I wanted them on so I decided to take advantage of the email and they agreed to come on. That person is Tony Costa. So who is he?

So who is he?

Tony Costa has earned a B.A. and an M.A. in the study of religion, biblical studies, and philosophy from the University of Toronto. Tony received his Ph.D. in the area of theology and New Testament studies from Radboud University in the Netherlands. His area of expertise is biblical and systematic theology, cults, the New Age Movement, and comparative world religions with a specialization in Islam. Tony is also an ordained minister of the Gospel. As a Christian apologist Dr. Costa gives reasons for the valid belief in Christianity and also advocates the unique claims of Jesus Christ. He also lectures and debates at various universities and colleges on the existence of God, Muslim-Christian relations, as well as the credibility of the Christian faith. Tony is a professor of apologetics with the Toronto Baptist Seminary. He also teaches as an Instructor with the School of Continuing Studies at the University of Toronto in the area of New Testament studies and Second Temple Judaism. He serves as an adjunct professor with Heritage College and Seminary in Cambridge, Ontario and Providence Theological Seminary in Franklin, Tennessee. Tony is also a member of the Network of Christian Scholars in Canada. He has lectured throughout Canada, the United States, and overseas. He is the author of Worship and the Risen Jesus in the Pauline Letters (New York: Peter Lang Publishers, 2013), as well as a contributor of scholarly essays in Christian Origins and Greco-Roman Culture, and Christian Origins and Hellenistic Judaism and various journals. Tony is happily married to a wonderful wife, has 3 children, and a grandson, and resides in Toronto, Canada.

This is the central doctrine. We’ve had Gary Habermas and Mike Licona both come on to talk about it. This time, Tony Costa will be in the hot seat and I plan to ask him the most difficult questions I can and see if the resurrection can stand up. I hope you’ll be looking forward to this one and leave a positive review of the Deeper Waters Podcast on ITunes.

In Christ,
Nick Peters

A Response to Schrodinger’s Christian on the Empty Tomb

Did Jesus leave behind an empty tomb? Let’s plunge into the Deeper Waters and find out.

I was alerted recently to a blog by someone known as Schrodinger’s Christian (SC from now on) who claims to be a doubting Christian and in this post is arguing against the empty tomb. I looked through and saw more of the same and decided since it was late in the evening that I would write a response to it. Now that that time has come, what can be said to a post like this?

First off, I think it’s noteworthy that such an emphasis is placed on an error-free text. I’ve said before that inerrancy is a secondary issue and while it is no doubt an important one, it is too easy to marry one’s Christianity to inerrancy. We see at the start Defending Inerrnacy cited and I’m not surprised it did not have much effect. SC is right in that we must look when doing history to what is probable, but there will be no need to defend inerrancy here to make the case for the empty tomb. Of course, the writings of the Gospels must be taken into consideration, but we don’t need to treat them as inerrant or inspired to make the case.

SC goes on to say that he thought that it was unanimous among historians that there was an empty tomb. I would very much like to know where he got this idea. As someone who knows extremely well both of the main people behind the minimal facts approach, I have never once heard any of them utter such a thing. Is it a majority view? Yes. Is it a unanimous view? Not at all.

He goes on to list a number of points such as Mark is the first mention of an empty tomb, Paul doesn’t hold to it, Mark’s ending isn’t original, no other sources talk about the empty tomb, etc. All of these are of course disputed to some degree, but let’s look and see what he does with them. Does he also interact with the scholars in the field on this?

SC starts with Paul asking why Paul doesn’t ask where the body went and why he doesn’t ask his detractors to explain what happened? The reason is because no one there was doubting that Jesus rose from the dead. Paul is making a classical argument and the start of it is stating what we all agree on. Here’s where we agree. Jesus was raised from the dead. The argument in 1 Cor. 15 is on the general resurrection. Gentiles would be able to say Jesus was an exception because of who He was. Paul starts off by giving the agreed statement on Jesus’s resurrection, an early Christian creed.

In fact, SC shows no knowledge that this is a creed in this post. (Noteworthy that by that standard that he has given, it is probable that he does not know this since surely he would have mentioned it since saying an early creed doesn’t mention an empty tomb would help his case.) This is the earliest account we have of the resurrection, but it is not meant to be a Gospel account. It is meant to give the bare facts and does it include an empty tomb? I contend that it does.

