Theology and apologetics
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Some may wonder why I have chosen to address this topic prior to engaging with other topics (such as the meaning of the ‘days’ in Genesis 1). I have done so because many young earth creationists consider this to be the more pressing concern, and perhaps even the strongest argument for their position from Scripture.
The “young earth” teaching introduces an unnecessary and erroneous tension between Scripture and science that has confused many and I have personally met many people who have turned aside from their faith due to what they see as the impossible challenge of trying to reconcile that understanding of Scripture with the clear scientific evidence. They end up being neither ‘old’ or ‘young’ earth and worst of all not believing that God is the Creator at all.
So confident was David Hume about this principle that he said, humble man that he was, “I flatter myself that I have discovered an argument…which, if just, will, with the wise and learned, be an everlasting check to all kinds of superstitious delusion, and consequently, will be useful as long as the world endures.”
One of the most challenging objections to the existence of God is the problem of divine hiddenness. Closely related to the problem of evil, the problem of divine hiddenness asks “Where is God?”; “Why doesn’t God make His existence more obvious?”; “Why does God leave any room for doubt?”
The text is of evidential value given that it allows us to establish, in harmony with other independent lines of evidence, that the resurrection claim goes back to the apostolic eyewitnesses themselves.
It is a common misstep made by many atheists to think that if a particular piece of evidence fails to logically entail a conclusion, then that same piece of evidence also fails to support the said conclusion. However, this is poor epistemology. A piece of evidence may be confirmatory of a conclusion without establishing it.
Richard Carrier is an ancient historian who has risen to prominence as the lead advocate of Jesus Mythicism, a school of thought that entertains the idea that Jesus of Nazareth may never have existed at all.
All of the contradictions Ehrman alleges between Acts and Paul’s letters are the result of over-readings, tendentious interpretations, and arguments from silence. The forcefulness that Ehrman ascribes to those, combined with his dismissal of the difficult details Luke gets right concerning geography and other matters as “completely irrelevant” is astounding, and really reveals his unscholarly bias against the New Testament.
Any discussion of the evidence for the resurrection must first ascertain what the original apostolic witnesses claimed and whether those claims are best explained by the resurrection, or by some alternative hypothesis.