Category Archives: Polemics

Polemics

Why does atheist historian Gerd Ludemann accept the post-mortem experiences of the risen Jesus?

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William Lane Craig explains why even atheist historians like Gerd Ludemann accept that the earliest followers of Jesus had experiences in which Jesus appeared to them as resurrected Lord.

Excerpt:

Fact #3: On multiple occasions and under various circumstances, different individuals and groups of people experienced appearances of Jesus alive from the dead. This is a fact which is almost universally acknowledged among New Testament scholars, for the following reasons:

1. The list of eyewitnesses to Jesus’s resurrection appearances which is quoted by Paul in I Cor. 15. 5-7 guarantees that such appearances occurred.

2. The appearance traditions in the gospels provide multiple, independent attestation of such appearances.

With respect to the first supporting line of evidence, it is universally accepted on the basis of the early date of Paul’s tradition as well as the apostle’s personal acquaintance with many of the people listed that the disciples did experience postmortem appearances of Christ. Among the witnesses of the resurrection appearances were Peter, the immediate circle of the disciples known as “the Twelve,” a gathering of 500 Christian believers (many of whom Paul evidently knew, since he was aware that some had died by the time of his writing), Jesus’s younger brother James, and a wider group of apostles. “Finally,” says Paul, “as to one untimely born, he appeared also to me” (I Cor. 15.8).

The second supporting line of evidence appeals again to the criterion of multiple attestation. The Gospels independently attest to postmortem appearances of Jesus, even to some of the same appearances found in Paul’s list. Wolfgang Trilling explains,

From the list in I Cor. 15 the particular reports of the Gospels are now to be interpreted. Here may be of help what we said about Jesus’s miracles. It is impossible to ‘prove’ historically a particular miracle. But the totality of the miracle reports permits no reasonable doubt that Jesus in fact performed ‘miracles.’ That holds analogously for the appearance reports. It is not possible to secure historically the particular event. But the totality of the appearance reports permits no reasonable doubt that Jesus in fact bore witness to himself in such a way.38

The appearance to Peter is independently attested by Paul and Luke (I Cor. 15.5; Lk. 24.34), the appearance to the Twelve by Paul, Luke, and John (I Cor. 15.5; Lk. 24:36-43; Jn. 20.19-20), the appearance to the women disciples by Matthew and John (Mt. 28.9-10; Jn. 20.11-17), and appearances to the disciples in Galilee by Mark, Matthew, and John (Mk. 16.7; Mt. 28. 16-17; Jn. 21). Taken sequentially, the appearances follow the pattern of Jerusalem-Galilee-Jerusalem, matching the festival pilgrimages of the disciples as they returned to Galilee following the Passover/Feast of Unleavened Bread and traveled again to Jerusalem two months later for Pentecost.

Lüdemann himself concludes, “It may be taken as historically certain that Peter and the disciples had experiences after Jesus’s death in which Jesus appeared to them as the risen Christ.”39 Thus, we are in basic agreement that following Jesus’s crucifixion various individuals and groups of people experienced appearances of Christ alive from the dead. The real bone of contention will be how these experiences are best to be explained.

Triablogue notes that most historians accept these post-mortem experiences of the risen Jesus:

In their 2004 book, Gary Habermas and Michael Licona mention five facts accepted by the large majority of scholars:

1. Jesus died by crucifixion.
2. Jesus’ disciples believed that he rose and appeared to them.
3. The church persecutor Paul was suddenly changed.
4. The skeptic James, brother of Jesus, was suddenly changed.
5. The tomb was empty.

Habermas and Licona write:

“On the state of Resurrection studies today, I (Habermas) recently completed an overview of more than 1,400 sources on the resurrection of Jesus published since 1975. I studied and catalogued about 650 of these texts in English, German, and French. Some of the results of this study are certainly intriguing. For example, perhaps no fact is more widely recognized than that early Christian believers had real experiences that they thought were appearances of the risen Jesus. A critic may claim that what they saw were hallucinations or visions, but he does not deny that they actually experienced something….roughly 75 percent of scholars on the subject accept the empty tomb as a historical fact.” (The Case for the Resurrection of Jesus [Grand Rapids, Michigan: Kregel Publications, 2004], pp. 60, 70)

Habermas and Licona explain that even “the majority of nonbelieving scholars” (p. 149) accept such facts, not just Christian scholars. And even many professing Christian scholars are Christian in name, but reject much of what Christians have traditionally believed. Skeptics sometimes suggest that a scholarly consensus on facts related to Jesus’ resurrection isn’t of much significance, because so many of the scholars are Christians, but traditional Christians make up only a small percentage of scholarship.

