Tag Archives: William Lane Craig

News

Is belief in God’s existence something that you just accept on faith?

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Actually, you can find evidence for the existence of a Creator in peer-reviewed science journals.

Consider this peer-reviewed article. It appears in a scientific journal focused on astrophysics.

Here’s the abstract:

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.

The whole article is posted online here.

Here’s an excerpt in which Craig explains the Big Bang cosmology:

The monumental significance of the Friedman-Lemaitre model lay in its historization of the universe. As one commentator has remarked, up to this time the idea of the expansion of the universe “was absolutely beyond comprehension. Throughout all of human history the universe was regarded as fixed and immutable and the idea that it might actually be changing was inconceivable.”{8} But if the Friedman-Lemaitre model were correct, the universe could no longer be adequately treated as a static entity existing, in effect, timelessly. Rather the universe has a history, and time will not be matter of indifference for our investigation of the cosmos. In 1929 Edwin Hubble’s measurements of the red-shift in the optical spectra of light from distant galaxies,{9} which was taken to indicate a universal recessional motion of the light sources in the line of sight, provided a dramatic verification of the Friedman-Lemaitre model. Incredibly, what Hubble had discovered was the isotropic expansion of the universe predicted by Friedman and Lemaitre. It marked a veritable turning point in the history of science. “Of all the great predictions that science has ever made over the centuries,” exclaims John Wheeler, “was there ever one greater than this, to predict, and predict correctly, and predict against all expectation a phenomenon so fantastic as the expansion of the universe?”{10}

As a GTR-based theory, the Friedman-Lemaitre model does not describe the expansion of the material content of the universe into a pre-existing, empty, Newtonian space, but rather the expansion of space itself. This has the astonishing implication that as one reverses the expansion and extrapolates back in time, space-time curvature becomes progressively greater until one finally arrives at a singular state at which space-time curvature becomes infinite. This state therefore constitutes an edge or boundary to space-time itself. P. C. W. Davies comments,

An initial cosmological singularity . . . forms a past temporal extremity to the universe. We cannot continue physical reasoning, or even the concept of spacetime, through such an extremity. . . . On this view the big bang represents the creation event; the creation not only of all the matter and energy in the universe, but also of spacetime itself.{11}

The popular expression “Big Bang,” originally a derisive term coined by Fred Hoyle to characterize the beginning of the universe predicted by the Friedman-Lemaitre model, is thus potentially misleading, since the expansion cannot be visualized from the outside (there being no “outside,” just as there is no “before” with respect to the Big Bang).{12}

The standard Big Bang model thus describes a universe which is not eternal in the past, but which came into being a finite time ago. Moreover,–and this deserves underscoring–the origin it posits is an absolute origin ex nihilo. For not only all matter and energy, but space and time themselves come into being at the initial cosmological singularity. As Barrow and Tipler emphasize, “At this singularity, space and time came into existence; literally nothing existed before the singularity, so, if the Universe originated at such a singularity, we would truly have a creation ex nihilo.“{13}

[…]On such a model the universe originates ex nihilo in the sense that at the initial singularity it is true that There is no earlier space-time point or it is false that Something existed prior to the singularity.

Now such a conclusion is profoundly disturbing for anyone who ponders it. For the question cannot be suppressed: Why does the universe exist rather than nothing? In light of the universe’s origin ex nihilo, one can no longer dismiss this question with a shrug and a slogan, “The universe is just there and that’s all.” For the universe is not “just there;” rather it came into being. The beginning of the universe discloses that the universe is not, as Hume thought, a necessarily existing being but is contingent in its existence. Philosophers analyzing the concept of necessary existence agree that the essential properties of any necessarily existing entity include its being eternal, uncaused, incorruptible, and indestructible{14}–for otherwise it would be capable of non-existence, which is self-contradictory. Thus, if the universe began to exist, its lacks at least one of the essential properties of necessary existence-eternality. Therefore, the reason for its existence cannot be immanent, but must in some mysterious way be ultra-mundane, or transcendent. Otherwise, one must say that the universe simply sprang into being uncaused out of absolutely nothing, which seems absurd. Sir Arthur Eddington, contemplating the beginning of the universe, opined that the expansion of the universe was so preposterous and incredible that “I feel almost an indignation that anyone should believe in it–except myself.”{15} He finally felt forced to conclude, “The beginning seems to present insuperable difficulties unless we agree to look on it as frankly supernatural.”{16}

