Faith Seeking Understanding, Intellectual Witness and Spiritual Renewal
Part 1. Alleged Conflict between Science & Christianity
Question: If Christianity is based on faith in the supernatural world, whereas science is based on facts in the natural world, then they are incompatible. To what extent is this correct?
Discussants: Dr. Ng Kam Weng and Dr. Rodney Toh.
You are welcome to watch the video and join the discussion at:
Alleged Conflict between Science & Christianity
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Theology Uses Philosophy on its own Terms
[157] Though Christian dogma cannot be explained in terms of Greek philosophy, it also did not come into being apart from it. There is as yet no dogma and theology, strictly speaking, in Scripture. As long as revelation itself was still in progress, it could not become the object of scientific reflection. Inspiration had to be complete before reflection could begin…
Gradually a need arose to think through the ideas of revelation, to link it with other knowledge and to defend it against various forms of attack. For this purpose people needed philosophy. Scientific theology was born with its help. This did not, however, happen accidentally. The church was not the victim of deception. In the formation and development of the dogmas, the church fathers made generous use of philosophy. They did that, however, in the full awareness of and with clear insight into the dangers connected with that enterprise; they were conscious of the grounds on which they did it, and they did it with express recognition of the word of the apostles as the only rule of faith and conduct. For that reason also they did not utilize the whole of Greek philosophy but made a choice; they only utilized the philosophy that was most suited to help them think through and defend the truth of God. They went to work eclectically and did not take over any single philosophical system, be it either from Plato or from Aristotle, but with the aid of Greek philosophy produced a Christian philosophy of their own. Furthermore, they only used that philosophy as a means… Continue reading “Philosophy and Theology Reading 3/3”
William Lane Craig’s new book, In Quest of the Historical Adam, has an extended discussion on the relationship between Genesis and the myths found in the mythic literature of the Ancient Near East. Based on what he identifies as myth-like elements found in Genesis, Craig concludes that Genesis should be classified as “mytho-history”.
Craig attempts a nuanced treatment of “myth” as he affirms that some elements in Genesis are historical, like the genealogies. He affirms that Adam and Eve were real people who constitute the fount of all humanity. However, his proposal that Genesis should be regarded as “mytho-history” has drawn criticism from John Oswalt, a prominent Old Testament scholar who explains that “A myth is an oral or written narrative that functions to make actions of the gods, presumed to be constantly occurring in the invisible realm, effective in the world of time and space. In short “mytho-history” is an oxymoron. Myths are a-historical by nature.”
Excerpts from the interview, Craig’s Quest for the Historical Adam: A Response from John Oswalt (Part 2) Continue reading “William Craig’s Quest for the Historical Adam: A Response from John Oswalt”
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Theology Judges the Conclusions of Philosophy
As the superior science, theology judges philosophy in the same sense that philosophy judges the sciences. It therefore exercises in respect of the latter a function of guidance or government, though a negative government, which consists in rejecting as false any philosophic affirmation which contradicts a theological truth. In this sense theology controls and exercises jurisdiction over the conclusions maintained by philosophers.
The premisses of philosophy, however, are independent of theology, being those primary truths which are self-evident to the understanding, whereas the premisses of theology are the truths revealed by God…[philosophy] develops its principles autonomously within its own spheres, though subject to the external control and negative regulation of theology.
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Theology can turn the investigations of philosophy in one direction rather than in another, in which case it may be said to regulate philosophy positively by accident (per accidens). But absolutely speaking theology can regulate philosophy only negatively, as has been explained above. Positively it does not regulate it either directly, by furnishing its proofs (as faith for apologetics), or indirectly, by classifying its divisions (as philosophy itself classifies the sciences).
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Philosophy and Religion– Seeking and Finding Truth
Religion is instituted by and continues to draw its life from the initial certainties arising from the experiences of its founders and heroes. Consequently, to proceed from the religious side means not so much the seeking after a truth yet undiscovered as the proclaiming of the meaning and importance of a truth already found. Philosophy, on the other hand, is born from wonder and from the quest of reason to find a pattern, a wisdom in things which is still to be disclosed. One side sets out from certainties; the other seeks to arrive at them. Viewed immediately, each side has its own distinctive and dominant character. This character, however, is not exhaustive; each side has within itself, as a kind of recessive element, the distinctive characteristic of the other, a similarity that becomes fully realized only when the two encounter each other; genuine encounter means that each enterprise is forced to a new level of self-consciousness. Religion discovers that its life is not exclusively a matter of certainties which exclude doubt and the rational quest; philosophy discovers that its life is not exclusively a search, because the rational quest itself must be carried out against a background of truths taken for granted and never fully justified in the course of any inquiry. Philosophy, moreover, comes to its own certainties when it comes to express its constructive results. Continue reading “Philosophy and Theology Reading 1/3”
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This course will help students formulate a rational basis for believing in Christian theism expressed as a coherent worldview, followed by a comparison of the strengths and weaknesses of competing worldviews such as Naturalism, Islam and Buddhism.
Next, the course shall explore some of the crucial issues in the debate between Christians and non-Christians: the existence of God, the deity of Jesus Christ, evidence for the truth of the Bible in relation to history and science, the uniqueness of Christ and his salvation in the context of religious pluralism.