When talking about the appearances, the challenge is always to make the move from “through they saw” to “they actually saw”. In chapter 6 of their introductory book on the resurrection of Jesus, “The Case for the Resurrection of Jesus“, Mike Licona and Gary Habermas give some reasons why the post-mortem appearances of Jesus were not hallucinations. First, they argue that hallucinations are had by individuals, not groups. Second, they argue that the hallucination hypothesis leaves the empty tomb unexplained. It also doesn’t explain the appearances to skeptical James and antagonistic Paul. Finally, the appearance narratives are too varied to be hallucinations, i.e. – individuals, groups, friends, enemies, different times and different places.

If you want to read a scholarly response to the hallucination hypothesis, it’s right in the article by Dr. Craig that I was quoting from above. He assesses the hallucination hypothesis as put forward by atheist scholar Gerd Ludemann against the standard criteria for judging multiple competing historical explanations. It’s too much to quote here, but click through and read it when you can. If you want to see a good summary of the arguments for the empty tomb, go right here.

See it used in a debate

You can see the arguments made and defended from criticism in this debate with the atheist scholar James Crossley.

This my favorite resurrection debate.

Polemics

J. Warner Wallace: science and the Bible agree on creation of the universe

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I always recommend that Christians who want to make a positive case for Christian theism begin with the evidence that caused scientists to accept that the universe had a beginning. I don’t recommend stating the kalam argument, or any Bible verses, or any philosophical arguments. Instead, I recommend that they tell the story of how the evidence that led up to the discovery of the Big Bang cosmology was discovered. Who made the discoveries of the evidence, what was the evidence, when was it discovered, and how was it discovered.

Here’s Wallace’s post on it.

Excerpt:

The Second Law of Thermodynamics

This law (also known as the Law of Increased Entropy) recognizes the following: While the quantity of energy within a closed, isolated system (like the Universe) remains the same, the amount of usable energy deteriorates gradually over time. “Usable energy is inevitably used for productivity, growth and repair. In the process, usable energy is converted into unusable energy. Thus, usable energy is irretrievably lost in the form of unusable energy.”

Many of us have played with wind-up toys over the years. After toys of this nature are wound, there is a limited period of time in which we can enjoy them. Within a few seconds, wind-up toys slow down and stop; they run out of energy. Imagine walking into an empty room and discovering a wind-up toy sitting on the floor, still operating (unwinding). The discovery of this toy (and the fact it is still in the process of unwinding), would raise two reasonable inferences: (1) the toy was recently wound at a fixed point in the not-too-distant past, and (2) there was an adequate cause responsible for the initial winding. In other words, you would start looking for the “winder” somewhere in the room, given the fact the toy was still in the process of unwinding. We happen to be living in a “wind-up” universe slowly losing its usable energy. If the universe had no beginning and was infinitely old, why would there be any usable energy still available to us? The fact there is still usable energy in the universe points to a beginning in which the universe was tightly wound, and causes us to look for the cause responsible for such winding.

The Expansion of the Universe
Over the years, a number of scientists have calculated or observed the expansion of the universe. In 1905, Albert Einstein developed the Special Theory of Relativity involving measurements of length, velocity and time from moving observers. These equations led to the now famous E = mc2 equation, which describes how matter and energy can be converted from one form to another. In 1915, by applying relativity to Newtonian physics, Einstein derived the equations of general relativity which describe the relationships between gravity, the speed of light, mass, and other factors in regard to the universe as a whole. His work was consistent with an expanding universe. While this conclusion was initially troubling to Einstein, other mathematicians and scientists were coming to the same conclusion.

Alexander Friedman, a Russian mathematician working in the 1920’s with Einstein’s theories, used the mathematics to prove the universe is expanding. His work was being paralleled at the time by astronomers in Belgium who independently came to the same conclusion. An astronomer named Vesto Slipher presented findings at an obscure astronomy meeting in 1914 which showed that several ‘nebulae’ were receding away from the earth. A graduate student named Edwin Hubble was in attendance and realized the implications. Hubble later proved that these nebulae were actually galaxies, composed of billions of stars. In 1929 he proposed the law of red shifts. Galaxies which are moving away from the earth demonstrate emission spectra with bands shifted toward the red end of the spectrum, and Hubble observed these distant galaxies demonstrated this red shift phenomena. In essence, he proved by observation the universe is indeed expanding.