I find that most scientists do not reflect philosophically upon the metaphysical implications of their theories. But, in the words of one astrophysical team, “The problem of the origin [of the universe] involves a certain metaphysical aspect which may be either appealing or revolting.”{17}

Every theist should able to understand and defend this argument. It is a scientific refutation of materialism, and it is supported by six lines of scientific evidence – all of which emerged as science has progressed.

Scientific evidence:

  1. Einstein’s theory of general relativity (GTR)
  2. the red-shifting of light from distant galaxies
  3. the cosmic background radiation (which also disproves the oscillating model of the universe)
  4. the second law of thermodynamics applied to star formation theory
  5. hydrogen-helium abundance predictions
  6. radioactive element abundance predictions

Several naturalistic/materialistic cosmologies are refuted in Craig’s peer-reviewed paper, including the steady-state model, oscillating model, the vacuum fluctuation model, the chaotic inflationary model, and the quantum gravity model. These naturalistic (no God) alternatives all have theoretical or observational difficulties. Atheism is at odds with modern cosmology – and the progress of science itself.

This is the kind of evidence I expect all my readers to be using when discussing whether God exists. Scientific evidence. Please do not talk about your testimony, or the Bible, or what your pastor said on Sunday. We need to show that we understand science, because science is a reliable and respected way of getting knowledge about the universe. Science (experimental, testable, repeatable science) should set limits on what we can believe. Leave the wishing and hoping and praying and dreaming to the atheists.

You should definitely print this article out and read it, then send it to your atheistic friends. I have tried this out on atheists, and the response I get is that scientific discoveries will soon emerge that falsifies all of these six scientific discoveries, and the kalam cosmological argument, and will prove that the universe is eternal. When I ask them for reasons to believe that these discoveries will be forthcoming, they appeal to science fiction novels, television shows and movies. I will take a peer-reviewed research paper over Star Trek any day of the week.

Atheism hates science

Theism loves science

Commentary

William Lane Craig asks: can we be good without God?

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A video lecture in 3 parts, and a peer-reviewed paper to go with the clips.

Part 1 of 3:

Part 2 of 3:

Part 3 of 3:

And here is the article that discusses the same topic, in more detail, and with footnotes.

Excerpt:

Can we be good without God? At first the answer to this question may seem so obvious that even to pose it arouses indignation. For while those of us who are Christian theists undoubtedly find in God a source of moral strength and resolve which enables us to live lives that are better than those we should live without Him, nevertheless it would seem arrogant and ignorant to claim that those who do not share a belief in God do not often live good moral lives–indeed, embarrassingly, lives that sometimes put our own to shame.

But wait. It would, indeed, be arrogant and ignorant to claim that people cannot be good without belief in God. But that was not the question. The question was: can we be good without God? When we ask that question, we are posing in a provocative way the meta-ethical question of the objectivity of moral values. Are the values we hold dear and guide our lives by mere social conventions akin to driving on the left versus right side of the road or mere expressions of personal preference akin to having a taste for certain foods or not? Or are they valid independently of our apprehension of them, and if so, what is their foundation? Moreover, if morality is just a human convention, then why should we act morally, especially when it conflicts with self-interest? Or are we in some way held accountable for our moral decisions and actions?

Today I want to argue that if God exists, then the objectivity of moral values, moral duties, and moral accountability is secured, but that in the absence of God, that is, if God does not exist, then morality is just a human convention, that is to say, morality is wholly subjective and non-binding. We might act in precisely the same ways that we do in fact act, but in the absence of God, such actions would no longer count as good (or evil), since if God does not exist, objective moral values do not exist. Thus, we cannot truly be good without God. On the other hand, if we do believe that moral values and duties are objective, that provides moral grounds for believing in God.

