Tag Archives: William Lane Craig

William Lane Craig debates Lawrence Krauss in Melbourne, Australia: Does God Exist?

Here is the video from the third debate from Dr. William Lane Craig’s speaking tour in Australia.

Format:

  • William Lane Craig (15 min)
  • Lawrence Krauss (15 min, but was actually 21:40)
  • Moderated discussion
  • Question and answer

Dr. Graham Oppy, the moderator, is a well-known atheist philosopher. He let Dr. Krauss speak for 21 minutes and 40 seconds, which is why my summary of Krauss is so long.

The video:

Summary

After careful consideration, I decided not to be snarky at all in this summary. What you read below is what happened. There may be some small mistakes, but I will fix those if people tell me about them. I also included some quotes and timestamps for the more striking things that Dr. Krauss said.

The debate itself starts at 4:50 with Dr. Craig’s opening speech. He does use slides to show the structure of his arguments.

Dr. Craig’s opening speech. (4:50)

  1. The kalam cosmological argument:
    • God is the best explanation of the origin of the universe
    • The Borde Guth Vilenkin theorem supports the absolute beginning of the universe
    • Even if our universe is part of a multiverse, the multiverse itself would have to have an absolute beginning
    • Speculative cosmologies try to challenge the Big Bang theory, but none of them – even if true – can establish that the past is eternal
    • Only two types of things could explain the origin of spece, time, matter and energy – either abstract objects or minds
    • Abstract objects do not cause effects, but minds do cause effects (we do it ourselves)
    • A mind is the best explanation for the origin of the universe
  2. The unreasonable effectiveness of mathematics:
    • The underlying structure of nature is mathematical – mathematics is applicable to nature
    • Mathematical objects can either be abstract objects or useful fiction
    • Either way, there is no reason to expect that nature should be linked to abstract objects or fictions
    • But a divine mind that wants humans to understand nature is a better explanation for what we see
  3. The cosmic fine-tuning for the existence of intelligent life
    • There are two kinds of finely-tuned initial conditions: 1) cosmological constants and 2) quantities
    • These constants and quantities have to be set within a narrow range in order to permit intelligent life
    • There are three explanations for this observation: law, chance or design
    • Law is rejected because they are put in at the beginning or matter – they don’t emerge from matter
    • Chance must be rejected, because they odds are just too long unless you appeal to a world-ensemble
    • We do not observe what the world ensemble hypothesis predicts that we should observe
    • Design is the best explanation for finely-tuned constants and quantities
  4. The existence of objective moral values and duties
    • Our experience of morality (values and duties) is that it is objectively real and incumbent on us
    • When someone goes into a classroom and shoots at innocent children, that is objectively wrong
    • On naturalism, moral values and moral duties do not exist – they are conventional and variable by time and place
    • The best explanation for the existence of objective moral values and duties is that God exists
  5. The historicity of the resurrection of Jesus
    • There are three widely-accepted facts that are best explained by the resurrection hypothesis
    • 1) the empty tomb, 2) the post-mortem appearances, 3) the early church’s belief in the resurrection
    • Naturalistic attempts to explain these 3 boilerplate facts fail
    • The best explanation of the 3 minimal facts is that God raised Jesus from the dead
  6. The immediate experience of God
    • Belief in God is a “properly basic” belief – rational even without arguments because of experience of God

Dr. Krauss’ opening speech. (21:12)

Slides: (1234567891011121314)

