There is a very famous thought experiment from UC Berkeley philosopher John Searle that all Christian apologists should know about. And now everyone who reads the Wall Street Journal knows about it, because of this article.
In that article, Searle is writing about the IBM computer that was programmed to play Jeopardy. Can a robot who wins on Jeopardy be “human”? Searle says no. And his famous Chinese room example (discussed in the article) explains why.
Imagine that a person—me, for example—knows no Chinese and is locked in a room with boxes full of Chinese symbols and an instruction book written in English for manipulating the symbols. Unknown to me, the boxes are called “the database” and the instruction book is called “the program.” I am called “the computer.”
People outside the room pass in bunches of Chinese symbols that, unknown to me, are questions. I look up in the instruction book what I am supposed to do and I give back answers in Chinese symbols.
Suppose I get so good at shuffling the symbols and passing out the answers that my answers are indistinguishable from a native Chinese speaker’s. I give every indication of understanding the language despite the fact that I actually don’t understand a word of Chinese.
And if I do not, neither does any digital computer, because no computer, qua computer, has anything I do not have. It has stocks of symbols, rules for manipulating symbols, a system that allows it to rapidly transition from zeros to ones, and the ability to process inputs and outputs. That is it. There is nothing else.
Here is a link to the full article by John Searle on the Chinese room illustration.
By the way, Searle is a naturalist – not a theist, not a Christian. Now, let’s hear from a Christian scholar who can make more sense of this for us.
Popular discussions of AI often suggest that if you keep increasing weak AI, at some point, you’ll get strong AI. That is, if you get enough computation, you’ll eventually get consciousness.
The reasoning goes something like this: There will be a moment at which a computer will be indistinguishable from a human intelligent agent in a blind test. At that point, we will have intelligent, conscious machines.
This does not follow. A computer may pass the Turing test, but that doesn’t mean that it will actually be a self-conscious, free agent.
The point seems obvious, but we can easily be beguiled by the way we speak of computers: We talk about computers learning, making mistakes, becoming more intelligent, and so forth. We need to remember that we are speaking metaphorically.
We can also be led astray by unexamined metaphysical assumptions. If we’re just computers made of meat, and we happened to become conscious at some point, what’s to stop computers from doing the same? That makes sense if you accept the premise—as many AI researchers do. If you don’t accept the premise, though, you don’t have to accept the conclusion.
In fact, there’s no good reason to assume that consciousness and agency emerge by accident at some threshold of speed and computational power in computers. We know by introspection that we are conscious, free beings—though we really don’t know how this works. So we naturally attribute consciousness to other humans. We also know generally what’s going on inside a computer, since we build them, and it has nothing to do with consciousness. It’s quite likely that consciousness is qualitatively different from the type of computation that we have developed in computers (as the “Chinese Room” argument, by philosopher John Searle, seems to show). Remember that, and you’ll suffer less anxiety as computers become more powerful.
Even if computer technology provides accelerating returns for the foreseeable future, it doesn’t follow that we’ll be replacing ourselves anytime soon. AI enthusiasts often make highly simplistic assumptions about human nature and biology. Rather than marveling at the ways in which computation illuminates our understanding of the microscopic biological world, many treat biological systems as nothing but clunky, soon-to-be-obsolete conglomerations of hardware and software. Fanciful speculations about uploading ourselves onto the Internet and transcending our biology rest on these simplistic assumptions. This is a common philosophical blind spot in the AI community, but it’s not a danger of AI research itself, which primarily involves programming and computers.
AI researchers often mix topics from different disciplines—biology, physics, computer science, robotics—and this causes critics to do the same. For instance, many critics worry that AI research leads inevitably to tampering with human nature. But different types of research raise different concerns. There are serious ethical questions when we’re dealing with human cloning and research that destroys human embryos. But AI research in itself does not raise these concerns. It normally involves computers, machines, and programming. While all technology raises ethical issues, we should be less worried about AI research—which has many benign applications—than research that treats human life as a means rather than an end.
