Sunday, November 14, 2010

It's been a while...

Hello all! I know it's been a while since I have posted anything. I have been extremely busy!! I started school in August and a few things have changed over the last few months. First of all, I have decided I am not going to become a counselor. I don't know what I was thinking! I can't even manage my own life, family, emotions, etc. How could I possibly tell someone else how to do it? =) Oh well! My career search has certainly been a process of elimination to say the least! Ha! But what I do know, now more than ever before, is that Jesus is who He said He is, He did what He said He did, and the Bible is a reliable account of it all! I have decided that I want to spend the rest of my life studying the truth found in God's Word! Where that will lead me, I have no idea at this point. But I intend to enjoy the ride! I wanted to share a bit of what I've been studying so far. I hope you find it helpful in your search for the truth. I hope it answers some questions, piques your interest in the Bible and what it claims, and solidifies your faith in the God who wrote it! If it makes you think and you come up with more questions, ask me! If I don't know, I will research it, and we'll figure it out together! Anyway, I can't get enough of this stuff...hope you're not bored to tears! Enjoy your introduction into Apologetics!

This is a collection of essay questions designed to help you make a defense of the faith when faced with common questions concerning the Bible.

1. You are speaking with a new friend in the neighborhood. The conversation takes a turn towards religion, and you begin to share your faith and background with your friend. This friend shows a smirk across his face, and then states that he doubts that Jesus ever lived. How would you respond to him?

I would begin by asking him if he had ever considered the historically documented evidence for Jesus’ existence on the earth that comes from secular sources outside of the Bible. I would ask him if he was aware that ancient historians who were not believers or sympathetic to Christianity included accounts of a man named Jesus in their records? Not only is Jesus mentioned within their pages, the facts concerning His life interestingly correspond with the biblical account, though often in a negative or neutral light and not from the perspective of the Bible, which relieves us of any belief that they were made up in the attempt to spread a falsified record of a man who never lived.

One of those historians was a man named Flavius Josephus, a Jewish historian born in AD 37 or 38 (Habermas, 2008, 192), just a few years after the Bible says Jesus was crucified and resurrected. In his account of Jewish history contained in his work entitled Antiquities, he mentions Jesus and gives several historical facts concerning Him. From his writing we can gather that:

1. Jesus was known as a wise and virtuous man, one recognized for his good conduct. 2. He had many disciples, both Jews and Gentiles. 3. Pilate condemned him to die, 4. with crucifixion explicitly being mentioned as the mode. 5. The disciples reported that Jesus had risen from the dead and 6. that he had appeared to them on the third day after his crucifixion. 7. Consequently, the disciples continued to proclaim his teachings. 8. Perhaps Jesus was the Messiah concerning whom the Old Testament prophets spoke and predicted wonders. 9. Jesus was the brother of James and 10. was called the Messiah by some (Habermas, 2008, 195).

Another historian who mentions Jesus in his writing is a man named Cornelius Tacitus. He was a Roman historian who lived from AD 55-120. “He has been called the ‘greatest historian’ of ancient Rome” (Habermas, 2008, 187). He wrote thirty books included in two collections called the Annals and the Histories. “Tacitus recorded at least one reference to Christ and two to early Christianity, one in each of his major works” (Habermas, 2008, 188). What we can learn from his writings about Jesus is that he suffered the extreme penalty (crucifixion) at the hands of Pontius Pilatus, during the reign of Tiberius (AD 14-37), he ignited a “mischievous superstition” and was followed by people who were named for him (Christians), who were so devoted to him that rather than recant their devotion they submitted themselves to death (Habermas, 2008, 188-189).

Yet another ancient historian who records information about Jesus Christ is a man named Gaius Suetonius Tranquillas. He was also a Roman historian and had access to imperial records because of his position as chief secretary of Emperor Hadrian (Habermas, 2008, 190). In his records he says that the Jews in Rome “caused continuous disturbances at the instigation of Chrestus” [a variant spelling of Christ], and were expelled from the city, which is corroborated in the book of Acts (Habermas, 2008, 191).