Where? It says Jesus was dead, then he was buried, then he was raised. That means the place where he was buried was empty which would mean an empty tomb. I also contend based on the arguments of Licona and Martin and Gundry and Wright and others that Paul believed fully in a bodily resurrection in the passage. SC lives in a world where explicit mention needs to be made. (Yet keep in mind by that standard, SC doesn’t have the basic knowledge about this being a creed since he does not explicitly mention it.)

Well what about veneration? Here, I wish for the reader to keep in mind that first off, since Christianity was a shameful cult at the time, it’s doubtful the Jewish leaders would allow any homage to be paid to the tomb of Jesus. They would have wanted to silence the cult and they were not above persecution. Thus, one reason for this non-veneration was because of the Jewish leaders.

Second, veneration took place to honor the dead. Jesus’s tomb would not be venerated because Jesus was not dead. He was live. You don’t go and lay wreaths or such on a tomb when there’s no one in it.

Finally, http://enoch2112.tripod.com/ByronBurial.htmByron McCane’s article on the shamefulness of Jesus’s burial is most helpful. McCane contends that the burial of jesus was a shameful burial and one that the followers of Jesus would not want to draw any more attention to than necessary. As McCane says

The shame of Jesus’ burial is not only consistent with the best evidence, but can also help to account for an historical fact which has long been puzzling to historians of early Christianity: why did the primitive church not venerate the tomb of Jesus? Joachim Jeremias, for one, thought it inconceivable (undenkbar) that the primitive community would have let the grave of Jesus sink into oblivion. Yet the earliest hints of Christian veneration of Jesus’ tomb do not surface until the early fourth century CE. It is a striking fact–and not at all unthinkable–that the tomb of Jesus was not venerated until it was no longer remembered as a place of shame.

SC then goes on to say that Romans did not do decent burials. He is correct, if he was talking about anywhere else in the Roman Empire. Not in Palestine. In Palestine, for the most part, Jews were granted tolerance with their religious observances. Part of that included burying the dead. It didn’t matter if the person was a saint or a criminal. Burial was mandatory. In peacetime then, the Romans let the Jews observe burial practices.

Why was this? Because if you bury a body in a shallow grave, the land could be polluted by the dead body. Consider also that a dog or a bird could get a part of the body and bring it into the temple and rendering the place unclean. This could not happen. For the purity of the land, all bodies had to be dealt with properly and while Jesus was seen as a wicked blasphemer, He still had a body.

SC says we have no record of a criminal being allowed burial after death. For one thing, not many Jews would write about the burial practices of criminals so why is this a shock? Second, we do in fact have evidence of someone who was crucified being in a tomb. This alone would be enough to render the objection moot.

He also says it would make no sense for Joseph of Arimathea to be involved in the process, but why? Are we to suppose that just everyone in the Sanhedrin automatically agreed with the verdict? Considering this was a kangaroo court, perhaps also not even everyone was there but just the ones available. This wasn’t a court interested in truth after all.

So why would Joseph do the job? Because since the Sanhedrin ordered the death of Jesus, they were responsible for what happened to the body. Joseph took advantage of this along with Nicodemus. Note that the family did not do this. The family would not be allowed to approach a criminal and mourn for him. This was to shame. Joseph and Nicodemus both do try to do what they can with spices and such to give some honor to Jesus, but it is like having someone with a gushing wound and thinking a child’s band-aid will heal it up.

It’s also worth nothing what a Jewish scholar of Jewish burial practices at the time of Jesus has to say about this.

“Jesus came from a modest family that presumably could not afford a rock- cut tomb. Had Joseph not offered to accommodate Jesus’ body his tomb (according to the Gospel accounts) Jesus likely would have been disposed in the manner of the lower classes: in a pit grave or trench grave dug into the ground. When the Gospels tell us that Joseph of Arimathea offered Jesus a spot in his tomb, it is because Jesus’ family did not own a rock- cut tomb and there was no time to prepare a grave- that is there was no time to dig a grave, not hew a rock cut tomb(!)—before the Sabbath. It is not surprising that Joseph, who is described as a wealthy and perhaps even a member of the Sanhedrin, had a rock-cut family tomb. The Gospel accounts seem to describe Joseph placing Jesus’ body in one of the loculi in his family’s tomb. (Jodi Magness, Stone and Dung, Oil and Spit: Jewish Daily Life in the Time of Jesus, pg 170)

“There is no need to assume that the Gospel accounts of Joseph of Arimathea offering Jesus a place in this family tomb are legendary or apologetic. The Gospel accounts of Jesus’s burial appear to be largely consistent with the archeological evidence” ( Magness, pg 171)

Also, if more is needed, I did do some interviews on this. I interviewed Greg Monette who is doing his Ph.D. on the burial of Jesus. I also interviewed Craig Evans on his book Jesus and the Remains of His Day and we talked about the burial of Jesus in that. It also hasn’t escaped my notice that SC did not cite any scholars in his case.

