Dear Dr Craig,
I have a reservation regarding the Ontological argument as you defend it.
You identify the first premise, it is possible that a maximally great being exists, as the controversial one. You defend it as being more plausibly true than false with two sub-arguments. The first of these is that the notion of a maximally great being seems to be coherent, and that this implies such a being is possible. The second is an appeal to the other theistic arguments; that their plausibility shows that it is at least possible for a metaphysically necessary being to exist.
We can argue against the first sub-argument, that the notion of a maximally great being seems to be coherent and is thus possible, in the following way. This sub-argument requires that conceivability, or conceptual coherence, implies metaphysical possibility. But we have a good reason for thinking that this is false ...
Joanne Jung (Associate Professor of Biblical and Theological Studies at Talbot School of Theology) recently finished writing Character Formation in Online Education: A Guide for Instructors, Administrators, and Accrediting Agencies and it will be released on October 13, 2015. We wanted to learn more about this book, so we had Joanne respond to some questions ...
Esta semana hablé por teléfono con un amigo y cuando le pregunté qué estaba haciendo me dijo que estaba en la sala de su casa leyendo las noticias en el periódico local. En tono de broma le pregunté si había encontrado una buena noticia y me respondió rápidamente con un “no” rotundo. Al parecer las malas noticias salen a luz mientras que las buenas se pierden en el anonimato social ...
One of the ways to interpret the idyllic story of Ruth is to read it as a wisdom text—an illustration of God’s order in the lives of his faithful people. There are a number of good reasons to read Ruth in this way ...
Dear Dr. Craig
Hi I'm an Australian who converted to Christianity about a year ago after reading Richard Dawkins’s book 'The God Delusion'. Ever since I read the book I became interested in Christianity and so after 3-4 months of research I came to the conclusion that Christianity is the most probable worldview, hence this is why I'm a Christian.
Over the last year I have continued to search for answers to my greatest questions by reading the works of people like you, Ravi Zacharias, Alvin Plantinga, John Lennox, Hugh Ross, Timothy Keller and many others. In all my many hours of research I have yet to find a direct answer to the question I'm about the pose ...
In Philippians 3:8, the apostle Paul compares his religious credentials to knowing Jesus. The difference could hardly be more emphatic: “knowing Christ Jesus my Lord” is of “surpassing value,” but Paul’s past success is like σκύβαλα (skubala). σκύβαλα is commonly translated as rubbish, refuse, or garbage, but sometimes more strongly as dung, in both ancient and modern translations (Vulgate, Tyndale, KJV, NET). Some have suggested another four-letter translation, stronger than dung.
While teaching Greek, I used to say that σκύβαλα is the closest thing to a swear word you can find in the New Testament - and I was repeating something that I had heard or read quite a few times. C. Spicq's Greek lexicon even suggests that σκύβαλα should be rendered crap. But is it true? Is σκύβαλα a swear word, or maybe a rude word? Or is it unobjectionable?
This is fourth and final in a series of blogs on José Bowen’s book, Teaching Naked: How Moving Technology Out of Your College Classroom Will Improve Student Learning (Jossey-Bass, 2012). I shared in my first blog that the main thrust of his book was for teachers to use technology to deliver content outside of class sessions, and shift the use of class time to processing that information, promoting critical thinking and the application of knowledge to real life situations. I then identified three ideas from Bowen’s work that I think have the potential of deepening the impact of our teaching in the church. In my second blog, I put the focus on his first idea, finding ways to use technology to provide content to group members, preparing them for active learning in your Bible study group. In the third blog I focused on how to better use your class time to help students in processing and applying the content of the Scripture you are studying together. In this final blog, I want to give our attention to ways we can use social media and other online technologies to connect with those we teach, promote a stronger sense of community as we follow Christ, and promote the application of what we are learning over time, deepening the impact of our studies ...