  1. Religious pluralism I
    • There have been lots of different gods created by people through history
    • We’ve gotten rid of all of them by understanding how the universe works by doing science
    • Religion is just stories, and the stories are inconsistent with how the universe works
  2. Progress of naturalistic science I
    • Newtonian physics refutes the idea that angels push planets around
    • Darwinian evolution refutes design arguments, including the one that Dr. Craig presented (24:10)
    • Biochemistry hasn’t explained how life originated, but we will have the solution soon
    • Physics shows us that matter can be created and destroyed without need a God
    • Physics shows us that universes can be created and destroyed “no problem”
  3. Religious pluralism II
    • Since we have been able to disprove all the gods we’ve invented, why hang on to the last one
    • It’s unlikely that the God that Dr. Craig presented exists, because we disproved all the others he didn’t present
  4. Hiddenness of God
    • There is a complete lack of evidence for the other 999 gods, so how likely is it that the God Dr. Craig presented exists
  5. Religious pluralism III
    • There are inconsistencies between various religions, so therefore there can be no religion that is right
  6. Progress of naturalistic science II
    • Peasants had a very low level of knowledge about the world and they believed in God
    • But our level of knowledge has increased over time, so we shouldn’t believe in God now
    • Peasants thought that the Earth orbited the Sun, but this is now known to be false
    • The Scriptures said that the Earth orbited the Sun, but now we know that’s false from science
  7. Christianity plagiarizes from other religions I
    • There is nothing new or special about Jesus
    • He’s just as unpleasant as all the other gods
    • Everything particular to Jesus occurs in other religions
  8. Catholics are inconsistent about what they believe
    • I’ll bet most Catholics don’t really believe in transubstantiation
    • I’ll bet most Catholics don’t really believe in the virgin birth
  9. The resurrection is copied from many other religions
    • Dionysus, Osiris, etc.
  10. There is no evidence for the resurrection
    • The stories about Jesus were written “decades or hundreds of years after the fact”
    • The stories are inconsistent with each other
    • Dr. Craig tells me that historical Jesus scholars all accept that the resurrection happened
    • That’s like saying that all alien abductions experts agree that alien abductions happened
    • It’s unreasonable to think that the resurrection happened because no one saw it happen
    • I accept that people reported on appearances, but hallucination theory can explain that
  11. The timeline for the creation and incarnation are all wrong
    • The creation, planet formation, hominids, incarnation, etc. all take place in the wrong times
    • If God knew what he was doing, he would done everything at better times to be more efficient
  12. David Hume’s argument against miracles is sound
    • Extraordinary claims require extraordinary evidence – nothing wrong with this argument
    • Miracles are really just coincidences
    • Catholic apparitions at Lourdes disprove the historical argument that Dr. Craig made for the resurrection
  13. God is petty and jealous
    • God shouldn’t demand that we trust him, esteem him and consider his character when we make decisions
    • The atoning death of Jesus for the sins of the world also makes no sense
  14. Belief is based on geography
    • What you believe is clearly correlated with where you are born
    • There is even an Islamic clone of Dr. Craig who “uses the exact same arguments” that he does to prove Islam
    • Belief in God is decreasing in the Internet-accessible world
  15. Science can develop morals without God
    • Reason is able to guide our actions to be moral
    • Morality evolves over time, so there is no objective morality
    • Catholicism teaches things that are immoral
    • Some things are prohibited by biological revulsion, such as incest
    • But if a brother and sister have sex using condoms “is that morally wrong? I can’t say it is frankly” (37:24)
  16. Dr. Craig is irrational
    • “I came here convinced based on my past interactions and his writing that Dr. Craig was a dishonest Charlatan”
    • “Any argument that validates God is reasonable to him”
    • “And any argument against it is not only unreasonable but wrong and worth distorting”
    • “Because it must be wrong – he’s decided the answer in advance”
  17. Dr. Craig is immoral
    • Dr. Craig thinks it is OK for God to command that Canaanite children are killed
    • “So in fact if they were Canaanite children in that schoolroom that he talked about then it would be OK”
    • It’s not reasonable to justify genocide in that way, but Dr. Craig is willing to go to those lengths
  18. The cause of the origin of the space time universe need not be God
    • Dr. Craig says that if there is an explanation for the origin or space, time, matter and energy it must be God
    • But it could just as easily be turtles or Zeus
  19. Dr. Craig misrepresents the Borde Guth Vilenkin theorem
    • Alexander Vilenkin wrote me an e-mail that says that the theorem doesn’t work in all cases
    • “Dr. Craig is so convinced that these arguments must be true that he won’t listen to the fact that they’re not”
  20. Darwinian evolution explains the fine-tuning
    • “Life was fine tuned – we got rid of it with Darwin”
    • Mutation and natural selection explain the cosmic fine-tuning argument that Dr. Craig presented
  21. Suboptimal design disproves the fine-tuning argument
    • “We get back aches” therefore “This argument that [the universe] is fine-tuned for life is nonsense”
  22. William Lane Craig can be proven to exhibit homosexual behavior using logical arguments
    • Look, you can construct arguments that are clearly wrong
    • Premise 1: “All mammals exhibit homosexual behavior”
    • Premise 2: “William Lane Craig is a mammal”
    • Seems to be saying that logical arguments can prove false things “it’s nonsense”
  23. Dr. Craig distorted a podcast that some group made on pain receptors
    • Dr. Craig’s faith is so strong that it causes him to distort what this group said

Discussion: (44:35)

I will not be summarizing everything that was said, just a few main points.