Course Outline: 3 hours each topic. Continue reading “Worldview Apologetics in a Multi-Religious Society”
This post should not be construed as an attempt to cast doubts on William Lane Craig’s (WLC) commitment to evangelical orthodoxy or to minimize his immense contribution to the intellectual defence of Christian faith. It only seeks to demonstrate how the tension between WLC’s apologetic impulse and theological formulation of doctrine may cause confusion for his readers, based on an analysis of his recent article published in First Things, “The Historical Adam.”
On the one hand, WLC’s categorization of the Genesis 1-11 as “mytho-history” raises questions about the existence of the historical Adam:
1) Regarding the book of Genesis
– “The primaeval history of Genesis 1–11, including the stories of Adam and Eve, functions as Israel’s foundational myth, laying the basis of Israel’s worldview…Rather, the claim is that the primaeval narratives belong to the genre of myth principally on the basis of their sharing common mythic themes and their effort to anchor present realities in the deep past.”
“In terms of genre, Genesis 1–11 has key characteristics of myth…On the basis of comparative studies of Sumerian literature, the eminent Assyriologist Thorkild Jacobsen proposed that we recognize a unique genre of literature, which he dubbed “mytho-history…If Genesis 1–11 functions as mytho-history, then these chapters need not be read literally. The accounts of the origin and Fall of man are clearly metaphorical or figurative in nature, featuring as they do an anthropomorphic deity incompatible with the transcendent God of the creation account…Then there is the infamous snake in the Garden.” /1/
“Since the Pentateuchal author [is the use of the singular evidence of WLC’s evangelical commitment?] has an interest in history, he intends for his narrative to be at some level historical, to concern people who actually lived and events that really occurred. But those persons and events have been clothed in the metaphorical and figurative language of myth. If the stories are not meant to be read literally, what central truths do they convey?
After listing ten central truths conveyed by the Pentateuchal author on the nature of God, man and sin, WLC concludes, “Such truths do not depend upon reading the primaeval narratives literalistically.” Continue reading “William Craig on the Historical Adam. Apologetics Impulse vs Doctrinal Formulation”
How old is the earth? The question has sparked intense debates among Christians in recent years. The issue is whether the opening chapters of Genesis teach that the earth was created a few thousand years ago (the Young-earth creation) or a few billion years ago (Ancient-earth creation). The debate can become acrimonious when there is no definite answer acceptable to both sides of the debate.
Perhaps the acrimony would be toned down if Christian apologists who are caught up in the debate acknowledge that the issue is actually of secondary significance as Christianity is faced with more serious challenges posed by influential atheistic scientists and philosophers like Richard Dawkins, Lawrence Krauss, Stephen Hawkings and Daniel Dennett who assert that God is an illusion (Re: Richard Dawkins, The God Delusion & Daniel Dennett, Breaking the Spell). Surely, it is more urgent for Christian apologists to move beyond their in-house debate on the age of the earth and develop cogent answers to defend the objective reality of God against the atheists’ strident criticisms? Continue reading “Moving Beyond Debating the Age of the Earth to Debating Scientific Naturalism”
I see a World in a grain of sand,
And a Heaven in a wild flower
William Blake
Time for Science Uprising
Scientists like Stephen Hawking, Richard Dawkins, Daniel Dennett and Lawrence Kraus claim that the existence of God has been discredited by new discoveries of modern science. To them, contemporary cosmology, evolution and neuroscience have demonstrated conclusively that the universe spontaneously emerged from a quantum vacuum and that human beings are nothing more than evolving complex bio-chemical machines. The idea of God is unnecessary and irrelevant to our quest for knowledge and understanding of humanity and the universe.
Such atheistic claims are not surprising since these scientists espouse a form of scientific naturalism or “scientism” – the view that all phenomena are fundamentally physical. Since all events (including the mental realm of human beings) are due to physical causes, scientific investigation must be restricted to what is physically observable and measurable. Continue reading “Science Uprising and Beyond”
Richard Dawkins, the famous British atheist, famously asserts that since science works, it must be true and we must believe what it says. If Christianity clashes with science, so much the worse for Christianity. For this reason, some college students are persuaded to abandon their Christian faith once they conclude that it has been discredited … Continue reading “Science and Theology as Analogous Research Programmes – Science and Christianity: Part 6/6”
Richard Dawkins, the famous British atheist, famously asserts that since science works, it must be true and we must believe what it says. If Christianity clashes with science, so much the worse for Christianity. For this reason, some college students are persuaded to abandon their Christian faith once they conclude that it has been discredited by science.
The perception that science has discredited Christianity is based on two assumptions. First, the results of science are empirically verified and indubitable in contrast to the unverifiable claims of Christianity. Second, Christianity not only lacks explanatory power; it is in conflict with the empirical findings of science. For example, God becomes redundant once evolution explains the origins of species and inflationary cosmology explains the origin of the multiverse. We are reminded of the famous incident when Napoleon Bonaparte questioned Pierre Laplace why his large book on cosmology never mentioned the Creator, to which Laplace retorted, “I had no need of that hypothesis.”
However, neither Dawkins nor Laplace should be given the last word. There are other eminent scientists who do not agree that there is conflict between science and Christianity. Furthermore, science itself faces several intractable problems. Continue reading “Science and Theology as Analogous Research Programmes – Science and Christianity: Part 6/6”