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Did God Change at the Incarnation?

James Anderson:

[pk_box width=”690″]
[pk_image image=”” title=”” w=”60″ image_style=”square” h=”0″ align=”left” icon=”” action=”” link=”” link_target=”_self” lightbox_gallery_id=””]The puzzle can be stated as follows:

  1. Classical theism holds that God does not change; indeed, God cannot change, because he transcends time altogether.
  2. Scripture likewise teaches that God does not change (Mal. 3:6; James 1:17).
  3. Scripture also teaches that God the Son “became flesh and dwelt among us” (John 1:14); but becoming involves a change from one state (not being human) to another (being human).
  4. Scripture further teaches that God the Son died and rose again (Rom. 1:4); this also entails a change from one state (being dead) to another (being alive).
  5. So the doctrines of the Incarnation and the Resurrection seem to contradict the doctrines of divine immutability and timelessness. [/pk_box]

Read his answer here.

James Anderson on the Transcendental Argument

For those who are interested in the merits of the transcendental argument for the existence of God (also known as TAG), James Anderson has posted an interesting article “No Dilemma for the Proponent of the Transcendental Argument: A Response to David Reiter” on his site. The essay, which will appear in the summer issue of Philosophia Christi, is a response to Reiter’s claim that the transcendental argument is either insufficient or superfluous.

Can we Love Jesus and Accept Evolution?

James Anderson, assistant professor at Reformed Theological Seminary, reviews “I Love Jesus & I Accept Evolution”, the latest book by Denis Lamoureux:

“A full critique of Lamoureux’s evolutionary creationism cannot be given here. I will, however, indicate some of the major reasons why I don’t find his arguments compelling. In the first place, his approach to interpreting Scripture is highly problematic. He professes to acknowledge both the “Book of God’s Works” (revelation in nature) and the “Book of God’s Words” (revelation in Scripture) but it’s clear that he gives the former unqualified priority over the latter; if there is any apparent conflict between nature (for which read: modern science) and the Bible, Lamoureux concludes that the Bible is mistaken due to its accommodation to ancient science. On this way of thinking, the Bible must always be judged in the light of modern science. Yet this prioritization is the very opposite of the view that Christians have historically taken on the issue. As Calvin famously put it, the Bible functions like a pair of spectacles given to correct the distortion of natural revelation by our fallen intellects. Scripture has authority over science, whether ancient or modern.

Furthermore, Lamoureux’s separation of theological statements and scientific statements in the Bible is impossible to apply in practice. Take, for instance, the claim that God judged the world by sending a great flood (cf. 2 Peter 3:6). Is that a theological statement or a scientific statement? On the face of it, it’s both—at the very least, it has theological elements and scientific elements that cannot be teased apart.

A further concern is raised by Lamoureux’s central claim that the Bible is accommodated to ancient science and therefore makes scientific statements that are false. Why think that the accommodation only pertains to science? Why not suppose, for much the same reasons, that the Bible is accommodated to ancient morality too? Indeed, that’s precisely the argument used by many liberal theologians today who argue that Christianity is compatible with monogamous homosexual relationships. If Lamoureux wouldn’t accept their position, why should we accept his? What do modern scientists have that modern ethicists don’t?

The point can be pushed further still. If the Bible is accommodated to the fallible scientific outlook of its original audience, perhaps it is also accommodated to their fallible religious outlook. Perhaps all those claims in the New Testament regarding Christ’s substitutionary atonement are merely a concession to the religious outlook of ancient people who were used to thinking in terms of animal sacrifices, propitiatory atonement, and so forth. Presumably those claims would be no more immune to error than the Bible’s scientific claims. But then how much confidence could we place in the gospel message preached by the apostles?

The point is this: accommodationist theories of biblical inspiration such as Lamoureux’s are like a universal acid that burns its way through everything. Once we argue that the Bible is unreliable in one area (science) due to its accommodation to ancient ignorance, we can have no principled basis for insisting that it is still reliable—never mind inerrant—in other areas such as ethics and theology.

So much for Lamoureux’s doctrine of Scripture. What about his scientific arguments? I’ve noted already some of the weaknesses in his case: circular reasoning, selective evidence, and conclusions that go far beyond what the empirical data support. Equally problematic is the fact that he doesn’t even mention, let alone address, some of the many significant scientific difficulties faced by the theory that all living organisms have gradually evolved from rudimentary life forms by purely natural processes (e.g., the lack of a plausible mechanism for large-scale evolutionary development, the so-called “Cambrian explosion” in the fossil record, the origin of sexual differentiation, and the existence of irreducibly complex biological structures). The uninformed reader will almost certainly be misled into thinking that the scientific case for evolution is beyond question. Still, perhaps we should cut Lamoureux some slack on this point. After all, if the biblical authors can be excused their misleading or false statements on the basis that they were captive to the science-of-the-day, presumably so can he!

Finally, I suspect many evangelical readers will be unconvinced by Lamoureux’s plea that his position preserves all the essential doctrines of the Christian faith. He speaks several times of “non-negotiable” Christian beliefs, but never explains what criteria he uses for treating some traditional Christian beliefs as non-negotiable and others as dispensable. One can’t help but suspect that his list of essential doctrines is rigged so that his own views fall safely within the bounds of orthodoxy.

Lamoureux’s rejection of the doctrine of original sin, which follows of necessity from his rejection of the historical Adam and Eve, is particularly problematic. If Adam never existed then obviously no human being could have inherited a sinful nature from him. Lamoureux suggests that this traditional doctrine originated with Augustine (who was, of course, misled by the science-of-the-day) but he fails to acknowledge that Augustine argued his position from Scripture. What Lamoureux recommends in place of the traditional doctrine might be dubbed “Original Sin Lite” (or perhaps “Original Sin Zero”): every human being is a sinner and that’s all we need to affirm. Yet surely this falls far short of the doctrine taught in Romans 5:12-21 and 1 Corinthians 15:20-22, which offers both a coherent theological explanation for universal human sinfulness and a profound parallel (and contrast) between Adam and Jesus. It’s remarkable that Lamoureux makes no reference to these passages in his discussion of original sin, and his treatments elsewhere in the book require him to hold these texts at arm’s length. One has to wonder whether he would have so quickly concluded that Adam is a dispensable mythical figure had he been more exposed to the Reformed tradition in his theological studies. There is far more at stake here than whether Paul was mistaken in certain incidental historical facts.

I have to conclude that despite its irenic approach and the undoubted expertise of its author, this book fails in its goal of reconciling biblical Christianity with modern evolutionary science. Nevertheless, it is very useful in this respect: it makes clear what price has to be paid in order to make peace with evolution, even if one takes a relatively conservative approach. The first casualties are the doctrines of biblical authority, clarity, and inerrancy, closely followed by the doctrine of original sin; and once those are sacrificed it’s inevitable that more will follow, for no doctrine is an island. The doctrines of salvation by grace alone and justification by faith alone, to cite two examples, are intimately connected to the nature of the fall and its consequences.”

Read the whole thing here (or an abridged version at Discerning Reader here).

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