When I am playing a game on the computer, I know exactly why what I am doing is fun – I am conscious of it. But the computer has no idea what I am doing. It is just matter in motion, acting on it’s programming and the inputs I supply to it. And that’s all computers will ever do. Trust me, this is my field. I have the BS and MS in computer science, and I have studied this area. AI has applications for machine learning and search problems, but consciousness is not on the radar. You can’t get there from here.
The topic: What are the arguments that make belief in God reasonable or unreasonable?
First speech: arguments for reasonableness of belief in God
Second speech: respond to arguments against reasonableness of belief in God
Contingency argument: God – a transcendent, personal being – is the explanation of why a contingent universe exists.
Cosmological argument: God is the cause of the beginning of the universe, which is attested by physics and cosmology.
Applicability of mathematics to nature: God is the best explanation for the applicability of mathematics to nature.
Fine-tuning argument: God is the best explanation of the fine-tuning of the universe to permit life.
Intentionality of conscious states: God is the best explanation of the intentionality of our mental states.
The moral argument: God is the best explanation for the existence of objective moral values and duties.
The resurrection of Jesus: God is the best explanation for the core of historical facts accepted by most ancient historians across the ideological spectrum.
Religious experience: God is the best explanation of our immediate experience and knowledge of his existence.
Dr. Rosenberg’s opening speech
First argument: The fallacy of ad hominem
I don’t know whether to laugh or to cry
Dr. Craig has said all of that before in other debates
You didn’t need to come out on this cold night
Craig’s arguments have all been refuted
Dr. Craig just doesn’t listen
Dr. Craig is not interested in getting at the truth
Dr. Craig is just interested in scoring debate points
The adversarial system is the wrong approach to decide truth
Dr. Craig is very confident about his take of physics
Second argument: The fallacy of arguing from authority
95% of members of the NAS are atheists
Therefore Dr. Craig cannot use science
Third argument: Effects don’t require causes
I am going to pretend that Craig said that “every effect requires a cause”
Quantum mechanics shows that some effects occur without causes
A particle of uranium (which is not nothing, it is something) decays without a cause
This uncaused effect is the same as the universe coming into being out of nothing uncaused
Therefore the principle of sufficient reason is false
Fourth argument: Silicon-based life and the multiverse
If these constants had been different, maybe we would have other kinds of intelligent life, like silicon-based life
Carbon-based life is not the only kind of life, maybe you can have other kinds of life, none of which have been observed
There could be different kinds of life in other areas of the universe that we can’t see
There are things we can’t see that disprove the current physics that we can see
Quantum foam is evidence that a multiverse exists
The multiverse would solve the problem of fine-tuning
Fifth argument: The Euthyphro dilemma
The moral argument is refuted by Euthyphro dilemma
Dr. Craig is such a moron that he has never heard of the Euthyphro dilemma ever before
This is found in the first and simplest of Plato’s dialogs
Why is Dr. Craig so stupid that he has not read this simple dialog ever before?
Evolution explains why humans evolve arbitrary customs and conventions that vary by time and place
Alternative moral theories: utilitarianism, social contract, etc. that don’t require God
Sixth argument: Mormonism undermines Dr. Craig’s three minimal facts about Jesus
Why is Dr. Craig so stupid and ignorant to persist in pushing such an ignorant, stupid argument?
Mormonism is a silly religion that is not historically well founded
Therefore, Jesus was not buried
Islam is a silly religion that is not historically grounded
Therefore, the tomb was not found empty
Scientology is a silly religion that is not historically grounded
Therefore, the eyewitnesses didn’t have post-mortem appearances
Eyewitness testimony is unreliable in some cases
Therefore, eyewitness testimony was unreliable in this case
Apparitions of Mary are bizarre
Therefore, the majority of historians are wrong to think that the disciples saw post-mortem appearances
Seventh argument: Deductive problem of evil
Evil and suffering are logically incompatible with an all good, all powerful God
Eight argument: God is not just to allow evil and suffering
God cannot make the evils of this life right in the afterlife
Dr. Craig’s first rebuttal
Dr. Rosenberg sketched the deductive argument from evil.
Dr. Rosenberg presupposes naturalism. Naturalism is a false theory of knowledge:
1. It’s too restrictive: There are truths that cannot be proved by natural science.
2. It’s self-refuting: no scientific proof for naturalism exists.
That’s why epistemological naturalism is considered false by most philosophers of science.