There are also ancient writings of various government officials that contain proof for the existence of Jesus in history. A Roman author and administrator who served as governor of Bithynia in Asia Minor named Pliny the Younger mentioned Jesus and his followers in a letter he wrote to Emperor Trajan to explain how he was handling their perceived inflexibility and political threat by interrogation, torture, and execution (Habermas, 2008, 198).

Jesus is also mentioned in the Talmud. The Talmud is a collection of Jewish oral tradition and commentary. The earliest period of compilation is called the Tannaitic period and is dated from AD 70-200. A portion from this early period records that Jesus was “hanged” (a variant term meaning crucifixion) on the Passover for “practicing sorcery and enticing Israel to apostasy” (Habermas, 2008, 203).

Another ancient source of documentation concerning the life of Christ is the writings of a Greek satirist who lived during the second century named Lucian. In his writings he criticizes and mocks early Christians for their belief and worship of Christ. From his material we can learn that Jesus was worshiped by Christians, introduced new teachings, and was crucified among other aspects of his life (Habermas, 2008, 206).

I would conclude by appealing to my new friend to consider the improbability of Jesus never existing in light of all the extra-biblical evidence of his existence. These records were made by historians, government officials, religious leaders that did not accept him as God, and even a satirist, all of which had no reason to convince people of the existence of a made up person but rather criticized, mocked, tortured, and executed those that were devoted to him. Because of all the available historical data we possess today there is no logical reason to doubt that Jesus actually existed on this earth. I would ask my friend to consider the evidence and the chance that based on the fact that the biblical account of the life of Christ is corroborated by secular sources of history, he might just be who the Bible says he is!

2. You are speaking with a friend who is a believer, but struggles periodically with her faith. Lately, she was confronted by a relative who mentioned that apart from the Bible itself, we really don’t have any information regarding Jesus. To secure all of our faith concerning Jesus from one source seems short sighted and prone to circular reasoning. Are there any other sources that might support the historicity of the Jesus of the Bible? How would you answer your friend?

I would assure her that there are several sources that support the historicity of the Jesus of the Bible outside of the Bible itself. These sources are from a variety of people existing in antiquity who recorded information concerning the life of Christ. Their record of Christ is especially convincing because of the fact that none of them were believers themselves. In fact, some of them were adamantly opposed to Christianity and even tried to stop its spread by persecuting and killing believers.

The first source of information outside of the Bible concerning Jesus comes from a man named Flavius Josephus, a Jewish historian born in AD 37 or 38 (Habermas, 2008, 192). As I mentioned above, in his account of Jewish history contained in his work entitled Antiquities, he “corroborates important information about Jesus: that he was the martyred leader of the church in Jerusalem and that he was a wise teacher who had established a wide and lasting following, despite the fact that he had been crucified under Pilate at the instigation of some of the Jewish leaders” (Strobel, 1998, 80). These references made by Josephus are very significant and can be trusted in light of the fact that his accounts of other happenings in history, such as the Jewish War, have been upheld by archaeological excavations and corroboration by other historians (Strobel, 1998, 81).

Another source of outside information about Christ, also mentioned above, comes from a reference made by a man named Tacitus, who was considered “the most important Roman historian of the first century” (Strobel, 1998, 81). What we can learn from his writings about Jesus is that he suffered the extreme penalty (crucifixion) at the hands of Pontius Pilatus, during the reign of Tiberius (AD 14-37), he ignited a “mischievous superstition” and was followed by people who were named for him (Christians), who were so devoted to him that rather than recant their devotion they submitted themselves to death (Habermas, 2008, 188-189). “This is an important testimony by an unsympathetic witness to the success and spread of Christianity, based on a historical figure – Jesus” (Strobel, 1998, 83).