The segment from 52:18 to 57:12 about the Vilenkin e-mail on the BVG theorem is a must-see. Krauss is standing up and gesticulating while Craig is calmly trying to quote a paper by Vilenkin that shows that Krauss is misrepresenting Vilenkin. Krauss constantly interrupts him. After a while, when Craig exposes him as having misrepresented Vilenkin and gets him to admit that all current eternal models of the universe are probably wrong, he quietens down and can’t even look at Craig in the face.

Cosmological argument:

  • Craig: The e-mail says any universe that is expanding, on average, requires a beginning
  • Craig: There are two models – Aguirre & Gratton and Carroll & Chen – where there is a period of contraction before the expansion
  • Craig: The two models are the ones cited in the e-mail that Dr. Krauss showed
  • Craig: In the very paper by Vilenkin that I cited, he says that both of those models don’t work
  • Krauss: (agitated and interrupting) Vilenkin said that they have to make an assumption about entropy that they have no rationale for
  • (as Craig starts to talk Krauss makes an exaggerated, disrespectful gesture and sits down in a huff)
  • Craig: Yes, an unwarranted assumption means that they don’t have EVIDENCE for their theories being correct
  • Krauss: (agitated and interrupting) “All the evidence suggests that the universe had a beginning but WE DON’T KNOW!!!!!!!” (raising his voice)
  • Craig: I’m not saying that we know that the universe had a beginning with certainty
  • Craig: I am saying that the beginning of the universe is more probably true than false based on the evidence we have
  • Craig: And you  agree with me about that – you think the universe had a beginning
  • Krauss: (agitated and interrupting) (Unintelligible)
  • Moderator: One at a time
  • Craig: In your Vilenkin e-mail slide, at the end of the paragraph where the two models are mentioned that Vilenkin specifically shows…
  • (I am guessing that Craig is going to ask why so much of what Vilenkin wrote has been cut out of the e-mail that Krauss showed)
  • Krauss: (agitated and interrupting) Because it was technical…
  • Moderator: Lawrence! Hang on a sec!
  • Craig: He specifically shows that these models are not past eternal, and that they require a beginning just like the others…
  • Krauss: (agitated and interrupting) We can do the math if you want
  • Craig: Now wait. I couldn’t help notice that there on your slide there was a series of ellipsis points indicating missing text…
  • Krauss: (agitated and interrupting) “Yeah, because it was technical!”
  • Craig: “I wonder what you deleted from the original letter”
  • Krauss: (agitated and interrupting) “I just told you!”
  • Craig: “Now wait. Could it have been something like this:  (reads a quote from Vilenkin) ‘You can evade the theorem by postulating that the universe was contracting prior to some time. This sounds as if there is nothing wrong with having contraction prior to expansion. But the problem is that a contracting universe is highly unstable. Small perturbations would cause it to develop all sorts of messy singularities, so it would never make it to the expanding phase.’
  • Craig: “That’s Vilenkin.”
  • Krauss: “In this paper, that’s absolutely right”
  • Krauss: But it’s ok for theories to assume things that we know are wrong – they are still good theories – it’s unknown
  • (Craig turns away and looks through his papers)
  • Craig: “Isn’t it true that the only viable quantum gravity models on order today involve a beginning – have a finite past?”
  • Krauss: “No”
  • Craig: “Well, can you give us one then”
  • Krauss: (talks about a variety of possible eternal models) “In my experience in science, all of them are probably wrong”
  • Krauss: “You know most theories are wrong, which is why, you know, it’s hard”
  • Craig: “Right”

I noticed that a huge number of atheist web sites are taking the Vilenkin quote that Krauss used out of context, like this one and this one. There are probably a lot more of them like that, which I think is interesting. That’s why we have these debates, I guess. To set the record straight about who accuses people of being dishonest, and who is actually dishonest.

Fine-tuning:

  • Krauss tried to argue that he had explained the fine-tuning with the Higgs particle, but Dr. Craig said that only applied to the cosmological constant, not all the other examples of fine-tuning. Krauss said that it wasn’t impressive that this universe permitted life and that “It would have been much more surprising if we evolved in a universe in which we couldn’t live”. Krauss argued the fine-tuning was only for “Life like us”. But Dr. Craig explained that the fine-tuning is what allows us to have the basics of any kind of life, like slow-burning stars, chemical diversity, etc. – things that are required for basic minimal life functions in any living system. Craig said that he was working with the current physical laws of this universe (F = ma, etc.) and that he was looking at what changed if we changed those even slightly. Krauss tried to say that if he changed things like the mass of particles then the strength of forces would change. (But the forces aren’t laws!) Krauss argued that the cosmological constant would be even better for life if it was zero, and Craig said that the life permitting range did include zero, but that the range of life-permitting values was narrow.