But more importantly than that: Epistemological naturalism does not imply metaphysical naturalism. (E.g. – W. Quine)
Dr. Rosenberg has to present arguments in favor of (metaphysical) naturalism, not just assume that (metaphysical) naturalism is true.
Dr. Craig presented eight arguments against metaphysical naturalism taken from Rosenberg’s own book:
1. The argument from the intentionality (aboutness) of mental states implies non-physical minds (dualism), which is incompatible with naturalism
2. The existence of meaning in language is incompatible with naturalism, Rosenberg even says that all the sentences in his own book are meaningless
3. The existence of truth is incompatible with naturalism
4. The argument from moral praise and blame is incompatible with naturalism
5. Libertarian freedom (free will) is incompatible with naturalism
6. Purpose is incompatible with naturalism
7. The enduring concept of self is incompatible with naturalism
8. The experience of first-person subjectivity (“I”) is incompatible with naturalism
Metaphysical naturalism is false: it is irrational and it contradicts our experience of ourselves.
And epistemological naturalism is compatible with theism.
Rebutting Dr. Rosenberg’s responses:
1. Contingency: no response
2. Cosmological: he mis-states the first premise to say every effect… when it is whatever begins to exist…, the origin of the universe was not from a vacuum, virtual particles come from a vacuum not nothing, there are interpretations of QM that are compatible with determinism. Rosenberg has to believe that the entire universe popped into being from non-being.
3. Mathematics: no response
4. Fine-tuning: the multiverse is refuted by empirical observations of the universe. Without fine-tuning, it’s not that we still have silicon to make life out of. It’s that we lose basic minimal things like chemical diversity, matter, stars, planets, etc. No life of any kind, not just no carbon-based life.
5. Intentionality: no response.
6. Moral argument: the answer to the dilemma is that you split the dilemma: God is the standard of good, and the commands flow from his unchanging moral nature. The commands are not arbitrary, and the standard is not external to God. Dr. Rosenberg is a nihilist and he cannot ground good and evil on his nihilistic view.
7. Resurrection: The Gospels are early eyewitness testimony. Mormonism and Islam have nothing to do with the minimal set of historical facts about Jesus agreed to by the majority of ancient historians across the ideological spectrum, general statements against eyewitnesses do not refute the specific eyewitness testimony in this case.
8. Religious experience: No response.
Dr. Rosenberg’s first rebuttal
I wrote a book and you should buy it, because it got me invited to this debate. Let me repeat the title a few times for you. Please buy it.
Dr. Craig is right, there are multiple interpretations of QM, not just the one I presented, including deterministic ones.
All the disturbing implications of naturalism that Dr. Craig stated follow from metaphysical naturalism, and metaphysical naturalism is true. (Note: he equates science with metaphysical naturalism)
Science proves that metaphysical naturalism is true, but I won’t say what specific scientific tests prove my philosophical assumption of metaphysical naturalism.
I’ll pretend that the Big Bang (science) doesn’t disprove naturalism, like Dr. Craig said. Again. (covers ears) La la la, there is no Big Bang.
We didn’t come here to debate epistemological naturalism and metaphysical naturalism.
Let me explain the problem of intentionality since I’m so smart and no one knows what it means.
There are many answers to this problem of intentionality.
My answer is that most scientists are naturalists, therefore naturalism is true, regardless of the argument from intentionality of mental states.
That’s how I would respond to one of the eight problems with naturalism that Dr. Craig raised. I won’t answer the other seven problems.
It is an argument from ignorance to argue that the applicability of mathematics to the universe requires a designer, because there are non-Euclidean geometries. Craig’s argument, which he gets from people like respected physicists like Eugene Wigner, is bizarre. It is bizarre, therefore I refute Eugene Wigner and all the other scholars who make that argument. It is bizarre! Bizarre!
Deductive problem of evil: there is no response to this argument, certainly not Alvin Plantinga’s free will defense. The deductive argument from evil has not been entirely abandoned at all! It’s not like arch-atheist J.L. Mackie himself admits that the deductive problem of evil doesn’t lead to a logical inconsistency between evil and God.
