WILLIAM LANE CRAIG REASONABLE FAITH PDF
Reasonable Faith: Christian Faith and Apologetics PDF ISBN: Reasonable faith: Christian truth and apologetics / William Lane Craig. P.O. Box , Marietta, GA | wildlifeprotection.info Dr. William Lane Craig. Physics and the God of Abraham. Gonzaga University. Reasonable Faith aims to provide in the public arena an intelligent, articulate, and William Lane Craig is Research Professor of Philosophy at Talbot School of.
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2. Self-Existence a. Analysis. (1) Scriptural Data. (a). (b). (c). (d). (e). (2) Systematic Summary wildlifeprotection.info Copyright William Lane Craig. VERBAL REASONING. R.S. Aggarwal. The book «s unique for its coverage of all types of questions A Modern wildlifeprotection.info Exceedingly Growing Faith by Kenneth. whether religious belief is good for society. One might justifiably doubt that Craig, William Lane, Reasonable Faith. 3rd ed. Wheaton: Crossway, [ch. 3] .
This is of course exactly what Craig believes,3 but this view strikes me as a lot more absurd than the view that some things are really bad and that for this very reason God does not want us to do them. In any case, either things, or rather actions, are good or bad in themselves independent of whether we regard them as good or bad, or they are not. If they are, then God is not needed to make them so. And if they are not, then God regarding or postulating them as good does not make them good in themselves.
They would still be only subjectively good, namely for, or from the perspective of, the divine subject.
Natural selection does not dictate anything, and if there are no objective values, then whatever is, is neither right nor wrong. It simply is. Yet among the things that are, are also our values, our views on what is right and wrong, what should and what should not be done. The atheist, therefore, is in no way rationally compelled to be a selfish bastard. Perhaps in theory nothing is absolutely forbidden, but in practice there are certain things we approve of and others that we disapprove of, certain things that we forbid ourselves, and each other.
And that is all we will ever have. Even if there is a God who could tell us how things really are that, for instance, torturing puppies is actually not so bad at all , we could still think that what God tells us is good is a heinous thing to do, even if the only basis we have for our judgement is the fact that we are repulsed by it.
Why would it matter so much to us what God thinks and wants? Because he is more powerful and presumably holds our fate in his hands? Morality thus depends entirely on what God wants.
It follows that without God there is no morality, no objective right and wrong. Nor is it clear why we should, in a naturalistic, godless universe, have to live as if nothing mattered, given that certain things clearly do matter to us.
The situation is similar with respect to purpose. We clearly do have purposes, so in that sense our lives have purpose though perhaps not a purpose. Are they good for anything else? Perhaps not. But why do they have to? There is no reason for our existence, Craig says.
Maybe not. Probably not. But again, why does there have to be such a reason? We may be better off without it.
Christian apologetics, as a discipline, has exploded the last several years.
There is a constant barrage of new books on the topic appearing almost every day. Very few books in the apologetic realm are designed to be used in courses. It is into this regretful void that On Guard leaps. This latest work by renowned Christian Apologist, William Lane Craig, attempts to fill a gap in apologetic literature — an introduction to apologetics that can also serve as basis of group or individual study.
This text seems to be primarily aimed at a novice in apologetic argumentation, and this text will truly shine in a setting such as an adult Sunday School class or even as a high school text on apologetics. A college course could use this material, but would probably want to supplement it with another book. It also provides encouragement to others who attempt to walk a similar path.
The ten chapters are roughly broken into three sections following a classical apologetic model. The first three chapters deal with the topic of why the subject of apologetics matters at all. The last three chapters examine Christian specific claims.
Also, in the generous margins, every chapter has questions peppered throughout to lead discussion and interaction. Chapter one explores the topic of apologetics, what is it and why do it. Chapter two examines the ramifications if God does not exist.
Chapter three looks at an oft- neglected argument of Gottfried Wilhelm Leibniz asking why anything exists at all. This is followed by the first personal interlude. Chapter five surveys the arguments regarding the fine-tuning of the universe. Following this is the second personal interlude. Finally, chapter ten discusses the issues involved with Christian particularism exclusivity.
He gives the same arguments to readers as he gives in debates with world class skeptics and critics. The difference is with how far he pushes the boundaries of the arguments.
In On Guard he deals the broader issues and does not get bogged down in technical minutiae. However, in an academic journal or debate, he begins to push the argument to a much fuller extent.
There is a personal, transcendent reality beyond the physical universe. Secondly, I think that metaphysical naturalism is so contrary to reason and experience as to be absurd.
In the following arguments, the first premise in every case is taken from Dr. First is the argument from intentionality: According to Dr.
Rosenberg, if naturalism is true then I cannot think about anything. That is because there are no intentional states. But I am thinking about naturalism. From which it follows, Therefore, naturalism is not true. So, if you think that you ever think about anything you should conclude that naturalism is false.
Second is the argument from meaning: According to Dr. Rosenberg, if naturalism is true then no sentence has any meaning.
And he says that all the sentences in his own book are in fact meaningless. But, premise 1 has meaning. We all understood it. Therefore, naturalism is not true. Third is the argument from truth: According to Dr. Rosenberg, if naturalism is true then there are no true sentences. That is because they are all meaningless.
But, premise 1 is true. That is what the naturalist believes and asserts. Fourth is the argument from moral praise and blame: According to Dr. Rosenberg, if naturalism is true then I am not morally praiseworthy or blameworthy for any of my actions because, as I said, on his view objective moral values and duties do not exist. But, I am morally praiseworthy and blameworthy for at least some of my actions. If you think that you have ever done something truly wrong or truly good then you should conclude: Therefore, naturalism is not true.
Fifth is the argument from freedom: According to Dr. Rosenberg, if naturalism is true then I do not do anything freely. Everything is determined. But, I can freely agree or disagree with premise 1.
From which it follows: Therefore, naturalism is not true. Sixth is the argument from purpose: According to Dr.
William Lane Craig
Rosenberg, if naturalism is true then I do not plan to do anything. That is why I am here. Seventh is the argument from enduring: According to Dr.
Rosenberg, if naturalism is true then I do not endure for two moments of time. But, I have been sitting here for more than a minute. If you think that you are the same person who walked into the room tonight then you should agree that: Therefore, naturalism is not true. Finally, the argument from personal existence - this is perhaps the coup de grace against naturalism: According to Dr.
Rosenberg, if naturalism is true then I do not exist. He says there are no selves, there are no persons, no first-person perspectives. But, I do exist! I know this as certainly as I know anything. In a word, metaphysical naturalism is absurd.
Notice that my argument is not that it is unappealing.Book Review: Although the argument as such does not reach the conclusion that God is the basis of objective moral values and duties, such a claim tends to be implicit in premise 1 and emerges in the defense of that premise against objections.
An analogy would be to claim that since a monarch is defined as the offspring of another monarch, the only possible explanations are either the obviously false one that monarchs and monarchies are eternal or that there must have been some mystical divine prime mover behind their origins.
That reason doesn't just mean arguments and evidence. Had he made a different decision, then it might not be. The present is real. It simply is.
James East, a lecturer in Pure Mathematics at the University of Western Sydney,  identifies Craig's error in applying naive set theory to infinite sets.
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