Jesus’ existence:

  • Craig reponded to the mystery religions charge, the charge that the evidence for the minimal facts is too late/too weak, the charge that grief visions explained the evidence better, and Hume’s argument against miracles. Craig brought up the early creed from 1 Cor 15:3-7 and explained to Krauss that it was 5 years after the events, and that Jewish standards of oral transmission were strong enough to ensure that the creed was reliable, and most of the eyewitnesses would still have been alive.

Audience Q and A: (1:21:09)

The first topic is the grounding of morality. Krauss agrees that there is no objective morality and no objective moral oughts. He also said that that standards of behavior are arbitrary, and that they change over time and they are adopted for promoting social order. Dr. Craig pressed the point that science itself would collapse without ethical values. It assumes them, but cannot ground them.

The next topic was free will. Krauss is a determinist. Craig asked him how he could reconcile moral responsibility with determinism.

The next topic was the effectiveness of mathematics. Krauss didn’t have an explanation for it and didn’t think it needed one. Then they got into whether the Genesis has been verified by science and whether it is meant to be taken literally.

The next topic was whether philosophy makes any progress. Craig gave the example of verificationism being rejected as too narrow, and self-refuting. Krauss: “I’m going to come to the defense of philosophy for the first time”. Craig: “That’s amazing!” Krauss said that science provides new knowledge. Craig said there were some things that could be known apart from science.

William Lane Craig: find a wife who is interested in your field of study or ministry

 

Marriage and family
Marriage and family

Blake sent me this question and answer from Dr. William Lane Craig’s Reasonable Faith web site.

The question is this:

Dear Dr. Craig,

As one who has recently discovered the realm of apologetics in the past couple years, you were one of the first I had come to know, and it has been a pleasure reading some of your material and watching your debates. I am currently only a junior in college and am studying philosophy and religious studies and love it, and hope to attend seminary in the future and get my masters in apologetics, God willing.

My question for you is not necessarily a theological or philosophical question but a question that I am hoping I could get some pastoral advice from you about that I feel you are perhaps the best suited to answer. I recently got married this past summer to an amazing woman I met at a one year bible college I attended a couple years ago and it has been great. But between transferring to a new (secular) school and being constantly busy with school and work I feel like my relationship with God is constantly on the backburner, as I am not getting into the word nearly as much as I used to and my prayer life is nearly nonexistent, and because of this my relationship with my wife is not where it should be either.

I love my major and I love my wife, but they don’t seem to overlap very well, as my studies are normally more time intensive than hers and also she see’s my talking about it more as an annoyance than anything. I guess why I am writing you is because I am getting so spiritually burnt out and need advice on how to ignite/maintain my relationship with God and keep a healthy relationship with my wife and if having an aspiration of being an apologist is worth it. Not only does everyone else not see why I have picked the path I have because they see philosophy as impractical and I won’t be able to support a family with such an aspiration, but the path itself is difficult as I do not have many other fellow Christians in my classes and so I am being practically scorned in all directions. I often ask myself if it is worth it and if I should find some other path that would be more conducive to married life and family life that her and I hope to start in the foreseen future.

Dr. Craig is there a light at the end of the tunnel? Even if I make it through my undergraduate years, will seminary be any easier? I hope to seek out a spiritual mentor in the future but am still getting acquainted with our new local church and would love to have some direction until then. Thanks for your help and your great ministry!

Wesley

I just want to quote the first part of Dr. Craig’s answer, then I’ll comment briefly below.

Obviously, Wesley, not knowing you or your wife, I cannot counsel you adequately. Indeed, I’d urge you to treat this crisis with the utmost seriousness by finding a pastoral counselor or older married couple whom you both trust who can advise you on how to go forward.

Before I respond to your concerns, Wesley, I want to alert other readers to the importance of what Wesley has to say. He has married a woman, who, though “amazing,” does not share his interest in or burden for philosophy and apologetics and so finds his talking about such things an annoyance. I strongly urge those of you who are single to make having a shared interest in your field of study and ministry a top criterion in selecting a spouse. It doesn’t matter how beautiful she is or what a great cook she is if she has no interest in your field of study and so sees talking about things that you are passionate about as an annoyance.

That’s enough Dr. Craig – now it’s time for my comments (which disagree with his in places).