Dr. Craig has to tell me why God allows evil or God doesn’t exist.
It is offensive that Dr. Craig cannot tell me why God allows every evil and suffering that occurs.
He literally said this: “I will become a Christian if Dr. Craig can tell me why God allowed EVERY EVIL THAT OCCURRED IN THE LAST 3.5 BILLION YEARS”
Dr. Craig’s second rebuttal
We are not in a position to know why God allows specific instances of evil and suffering.
God cannot force people to freely do anything – freedom is not compatible with determinism. Freedom is a good, but freedom opens up the possibility of moral evil. You cannot have the good of free will without allowing people to choose to do morally evil things.
God can permit evil and suffering in order to bring more people into a relationship with him.
The atheist has to show that God could allow less evil and achieve more knowledge of God in order to say there is too much evil.
The purpose of life is not happiness, but knowledge of God.
Dr. Craig quotes agnostic Paul Draper (Purdue) and Peter Van Inwagen (Notre Dame) to state that the deductive problem of evil is dead because of free will and morally sufficient reasons for permitting evil.
1. Contingency: no response.
2. Cosmological: QM does not apply, because the universe came from nothing, not a vacuum, and QM only works in a vacuum.
3. Mathematics: He mentions alternatives like non-Euclidean geometry, but we have to explain the structure of THIS universe.
4. Fine-tuning: ???
5. Intentional states: intentional mental states proves that minds exist, which fits with theism better than it fits with atheism.
6. Moral argument: You need God to ground morality, and Dr. Rosenberg believes in morality. He needs God to ground objective moral values and duties.
7. Historical argument: He has to respond to the minimal facts supported by the consensus of ancient historians across the ideological spectrum.
8. The problems of naturalism: He says that you can’t have science without naturalism, but you can have science with EPISTEMOLOGICAL NATURALISM, and theists accept science and methodological naturalism. We don’t accept METAPHYSCIAL NATURALISM because of the eight problems Craig presented, like intentionality, first-person, persistence of self, etc. You can believe in both science and theism, by embracing epistemological naturalism, while rejecting methaphysical naturalism.
Dr. Rosenberg’s second rebuttal
Dr. Craig hasn’t answered many of my points, I won’t say which ones though.
Debates don’t work as a way of deciding what’s true, so we should overturn the entire criminal justice system.
The principle of sufficient reason is false because it is disconfirmed by quantum mechanics. And quantum mechanics (vacuum and virtual particles that exist for a short time) is similar to the origin of the universe (nothing and entire universe and 14 billion years).
We know that alpha particles come into being without cause all the time from a quantum vacuum for a tiny sub-second duration before going out of existence, so we can say that the entire physical universe came into being for 14 billion years from absolute nothing which is not a quantum vacuum.
Peter Van Inwagen is the best metaphysician working today, and he says that my deductive argument from evil is not decisive, it’s not a successful argument. (Why is he undermining his own problem of evil argument????!)
Dr. Craig invoked Plantinga’s free will defense to the deductive POE. Freedom allows us to do evil. God could have given us free will without evil and suffering. I won’t show how, but I’ll just assert it, because debates are such a bad forum for supplying evidence for my speculative assertions.
If you answer the question 3 + 5 as being 8, then you don’t have free will – you are biologically determined if you answer 8, because everyone answers 8, and that means everyone is biologically determined with no free will.
Why can’t God give us free will and then prevent us from making a free choice?
No scholars date the gospels earlier than 60-70 AD, especially not atheists like James Crossley who dates Mark to 40 AD. Therefore Jesus’ burial isn’t historical, like the majority of scholars across the broad spectrum of scholarship agree it is.
The original New Testament documents were written in Aramaic.
All New Testament scholars are orthodox Christians, like atheist Robert Funk for example.
Dr. Craig’s concluding speech
In order to sustain the deductive argument from evil, Dr. Rosenberg must show that God could create a world of free creatures with less evil.
Principle of Sufficient Reason: not using the general principle of sufficient reason, but a more modest version of this states that contingent things should have an explanation for their existence. And we know that the universe is a contingent.