There is also a reference to Jesus in the writings of a governor in northwestern Turkey named Pliny the Younger. The reference is found in a letter to his friend, Emperor Trajan from AD 111 concerning Christians he has arrested (Strobel, 1998, 83). It “attests to the rapid spread of Christianity, both in the city and in the rural area, among every class of persons, slave women as well as Roman citizens…And it talks about the worship of Jesus as God, that Christians maintained high ethical standards, and that they were not easily swayed from their beliefs” (Strobel, 1998, 84).

We even have “non-biblical attestation of the darkness that occurred at the time of Jesus’ crucifixion” written about in the Gospels (Strobel, 1998, 85). This attestation comes from a reference to “a historian named Thallus who in AD 52 wrote a history of the eastern Mediterranean world since the Trojan War. Although Thallus’s work has been lost it was quoted by Julius Africanus in about AD 221” (Strobel, 1998, 84).

So, even if we did not have the Bible:

We would still have a considerable amount of important historical evidence that would provide a kind of outline for the life of Jesus…We would know that first, Jesus was a Jewish teacher; second, many people believed that he performed healings and exorcisms; third, some people believed he was the Messiah; fourth, he was rejected by the Jewish leaders; fifth, he was crucified under Pontius Pilate in the reign of Tiberius; sixth, despite this shameful death, his followers, who believed that he was still alive, spread beyond Palestine so that there were multitudes of them in Rome by AD 64; and seventh, all kinds of people from the cities and countryside – men and women, slave and free – worshiped him as God (Strobel, 1998, 87).

All of this information gleaned from non-biblical sources paints a picture of Jesus Christ identical to that of the Bible. In fact, “we have better historical documentation for Jesus than for the founder of any other ancient religion…the situation with Jesus is unique – and quite impressive in terms of how much we can learn about him aside from the New Testament” (Strobel, 1998, 86-87). We have every reason to believe in the Jesus of the Bible and put our hope and trust in Him alone!

3. You pick up a magazine article referring to the Jesus Seminar as representing the pinnacle of New Testament scholarship. This magazine article, when referencing the opinions of biblical scholarship, repeatedly references only the conclusions of the Jesus Seminar. You decide to write a letter to the editor of the magazine. What will you say?

I would tactfully attempt to educate the editor on the facts surrounding the Jesus Seminar. I would first address the magazine’s stated view that the Jesus Seminar is representative of the “pinnacle of New Testament scholarship.” I would argue that the truth is that “the Jesus Seminar represents an extremely small number of radical-fringe scholars who are on the far, far left wing of New Testament thinking. It does not represent mainstream scholarship” (Strobel, 1998, 114).

The Jesus Seminar is a group of seventy-four scholars who assembled together and voted on which of the sayings of Jesus recorded in the Gospels were actually spoken by him, which resulted in a coded copy of the Gospels indicating the likelihood that they were actual sayings of Christ as judged by this group (Habermas, 2008, 121). They conclude that, “Eighty-two percent of the words ascribed to Jesus in the Gospels were not actually spoken by him” (Habermas, 2008, 122). The problem with their method of examining the Gospel accounts is the fact that from the onset they “severely restrict the supernatural, if not reject it outright, in favor of a modern scientific outlook (Habermas, 2008, 122). They have loaded presuppositions and criteria, and “loaded criteria, like weighted dice, inevitable bring the results that were desired from the beginning” (Strobel, 1998, 118).

I would conclude the letter to the editor by again pointing out the Jesus Seminar is not representative of the pinnacle of New Testament scholarship as alluded to in their article. They are a radical group of scholars who in no way represent mainstream theological thought concerning the New Testament material. In fact, there is a “growing crescendo of criticism coming not just from prominent conservative evangelicals but also from other well-respected scholars representing a wide variety of theological backgrounds” (Strobel, 1998, 127). I would encourage the editor to provide varying viewpoints from other scholars in the field of theology and New Testament thought and seriously reconsider their view of the Jesus Seminar.