So let’s conclude by looking at the questions SC thinks we need to answer.

  1. Why did Mark need to say that the women told nobody about the tomb?
  2. Why did Paul not mention an empty tomb in his argument for the resurrection?
  3. Why do the resurrection accounts diverge so wildly after Mark’s account?
  4. Why do we not have any external sources for an empty tomb?
  5. Why was Jesus’ tomb, the location of the resurrection of God Incarnate, not venerated by early Christians when it was otherwise customary to do so?
  6. Why did the Romans allow Jesus to be buried when it would have been historically unprecedented, hurting the Roman legal system and undermining the purpose of the crucifixion as a whole?
  7. Why would a member of the Sanhedrin, who just voted to have Jesus killed as a blasphemer, request Jesus’ body?
  8. For that matter, how was there a unanimous vote if there were at least two known Jesus-followers on the council?

1.  Because Mark is a writer who prefers shock and awe. It’s possible the original ending was lost and it’s also possible Mark left it this way because it was the job of the audience to tell the message.

2. Because he didn’t need to. If he has a death and a burial and a resurrection, then that means the tomb was empty. The tomb was also shameful and thus not mentioned.

3. Probably because you have different eyewitnesses giving their accounts. This objection relies more on inerrancy.

4. Because it was a shameful event. We also don’t have any dispute that Jesus was buried for at least the first 300 years.

5. Because the burial was shameful and Jesus wasn’t there anyway.

6. Because toleration was granted to Jewish purity practices in the holy land.

7.Because he was a secret sympathizer and was trying to give some honor to Jesus.

8. Because it doesn’t mean everyone was there. It was a kangaroo court after all.

We conclude that SC really doesn’t have much of a case. Hopefully, he’ll spend more time interacting with scholarship and less time with concerns about inerrancy. He would also be benefitted by learning about the honor-shame culture of the New Testament.

In Christ,
Nick Peters

Book Plunge: Seeing Through Christianity Part 4

What do we do with the atonement? Let’s plunge into the Deeper Waters and find out.

As we continue through Zuersher’s work, we come to a chapter on atonement. Now I’ll state this upright. I have not spent much time looking at a lot of theories of the atonement. I have read Wright’s recent work on the cross. I think it’s an excellent work. Still, I cannot speak as an authority on the atonement, but that could be in some ways an advantage here.

You see, the reason I don’t see this as a defeater here is this is my situation. I have enough evidence to convince me that God exists. I have enough evidence to convince me of the full deity of Jesus. I have enough evidence to convince me that Jesus rose from the dead physically. I have enough evidence to convince me that Scripture is reliable. Does it make any sense to anyone to say “I’m not fully clear on how atonement works, so therefore I should doubt that Christianity is true.”?

Of course not. Any area of study will always have some unanswered questions. Consider for instance in science, when we see creatures that seem incredibly advanced. Does this mean every evolutionist will just throw in the towel and abandon the theory wholesale? Not at all, nor would I expect them to. One looks at the primary data they have for a position even if secondary details aren’t exactly clear.

Zuersher says first that there is disagreement means that this is being made up as we go along. He says that this means we do not have some privileged path to the divine. If by that He means that God is not obligated to answer all of our questions for us, that is entirely correct. If He means that we do not have the way to God in Christ, that would be wrong, but believing we do doesn’t mean we have perfect atonement knowledge.

The next part is one that Zuersher gets so close to the truth of matters, but then He rejects it for theological reasons. Zuersher says that satisfaction says that God’s honor must be restored, but if that’s true, then God has personality traits unworthy of a morally perfect being. It’s truly tragic how close Zuersher gets to good theology but then allows his cultural prejudices and lack of understanding of honor to get in the way.

To begin with, I don’t think it’s right to speak of God as a morally perfect being. A morally perfect being is one that does that which they ought to do always. God has no ought. He does not owe anyone anything. God is instead a good being. He is perfect and lacking nothing in Himself.