The New Testament was not written in Aramaic, they were written in Greek. Dr. Rosenberg is wrong there too.
(Dr. Craig spends the rest of his concluding speech giving his testimony and urging people to investigate the New testament).
Dr. Rosenberg’s concluding speech
Some long-dead French guy named Laplace said that he has no need of that (God) hypothesis. He did not know about any of Dr. Craig’s arguments made in this debate tonight when he said that, though.
There is no need to explain how the universe began or how the universe is finely-tuned if you just assume metaphysical naturalism on faith.
The Easter Bunny, therefore atheism.
Most scientists are atheists, therefore atheism.
You can do a lot of science without God, just don’t look at the origin of the universe, the fine-tuning of the universe, or the other parts of science that Craig mentioned, as well as the origin of life, the Cambrian explosion, the habitability argument, and so on.
You can be a Christian, but good Christians should not use arguments and evidence.
Good Christians should be irrational and ignorant. Bad Christians look for arguments and evidence from science and history.
Good Christians should embrace the absurd. Bad Christians want to search for truth and use logic and evidence.
Christian doctrine holds that God is all knowing (1 John 3:20), and humans have free will (Deuteronomy 30:19 is my favorite example). however, at my favorite apologetics debate board, I have seen skeptics raise an objection to these points several times. the basic logic behind their arguments is this:
A being with free will, given two options A and B, can freely choose between A and B.
God is omniscient (all-knowing).
God knows I will choose A.
God cannot be wrong, since an omniscient being cannot have false knowledge.
From 3 and 4, I will choose A and cannot choose B.
From 1 and 5, omniscience and free will cannot co-exist.
I have read many counter-arguments from apologetics sites, but they were either too technical (I couldn’t understand them), or not satisfying. so, I was wondering what would your input be on this issue?
Ever heard that one? I actually had that one posed to me by a guy I used to work with who had a Ph.D in computer science from Northwestern. So this is an objection you may actually here.
Here’s Lenny Eposito’s answer:
Thanks for writing. This is a great question as it shows how even those who appeal to logic can have biases that blind them. Let’s examine this argument and see if it follows logically.
Premises 1 and 2 in your outline above are the main premises to the argument and are not disputed. The Christian worldview argues that every human being is a free moral agent and is capable of making choices simply by exercising their will, not under compulsion or because of instinct. Also, it is a long held doctrine of Christianity that God is all-knowing. The Bible says that God knows “the end from the beginning (Isaiah 46:10).” For omniscience to be truly knowledgeable it must be correct knowledge, so premise number 4 is also granted.
However, point number 5 is where the logic falters. Those who argue in this manner make the mistake of thinking that because God possesses knowledge about a specific matter, then he has influenced it. That does not follow at all. Just because God can foresee which choice you will make, it does not mean you couldn’t still freely choose the other option.
Let me give you an example. I have a five year old son. If I were to leave a chocolate chip cookie on the table about a hour before dinner time and my son was to walk by and see it, I know that he would pick up the cookie and eat it. I did not force him to make that decision. In fact, I don’t even have to be in the room at all. I think I know my son well enough, though, to tell you that if I come back into the kitchen the cookie will be gone. His act was made completely free of my influence, but I knew what his actions would be.
In examining the argument, the assumption is made in premise 3 that because God knows I will choose A somehow denies me the choice of B. That is the premise that Christianity rejects. Omniscience and free will are not incompatible and it is a non-sequitor to claim otherwise.
Thank you Justin for this interesting question. I pray that you will continue to defend the gospel of our Lord and may He continue to bless you as you seek to grow in Him.
That’s a great answer and should work in ordinary conversations.
It is necessarily true that if God knows x will happen, then x will happen. But then if one takes these terms, God knowing x will happen only means that x will happen, not that x will happen necessarily. Certainly, God’s foreknowledge of an event means that that event will happen, but it does not mean that the event could not have happened otherwise. If an event happens necessarily, that means the event could not have happened otherwise, but God’s foreknowledge of an event doesn’t somehow transfer necessity to the event, it only means that the event will happen. It could have been otherwise, in which case, God’s knowledge would have been different.