4. You are in conversations with an old high school friend about your conversion to Christianity. In the ebb and flow of conversation, your friend claims that the New Testament is not really reliable because the writers were obviously had a theological bias in their recording and reporting of history. How would you respond to your friend?

I would argue that while it is true that the authors of the New Testament books did indeed have a theological bias in that they believed the things they were writing had great theological importance and implication, that fact in no way lessens the reliability of the New Testament accounts. In fact, we have ample evidence that suggests the history as recorded by the authors of the New Testament is accurate and reliable.

Throughout the Gospels and in the book of Acts there is a clear attempt to record accurately the events of Jesus’ life as well as His teachings as they actually happened in history. For example, the author of the Gospel of Luke and the book of Acts, Luke, was a physician and a historian. “The general consensus of both liberal and conservative scholars is that Luke is very accurate as a historian. He’s erudite, he’s eloquent, his Greek approaches classical quality, he writes as an educated man, and archaeological discoveries are showing over and over again that Luke is accurate in what he has to say (Strobel, 1998, 97). In fact, there has been no archaeological discovery that has ever disproved a fact as recorded in scripture, in either the New or Old Testament. “Although the primary interest of the Gospel writers was spiritual, history was also very important. There is no good reason why they would pervert the historical in order to preserve the spiritual, when both were so important and even complemented one another” (Habermas 2008, 54). Consider this fact, “If all the Gospels are judged according to the standards of ancient historiography in terms of date and reliability on issues that can be compared to other known data, they measure well and ought to be accepted as good sources for historical information about Jesus” (Habermas, 2008, 108).

As for the New Testament as a whole, we have many reasons to believe that the information they contain is trustworthy and true. Consider the fact that,“The New Testament has better manuscript evidence than any other ancient book. There are over 5,000 New Testament manuscripts and portions of manuscripts. By comparison, the majority of classical works have less than 20 manuscripts…None of the canonical New Testament is lost or missing” (Habermas, 2008, 276). This means that, “We can have great confidence in the fidelity with which this material has come down to us, especially compared with any other ancient literary work” (Strobel, 1998, 63). In other words, we can rest assured that our modern Bibles say what the original authors (God through inspired men) intended them to say.

The Gospels were all written by eyewitnesses or based on the account of an eyewitness. “They are very close to the events they record, with three out of four being dated within one generation and all four within seventy years of Jesus’ life, all during the lives of eyewitnesses” to the accounts they record (Habermas, 2008, 277). This is important because if the authors were recording false information people would have noticed and their accounts would not have been believed. “The early church couldn’t have taken root and flourished right there in Jerusalem if it had been teaching facts about Jesus that his own contemporaries could have exposed as exaggerated or false” (Strobel, 1998, 260).

So, again, the New Testament authors included many historical facts within their writings that can be measured and tested for historical accuracy. These facts include the names of cities, rivers, landmarks, rulers, genealogies, currency, customs, and historical events. In the words of a prominent Australian archaeologist, “Those who know the facts now recognize that the New Testament must be accepted as a remarkably accurate source book” (Strobel, 1998, 107). In addition, we have the non-biblical corroboration of ancient historians, government officials, the Talmud, and other ancient sources that provide us with a picture of Jesus exactly as painted in the New Testament. Taken as a whole, there can be no doubt that the New Testament is reliable in every way.

In regards to the theological bias the authors had in their recording and reporting of history, consider this “modern parallel from the experience of the Jewish community” given by Craig Blomberg, PH.D:

Some people, usually for anti-Semitic purposes, deny or downplay the horrors of the Holocaust. But it has been the Jewish scholars who’ve created museums, written books, preserved artifacts, and documented eyewitness testimony concerning the Holocaust. Now, they have a very ideological purpose – namely, to ensure that such an atrocity never occurs again – but they have also been the most faithful and objective in their reporting of historical truth. Christianity was likewise based on certain historical claims that God uniquely entered into space and time in the person of Jesus of Nazareth, so the very ideology that Christians were trying to promote required as careful historical work as possible (Strobel, 1998, 31-32).