This is the easiest argument for God’s existence to discuss with non-Christians. If you would like to hear a good debate on this topic, I recommend the debate between Arif Ahmed and Glenn Peoples.

Polemics

What happens to people who have never heard of Jesus?

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One of the most difficult questions for Christians to answer, especially when posed by adherents of other religions, is the question of what happens to those who have never heard of Jesus. In this post, I will explain how progress in the field of philosophy of religion has given us a possible (and Biblical) solution to this thorny question.

First, Christianity teaches that humans are in a natural state of rebellion against God. We don’t want to know about him, and we don’t want him to have any say in what we are doing. We just want to appropriate all the gifts he’s given us, do whatever we want with them, and then have eternal bliss after we die. We want to do whatever we want and then be forgiven, later.

Along comes Jesus, who, through his sinless life and his death on the cross, heals that rift of rebellion between an all-good God and rebellious man. Now we have a real understanding of the fact that God is real, that he has power over death, and that he has very specific ideas on what we should be doing. If we accept Jesus’ atoning sacrifice and follow his teachings, we can avoid the penalty of our rebellion.

The only problem is that in order to appropriate that free gift of reconciliation, people need to actually know about Jesus. And there are some people in the world who have not even heard of him. Is it fair that these other people will be sent to eternal separation from God, just because they happened to be born in the wrong place at the wrong time?

Well it turns out that Christian scholars know about this problem and they have solutions. William Lane Craig’s solution to this problem is that God orders the world in such a way that anyone who would freely choose to acknowledge Jesus and appropriate his teachings in their decision-making will be given eternal life. God knows in advance who would respond to him in certain circumstances, and chooses the time and place of their birth so that they will freely respond. The solution is called Molinism or “middle knowledge”.

And this agrees with what the Bible teaches. The apostle Paul says this in his apologetic on Mars Hill in Acts 17:22-31:

22 So Paul stood in the midst of the Areopagus and said, “Men of Athens, I observe that you are very religious in all respects.
23 “For while I was passing through and examining the objects of your worship, I also found an altar with this inscription, ‘ N D ‘ Therefore what you worship in ignorance, this I proclaim to you.
24 “The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands;
25 nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things;
26 and He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation,
27 that they would seek God, if perhaps they might grope for Him and find Him, though He is not far from each one of us;
28 for in Him we live and move and exist, as even some of your own poets have said, ‘For we also are His children.’
29 “Being then the children of God, we ought not to think that the Divine Nature is like gold or silver or stone, an image formed by the art and thought of man.
30 “Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent,
31 because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead.”

In this research paper, Craig explains in detail how God foreknows how people will choose in every set of circumstances, and how God uses that knowledge to get everyone where they need to be without violating their free will. God wants the best for everyone, and has ordered to whole universe in order to give each of us our best opportunity for eternal life.

Here is a summary of the what is in his paper:

The conviction of the New Testament writers was that there is no salvation apart from Jesus. This orthodox doctrine is widely rejected today because God’s condemnation of persons in other world religions seems incompatible with various attributes of God.

Analysis reveals the real problem to involve certain counterfactuals of freedom, e.g., why did not God create a world in which all people would freely believe in Christ and be saved? Such questions presuppose that God possesses middle knowledge. But it can be shown that no inconsistency exists between God’s having middle knowledge and certain persons’ being damned; on the contrary, it can be positively shown that these two notions are compatible.

Go read this paper and equip yourself to answer this common question!

Wes from Reason to Stand also posted this video explaining counterfactuals:

Some people encounter philosophical problems like the hiddenness of God, or the problem of evil, or religious pluralism, and they respond by stopping their search for solutions. They seem to take it as an article of faith that no one has ever written anything to solve the problems.  But Christians do have solutions – you just have to ask and investigate to find the solutions.