[…]Perhaps I could take an example. Let’s say that I’m going to go to classes tomorrow (and I do hope I will, I don’t like missing classes!). God knows in advance that I’m going to go to classes tomorrow. His knowledge of this event means that it will happen, but it doesn’t mean that I couldn’t choose to stay in and sleep for a while, or play my new copy of Final Fantasy XIII, or do something more useless with my time. If I chose to, say, play Final Fantasy XIII (a strong temptation!), then God simply would have known that I would play FFXIII. His knowledge does not determine the outcome, His knowledge is simply of the outcome.
If we choose A, God would foreknow A. If we choose B, God would foreknow B. His foreknowledge of our choices is contingent on our making free choices.
Here’s the lecture, which was given in 2004 at the University of Colorado, Boulder.
This lecture might be a little advanced for beginners, but if you stretch your mind first, you shouldn’t tear anything. (Note: standard disclaimers apply if you do tear something!)
The description of the video states:
This is quite simply one of the best lectures William Lane Craig (a philosopher of science) has given. Craig explores the origins of the universe. He argues for a beginning of the universe, while refuting scientific models like the Steady State Theory, the Oscillating Theory, Quantum Vacuum Fluctuation Model, Chaotic Inflationary Theory, Quantum Gravity Theory, String Theory, M-Theory and Cyclic Ekpyrotic Theory.
A Templeton Foundation lecture at the University of Colorado, Boulder, laying out the case from contemporary cosmology for the beginning of the universe and its theological implications. Includes a lengthy Q & A period which features previous critics and debate opponents of Dr. Craig who were in attendance, including Michael Tooley, Victor Stenger, and Arnold Guminski.
Craig has previously debated famous atheists Stenger and Tooley previously. And they both asked him questions in the Q&A time of this lecture. Imagine – having laid out your entire case to two people who have debated you before and who know your arguments well. What did they ask Craig, and how did he respond?
The scientific evidence
The Big Bang cosmology that Dr. Craig presents is the standard model for how the universe came into being. It is a theory based on six lines of experimental evidence.
Einstein’s theory of general relativity (GTR)
the red-shifting of light from distant galaxies implies an expanding universe
the cosmic background radiation (which also disproves the oscillating model of the universe)
the second law of thermodynamics applied to star formation theory
hydrogen-helium abundance predictions
radioactive element abundance predictions
It’s probably a good idea to be familiar with these if you are presenting this argument, because experimental science is a reliable way of knowing about reality.
Published research paper
This lecture by Dr. Craig is based on a research paper published in an astrophysics journal, and was delivered to an audience of students and faculty, including atheist physicist Victor Stenger and prominent atheist philosopher Michael Tooley, at the University of Colorado at Boulder.
Both cosmology and philosophy trace their roots to the wonder felt by the ancient Greeks as they contemplated the universe. The ultimate question remains why the universe exists rather than nothing. This question led Leibniz to postulate the existence of a metaphysically necessary being, which he identified as God. Leibniz’s critics, however, disputed this identification, claiming that the space-time universe itself may be the metaphysically necessary being. The discovery during this century that the universe began to exist, however, calls into question the universe’s status as metaphysically necessary, since any necessary being must be eternal in its existence. Although various cosmogonic models claiming to avert the beginning of the universe predicted by the standard model have been and continue to be offered, no model involving an eternal universe has proved as plausible as the standard model. Unless we are to assert that the universe simply sprang into being uncaused out of nothing, we are thus led to Leibniz’s conclusion. Several objections to inferring a supernatural cause of the origin of the universe are considered and found to be unsound.
What started you on his journey of studying faith and reason?
How would you define the word “faith”?
Are faith and reason compatible? How are they related?
How can reasonable faith help us to avoid the two extremes of superstition and nihilism?
Who makes the best arguments against the Christian faith?
Why are angry atheists like Dawkins and Hitchens more well known than better-informed academic atheists?
Does the Bible require Christians to give the unbeliever reasons for their faith?
How does faith spur Christians to think carefully about the big questions in life?
Should the American church prod churchgoers to develop their minds so they can engage the secular culture?