In conclusion, “people can so honor and respect someone that it prompts them to record his life with great integrity. That’s the way they would show their love for him. And I think that’s what happened here…these disciples had nothing to gain except criticism, ostracism, and martyrdom…they proclaimed what they saw, even when it meant suffering and death” (Strobel, 1998, 48).

5. You meet a person on the ski lift at a local ski area, and in making small talk, you mention that you are taking college classes in the Bible. This new acquaintance is not trying to be antagonistic, but nevertheless, brings up something that he had heard regarding the “corruption” of the Bible. Upon further inquiry, you discover that this man has taken for granted the argument that the New Testament was corrupted over the centuries through the transmission process, and is thus unreliable. How might you answer him?

There are many people who claim that the New Testament cannot be trusted because it has been corrupted through centuries of being copied. However, we must consider several facts before coming to such a conclusion. We have many reasons to trust that our modern copies of the Bible are accurate reflections of the original manuscripts.

The first fact to be considered is the unprecedented number of copies that have survived throughout the centuries, more than 5,000 have been catalogued (Harbin, 2005, 54). This is significant because, “The more often you have copies that agree with each other, especially if they emerge from different geographical areas, the more you can cross-check them to figure out what the original document was like” (Strobel, 1998, 59). “The quantity of New Testament material is almost embarrassing in comparison with other works of antiquity…the manuscript evidence for the New Testament [is] overwhelming when juxtaposed against other revered writings of antiquity – works that modern scholars have absolutely no reluctance treating as authentic” (Strobel, 1998, 60-61).

Another significant fact concerning the copies we possess is their age. “We have copies commencing within a couple of generations from the writing of the originals, whereas in the case of other ancient texts, maybe five, eight, or ten centuries elapsed between the original and the earliest surviving copy” (Strobel, 1998, 59).

So, especially in comparison to other ancient documents we have good reason to believe that the New Testament has been meticulously preserved and passed down throughout the centuries. We possess today in our modern New Testaments a reliable rendering of the original documents, which are “99.5 percent free of textual discrepancies, with no major Christian doctrines in doubt” (Strobel, 1998, 260).

6. In an essay, answer the following question: Why is it important for the Christian to believe in the historicity of Jesus Christ? Or in other words, why is historicity important? The key word in this question is “why”; be sure to answer accordingly.

“Christianity is a worldview that makes claims about reality. These claims are either true or false. If they are true then there is evidence that can be given to support them…to know that Christianity is true must mean more than knowing it in some subjective, private, internal and personal way. It means that we can know that it is true in an objective, public, external and factual way” (Beckwith, Craig, and Moreland, 2004, 25). “Christianity is rooted in history and is corroborated by science and philosophy, Christians have at their disposal ample evidence for its truthfulness” (Beckwith, Craig, and Moreland, 2004, 33); evidence that is objective, public, external and factual.

Historicity is the foundation for our faith in Christ. If what the Bible claims is true concerning those things that can be known objectively are true, we have reason to believe that what it claims concerning things that are otherwise unprovable are true as well. In other words, “Theological truth is based on historical truth” (Strobel, 1998, 125). “The New Testament often claims to be based on historically accurate accounts. Paul reminds us that, apart from a historical Gospel, there is no basis for faith whatsoever, since it would be vain and groundless (1 Cor. 15:1-20)” (Habermas, 2008, 49).



REFERENCES

Beckwith, Francis J., William Lane Craig, and J.P. Moreland. 2004. To Everyone an Answer: A Case for the Christian Worldview. Downers Grove: InterVarsity Press.

Habermas, Gary R. 2008. The Historical Jesus: Ancient Evidence for the Life of Christ. Joplin: College Press Publishing Company.

Harbin, Michael A. 2005. The Promise and the Blessing. Grand Rapids: Zondervan.

Strobel, Lee. 1998. The Case for Christ. Grand Rapids: Zondervan.