First of all, if you are thinking of studying philosophy or New Testament, etc. then you either need to do it full-time and give up marriage and family, or do it part-time and make your main job a STEM job. I have a friend who has actually done the “full time STEM, part-time philosophy/New Testament” plan, and he has 3 Masters degrees (done part-time) and is completing a PhD (part-time) – and has not a stitch of debt. He is in his 30s. He does not intend to marry, so he is more focused on getting these degrees than saving up for his marriage. His first priority is to put points on the scoreboard, and he doesn’t see marriage as a way to help him do that.

Second, if you are a man with a plan whom God has invested with certain resources – degrees, finances, good health, etc. – then you cannot throw it all away for the wrong woman. Talk to the woman you want to marry, and see if she:

  1. has cultivated characteristics that are useful in a wife and mother (chastity, sobriety, self-denial, hard work, frugality, etc.)
  2. has rejected feminism and understands the roles, responsibilities and needs of men, women and children
  3. accepts that the purpose of the relationship is to pool resources and cooperate in order to serve God better – not her and not you
  4. accepts that following a plan is a produces better results than chasing culturally-determined notions of happiness
  5. is able to identify threats to Christianity in the culture and has studied and prepared to respond to them
  6. is able to acknowledge and understand what her husband is trying to achieve and respect his preparations and plans

One positive way to learn how to make good decisions about women is to take some time out to study economics, politics, etc. and develop a marriage plan that has realistic measurable goals and a realistic interim steps to reach them. That project plan enables you to prepare yourself for marriage and your male roles (provider!) by getting the right skills and resources. And it also allows you to lead a woman so that she can develop herself to be ready for marriage to you. I hope that she would already have done a lot of the work by herself, (chastity, STEM degree, debt-free, good job, apologetics, conservative politics), before she even meets you. Then what’s left is just the final alterations to each of you so the fit is hand in glove.

I have always believed that I could lead any woman and make her more suitable for being a good wife and mother, no matter how badly she had screwed up her life before. So long as she takes responsibility for her own decisions, does not blame anyone else for her mistakes, and is willing to grow. That is the only way that she will be a suitable helper and the mother of effective, influential children. I think the women I have mentored would agree that however far we got, I left them better than when I found them. But some women do not want to be better, and that’s the kind you need to avoid in order to avoid squandering your resources that God has entrusted to you to produce a return for him.

A good marriage cannot be finessed with emotions and intuitions and pursuing fun and thrills. It cannot be undertaken by people who refuse to grow up. It takes planning and work. You can’t go to an Olympic ski jump, put on skis for the first time and slide down the ramp and stick the landing the first time. You have to train and practice first – a lot.

Nobody ever showed up at the Olympics and got a gold medal by doing what was easy and fun at every opportunity, throughout their teens and 20s.

My courting questions would have been very useful for detecting whether a woman is willing to develop herself so that she will be a good wife and mother. I don’t think that the wife described in the original question above would have passed any of these questions. It’s not the time to start asking these questions after you are already married, either. It was a huge mistake to be swayed by appearance, youth and fun. It was the man’s mistake – he chose her. Don’t you make the same mistake as this guy.

Why does the cause of the universe have to be a person / mind?

Must the cause of the universe be a person?

Here’s a post from my friend Fred Woodbridge, who blogs at IFCONFIG blog, where he quotes from Dr. Craig’s book “Reasonable Faith”. The quote contains three arguments for why the cause of the universe must be personal.

Quote:

First, as Richard Swinburne points out [in The Existence of God], there are two types of causal explanation: scientific explanations in terms of laws and initial conditions and personal explanations in terms of agents and their volitions. For example, if I come into the kitchen and find the kettle boiling, and I ask Jan, “Why is the kettle boiling?” she might answer, “The heat of the flame is being conducted via the copper bottom of the kettle to the water, increasing the kinetic energy of the water molecules, such that they vibrate so violently that they break the surface tension of the water and are thrown off in the form of steam.” Or she might say, “I put it on to make a cup of tea. Would you like some?” The first provides a scientific explanation, the second a personal explanation. Each is a perfectly legitimate form of explanation; indeed, in certain contexts it would be wholly inappropriate to give one rather than the other. Now a first state of the universe cannot have a scientific explanation, since there is nothing before it, and therefore it cannot be accounted for in terms of laws operating on initial conditions. It can only be accounted for in terms of an agent and his volitions, a personal explanation.