So how could God be lacking honor? It’s not a lack in Himself. It’s rather how God is perceived. There were two kinds of honor in the ancient world. One was one had based on who they were and their lineage and such. God’s honor is untouched here. The other is their reputation. How are they perceived in the eyes of others? Here, God’s reputation is tied to how He is seen in the eyes of humanity and how we treat Him. We can live lives that honor God or not. Zuersher rejects this without bothering to understand the culture or the theology.

Third, he says that God could just forgive. After all, we do it. Sure, but we are not the ones that are perfectly good and holy. If God just lets it go, He is saying that our well-being is of greater importance than His goodness. In other words, the good of man outranks the good of God. God is treating sin as no big deal, when every sin is really an act of divine treason.

He next says that if Jesus had a fully human nature, then what happened on the cross was murder since it was a human sacrifice. Well, he is right that it is murder. Jesus submitted to the ruling authorities. This is also not the same as suicide. The authorities did not realize what they were doing, but many holy men in Judaism dying would see themselves as dying for the sins of the people.

He also says that a willing death does not excuse the executioners. Of course not. Whoever said that it did? They were fully convinced they were doing right. My statement about this has been that either Jesus was the wickedest man who ever lived and the crucifixion was the most just and righteous act of all to stop Him, or He was the most righteous man who ever lived and the crucifixion was the most wicked act of all time.

He then goes into the claims of how Jesus was an invalid sacrifice. I recommend the works of Michael Brown here on answering Jewish objections to Jesus. Brown has looked at this a lot more than I have.

Next, he argues that this was not a real sacrifice since Jesus did not stay dead. One wonders how this is so. Once the offering is given to God, God can do with it what He wants. If He wants to resurrect Jesus, then He can resurrect Jesus. This would be God’s vindication on the life and claims of Jesus.

He also argues that the theory is immoral since it undermines individual responsibility by having someone accept Jesus’s sacrifice. On the contrary, it upholds it. When presented with the claims of Christ, one must accept their responsibility for the sins that got Him there.

Finally, Zuersher ends with saying that educated men and women hold to atonement thinking today should require no further comment. I instead think that someone can bother to write a book responding to a view without interacting with the best scholarship on it should require no further comment. Sadly, Zuersher does this consistently.

In Christ,
Nick Peters

Book Plunge: Leading Lawyers’ Case For The Resurrection

What do I think of Ross Clifford’s book published by 1517 Legacy? Let’s plunge into the Deeper Waters and find out.

Lawyers are people who specialize in evidence and making the best case they can. They’re meant to examine their side and the other side and be prepared for the best objections. They stake their reputation on presenting the best argument and being able to best their opponents with evidence and argumentation.

So what about a case like the resurrection? Could legal argumentation be used to back that case? Would any lawyer really take on the case that Jesus rose from the dead and argue in a court of law that that is what happened and expect that a rational jury would conclude that they were correct?

Apparently, Clifford has found seven who would. The eighth, Morrison, with his book Who Moved The Stone? is not a lawyer, but used many of the same techniques. He used them so well he is often thought of as being a lawyer. Clifford takes each of these lawyers on a cumulative case step by step to establish the verdict that Jesus rose from the dead.

Clifford is a lawyer as well and so he knows how to examine the case and see that there’s no funny business being pulled. He has brought together a quick resource that can be read easily and doesn’t use a lot of legal terminology that would confuse the layman. It’s also a short work. You can read it in a day or two, quite possibly a date if you really work at it.

He also has not found slouches in the field. All of the men here were recognized in their own time including if that time is our present. Clifford includes an introduction to their life and their legal practice. He then goes through each one and gives a brief summary of the case that they especially argued for.

Also useful will be the appendices in the back. One particular one involved a claim that is often heard today and that was dealing with the charge that the Gospels would be seen as hearsay evidence. Clifford shows that this is not the case and then points to a resource that can be used to show other cases that were solved on similar grounds. One difference he gives is that the cases that do not allow hearsay are more about a particular individual and not a particular truth claim. An individual would get to face his accuser in court after all.

Clifford’s book left me impressed with the legal case and thinking that legal apologetics is something I need to take a lot more seriously. If anything, I would have liked Clifford to have added in his own case. A brief chapter would be good on how Clifford would have gone forward in making a case that Jesus rose from the dead. Perhaps sometime in the future Clifford could write out a dialogue of sorts where he would describe a court case and the case for the resurrection being made to show how this would be done.

Those interested in defending the resurrection owe it to themselves to get this book. It is a good and small introduction and will point you to other leading lawyers who can make a case. The defense of Christ is helped by having the best from all fields after all.

In Christ,
Nick Peters