Our universe is expanding like a balloon. Imagine individual galaxies drawn on the balloon’s surface. As the edge of the balloon expands, the edge galaxies move away from center and away from each other. This is what we are seeing in our universe today. If we could go back in time and reverse the process (“deflate the balloon”), we would eventually arrive at an initial point of convergence. Once again, the science demonstrates our universe had a beginning.

The Radiation Echo
In 1964, two American physicists and radio astronomers, Arno Allan Penzias and Robert Woodrow Wilson, happened upon an important discovery. They were unable to eliminate the radio signal “noise” from their large antenna at the Bell Telephone Laboratories in New Jersey, regardless of where in the universe they tried to point their instrument. As a result, they began to consult with colleagues to determine the cause of this background noise. Phillip James Edwin Peebles, a physicist and theoretical cosmologist at Princeton University, suggested the noise might not be from the antenna at all. Instead, he proposed they might be detecting the residual “background radiation” caused when the universe first came into being. Penzias and Wilson pursued this line of investigation and confirmed Peebles’ suspicions. Numerous additional experiments and observations have since established the existence of cosmic background radiation (culminating in data from the Cosmic Background Explorer satellite launched in 1989). For many scientists, this discovery solidified their belief the universe had a beginning at a fixed point in the past.

Wallace gets these evidences from a book by famous agnostic astornomer Robert Jastrow, former head of the NASA Goddard Space Institute. The book is called “God and the Astronomers”. I have the second edition.

Wallace is working on a new book. Not much is known about it, but based on photos of the books he is reading, it’s something to do with cosmology. If he can write a book for Christians that’s as easy to read as his “Cold Case Christianity”, then we are really going to gain some ground in the culture. The more Christians understand the science of cosmology, the more likely the culture as a whole is going to be to respect the Creator and Designer of the universe.

Polemics

Darwinist and atheist P.Z. Myers thinks that origin of life is part of evolution

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J. Warner Wallace tweeted this post by vjtorley from Uncommon Descent.

Excerpt:

On a deeper level, however, the skeptics’ attempt to divorce to the theory of evolution from the origin of life is fundamentally flawed. “Says who?”, you ask. Says evolutionary biologist PZ Myers, that’s who – in his 2008 post, 15 misconceptions about evolution. Myers was responding to a list of common myths about Darwin’s theory of evolution, drawn up by Listverse founder Jamie Frater. For the most part, Professor Myers thought Frater’s post was excellent, but on a couple of points, he differed sharply with Frater’s responses to these myths about evolution. Frater had argued that evolution doesn’t deal with the origin of life, but PZ Myers argued that this compartmentalization of the two issues was tantamount to “cheating”:

[Myth] #15 is also a pet peeve [of mine]: “Evolution is a theory about the origin of life” is presented as false. It is not. I know many people like to recite the mantra that “abiogenesis is not evolution,” but it’s a cop-out. Evolution is about a plurality of natural mechanisms that generate diversity. It includes molecular biases towards certain solutions and chance events that set up potential change as well as selection that refines existing variation. Abiogenesis research proposes similar principles that led to early chemical evolution. Tossing that work into a special-case ghetto that exempts you from explaining it is cheating, and ignores the fact that life is chemistry. That creationists don’t understand that either is not a reason for us to avoid it.

Well, there you have it. If you accept that “life is chemistry,” as any card-carrying materialist surely does, then you cannot honestly maintain that the evolution of life should be studied in isolation from the question of how it originated.

Myers is wrong about a lot, but this time he is right on the money.

Darwinists who are trying to avoid putting forward a naturalistic theory for the origin of life better think again. In order to affirm that naturalistic mechanisms can account for the diversity of life, you do have to explain the origin of life. If that is the place where an intelligent cause is needed to explain the information, then that’s enough to cast doubt on naturalism. There has to be a seamless chain of cause and effect for naturalism to be true. Any discontinuity, whether it be the creation event or the origin of life, is lethal to naturalism.