Second, the personhood of the cause of the universe is implied by its timelessness and immateriality. The only entities we know of which can possess such properties are either minds or abstract objects, like numbers. But abstract objects do not stand in causal relations. Indeed, their acausal nature is definitive for abstract objects; that is why we call them abstract. Numbers, for example, cannot cause anything. Therefore, the transcendent cause of the origin of the universe must be of the order of mind.

Third, this same conclusion is also implied by the fact that we have in this case the origin of a temporal effect from a timeless cause. We’ve concluded that the beginning of the universe was the effect of a first cause. By the nature of the case, that cause cannot have any beginning of its existence or any prior cause. Nor can there have been any changes in this cause, either in its nature or operations, prior
to the beginning of the universe. It just exists changelessly without beginning, and a finite time ago it brought the universe into existence. Now this is exceedingly odd. The cause is in some sense eternal and yet the effect which it produced is not eternal but began to exist a finite time ago. How can this be? If the necessary and sufficient conditions for the production of the effect are eternal, then why isn’t the effect eternal? How can all the causal conditions sufficient for the production of the effect be changelessly existent and yet the effect not also be existent along with the cause? How can the cause exist without the effect?

One might say that the cause came to exist or changed in some way just prior to the first event. But then the cause’s beginning or changing would be the first event, and we must ask all over again for its cause. And this cannot go on forever, for we know that a beginningless series of events cannot exist. There must be an absolutely first event, before which there was no change, no previous event. We know that this first event must have been caused. The question is: How can a first event come to exist if the cause of that event exists changelessly and eternally? Why isn’t the effect co-eternal with its cause?

To illustrate: Let’s say the cause of water’s freezing is subzero temperatures. If the temperature were eternally below zero degrees Centigrade, then any water around would be eternally frozen. If the cause exists eternally, the effect must also exist eternally. But this seems to imply that if the cause of the universe existed eternally, the universe would also have existed eternally. And this we know to be false.

One way to see the difficulty is by reflecting on the different types of causal relations. In event/event causation, one event causes another. For example, the brick’s striking the window pane causes the pane to shatter. This kind of causal relation clearly involves a beginning of the effect in time, since it is a relation between events which occur at specific times. In state/state causation one state of affairs causes another state of affairs to exist. For example, the water’s having a certain surface tension is the cause of the wood’s floating on the water. In this sort of causal relation, the effect need not have a beginning: the wood could theoretically be floating eternally on the water. If the wood begins to float on the water, then this will be a case of event/event causation: the wood’s beginning to float is the result of its being thrown into the water. Now the difficulty that arises in the case of the cause of the beginning of the universe is that we seem to have a peculiar case of state/event causation: the cause is a timeless state but the effect is an event that occurred at a specific moment in the finite past. Such state/event causation doesn’t seem to make sense, since a state sufficient for the existence of its effect should have a state as its effect.

There seems to be only one way out of this dilemma, and that is to say that the cause of the universe’s beginning is a personal agent who freely chooses to create a universe in time. Philosophers call this type of causation “agent causation,” and because the agent is free, he can initiate new effects by freely bringing about conditions which were not previously present. For example, a man sitting changelessly from eternity could freely will to stand up; thus, a temporal effect arises from an eternally existing agent. Similarly, a finite time ago a Creator endowed with free will could have freely brought the world into being at that moment. In this way, the Creator could exist changelessly and eternally but choose to create the world in time. By “choose” one need not mean that the Creator changes his mind about the decision to create, but that he freely and eternally intends to create a world with a beginning. By exercising his causal power, he therefore brings it about that a world with a beginning comes to exist. So the cause is eternal, but the effect is not. In this way, then, it is possible for the temporal universe to have come to exist from an eternal cause: through the free will of a personal Creator.

On the basis of a conceptual analysis of the conclusion implied by the kalām cosmological argument, we may therefore infer that a personal Creator of the universe exists, who is uncaused, beginningless, changeless, immaterial, timeless, spaceless, and unimaginably powerful. This, as Thomas Aquinas was wont to remark, is what everybody means by “God.”

There are lots of good objections to the kalam cosmological argument. A person could object to the notion of  timeless person is incoherent, or say that the notion of an unembodied mind is incoherent, or that we don’t know that non-physical minds can cause effects in the physical world, or that matter can’t come into being out of nothing, or that even if effects in the physical universe have causes that doesn’t mean the universe as a whole has to have a cause, or that the notion of causation doesn’t make sense unless time has already started. These are objections that Dr. Craig answered in his debate with Peter Millican, so if you hear these objections, I recommend watching that debate.