When talking about Christianity intellectually, is there a risk of neglecting the experience of being a Christian?
Which Christian apologist has shaped your thinking the most?
Which Christian philosopher has shaped your thinking the most?
Does the confidence that comes from apologetics undermine humility and reverence?
If you had to sketch out a 5 minute case for Christianity, what would you present?
Can non-Christians use their reason to arrive at truth?
Are there cases where atheists must affirm irrational things in order to remain atheists?
Can the universe have existed eternal, so that there is no need to explain who created it?
Even if you persuade someone that Christianity is true, does that mean they will live it out?
There is also a long period of questions, many of them hostile, from the audience of students (55 minutes).
Haven’t you said nasty things about some atheists? Aren’t you a meany?
What do you make of the presuppositional approach to apologetics?
Can a person stop being a Christian because of the chances that happen to them as they age?
Why did God wait so long after humans appeared to reveal himself to people through Jesus?
Can a person be saved by faith without have any intellectual assent to truth?
How do you find time for regular things like marriage when you have to study and speak so much?
How would you respond to Zeitgeist and parallels to Christianity in Greek/Roman mythology?
Do Christians have to assume that the Bible is inerrant and inspired in order to evangelize?
If the universe has a beginning, then why doesn’t God have a beginning?
Can you name some philosophical resources on abstract objects, Platonism and nominalism?
How can you know that Christianity more right than other religions?
Should we respond to the problem of evil by saying that our moral notions are different from God’s?
Define the A and B theories of time. Explain how they relate to the kalam cosmological argument.
How can Christians claim that their view is true in the face of so many world religions?
What is the role of emotions in Christian belief and thought?
Can evolution be reconciled with Christian beliefs and the Bible?
When witnessing person-to-person, should you balance apologetics with personal testimony?
Is there a good analogy for the trinity that can help people to understand it? [Note: HE HAS ONE!]
How can Christians reconcile God’s omniscience, God’s sovereignty and human free will?
This is a nice introductory lecture that is sure to get Christians to become interested in apologetics. As you watch or listen to it, imagine what the world would be like if every Christian could answer the questions of skeptical college students and professors like Dr. Craig. What would non-Christians think about Christianity if every Christian had studied these issues like Dr. Craig? Why aren’t we making an effort to study these things so that we can answer these questions?
It is really fun to see him fielding the questions from the skeptical university students. My favorite question was from the physics student who sounds really foreign, (at 1:19:00), then you realize that he is a Christian. I do think that Dr. Craig went a little far in accommodating evolution, but I put that down to the venue, and not wanting to get into a peripheral issue. I’m also surprised that no one asked him why God allows humans to suffer and commit acts of evil.
William Lane Craig is Research Professor of Philosophy at Talbot School of Theology in La Mirada, California.
Dr. Craig pursued his undergraduate studies at Wheaton College (B.A. 1971) and graduate studies at Trinity Evangelical Divinity School (M.A. 1974; M.A. 1975), the University of Birmingham (England) (Ph.D. 1977), and the University of Munich (Germany) (D.Theol. 1984). From 1980-86 he taught Philosophy of Religion at Trinity… In 1987 they moved to Brussels, Belgium, where Dr. Craig pursued research at the University of Louvain until assuming his position at Talbot in 1994.
He has authored or edited over thirty books, including The Kalam Cosmological Argument; Assessing the New Testament Evidence for the Historicity of the Resurrection of Jesus; Divine Foreknowledge and Human Freedom; Theism, Atheism and Big Bang Cosmology; and God, Time and Eternity, as well as over a hundred articles in professional journals of philosophy and theology, including The Journal of Philosophy, New Testament Studies, Journal for the Study of the New Testament, American Philosophical Quarterly, Philosophical Studies, Philosophy, and British Journal for Philosophy of Science.
William Lane Craig is, without a doubt, the top living defender of Christianity. He has debated all of the most famous atheists, including Christopher Hitchens, Sam Harris, etc. as well as academic atheists like Quentin Smith, Peter Millican, etc. if you search this blog, you’ll find many debates posted here, sometimes even with snarky summaries.