“One day I will find the right words,” wrote Jack Kerouac, “and they will be simple.” These 5 articles captured the days which I found almost the right words to express my thoughts. Unlike Kerouac, my thoughts are nothing but simple. Whether you agreed with me or not, it is my hope that I awoke the hunger to explore these wonderful issues in theology, philosophy and ethics.
- A Major Divergence: Is Genesis 1 Creatio Ex Nihilo? & A Minor Divergence: Is Genesis 1 Creatio Ex Nihilo? A thorough defense of Genesis 1 as teaching creation out of nothing is found in a co-authored work, Creation out of Nothing: A Biblical, Philosophical, And Scientific Exploration (2004), by Paul Copan and William Lane Craig. They, I will argue, also read this presupposition into Genesis 1. Copan and Craig presupposed that ancient Near East (ANE) also understood creation as defined by substance and properties, largely the material (and immaterial) properties. I think they are wrong. These two articles explained why they are wrong.
- Naturalness of Theism: This article presented empirical data showing that implicit belief in supernaturalism is nature. Atheism, namely disbelief in supernaturalism, as Pascal Boyer summed up, “is generally the result of deliberate, effortful work against our natural cognitive dispositions — hardly the easiest ideology to propagate.” (Boyer 2008:1039)
- What is Wrong with Abortion? Is it immoral to deliberately end the life of a fetus? This article tackles the ethics of abortion. Exploring three theories of what exactly makes it immoral to kill one of us on most occasions, three philosophical arguments are offered to show why abortion, on most occasions, is immoral.
- Dissecting ‘One God Less’ Meme: Contrary to Daniel C. Dennett (2006, 210), the idea that atheists just go one god further is not “some sound advice” offered by Dawkins (Dawkins 2004, 150) but a mere wind-egg because it confuses the conceptions of God with the concept of God.
- On Behalf of Demea: Hume’s Problem of Evil: Treating Demea’s solution to the problem of evil not as a theodicy but as a defense, this article attempted not to postulate the Deity’s reason to permit such instances of pain and suffering but an attempt to show that existence of evil is compatible with the existence of an omnicompetent and benevolent Deity.
Thank you for 2014. Thank you for being part of With All I Am.
“This is a real creation,” wrote David Hume, “a production of something out of nothing; which implies a power so great that it may seem at first sight beyond the reach of any being less than infinite.”(Hume 1881:343-4) Hume captured our modern and classical material ontology understanding of creation. Coming into being, in our modern understanding, means acquiring material (or immaterial) properties. We intuitively presuppose that an entity was created if prior to the moment of its creation was not there. It is, thus, not surprising that we read this presupposition into Genesis 1’s creation account.
In their co-authored work, Creation out of Nothing: A Biblical, Philosophical, And Scientific Exploration (2004), Paul Copan and William Lane Craig also read this presupposition into Genesis 1. They presupposed that ancient Near East (ANE) also understood creation as defined by substance and properties, largely the material (and immaterial) properties. I think Copan and Craig are wrong in their presupposition. So one of the things I have to do is to explain why they are wrong¹.
It is said that any fruitful criticism of any writer must generally begin by finding some common ground. Copan and Craig are correct that the Holy Writ explicitly conveys creatio ex nihilo (John 1:3 and Romans 4:17 cf. 2 Maccabees 7:28 and 2 Enoch 24:2). My criticism ought not, thus, be understood as questioning whether creatio ex nihilo is true. It is true. Where I diverge from Copan and Craig is on viewing Genesis 1 as also teaching such a doctrine.
We often and unconsciously read our contemporary understanding of words and ideas into the Pentateuch. Who is to blame? The past is a foreign territory. Ancient Near Eastern cognitive environment of the patriarchal period overwhelmingly finds its location outside our contemporary mindset.
Dictionary of the Old Testament: Pentateuch (2002), edited by T. Desmond Alexander and David W. Baker, provides immensely wealth of information in form of comprehensively finely written articles to familiarize us with this foreign territory. This dictionary creates a solid bridge between our modern worldview and that of the patriarchal period of ancient Near Eastern. It assembled leading Old Testament scholars, such as Peter Enns, Richard S. Hess, John H. Walton, John E. Hartley and Victor H. Matthews, just to mention the few, whose articles drag the past into the present. This dictionary will help you start reading the Pentateuch for what its worth.
This monumental work plays well as a referential tool to biblical scholars, graduates, clergy and laypersons who are interested in understanding Old Testament’s literature and form criticism, background information, archaeology, ancient Near Eastern worldviews, and so on, mostly in relationship to the first five books. Like any dictionary, this resource is not meant to be read from cover to cover. It’s meant to be used as a referential goldmine to guide you into the unfamiliar territories of the Pentateuch.
Few of my personal favorite articles are E. C. Lucas’ Cosmology and J. H. Walton’s Creation. These two articles helped me comprehend the cognitive understanding of ancient Near Eastern cosmogony. Swimming in our contemporary salty and bloody waters of confusing ideas concerning the opening chapters of Genesis, exploring how ancient Near Eastern Jews would have understood the creation story of Genesis 1-3 is quite refreshing. Continue reading
Does Genesis 1 explicitly (or implicitly) convey the idea of creatio ex nihilo? Paul Copan and William Lane Craig, holding the traditional understanding, believe it does. This article examined carefully the case presented in their co-authored work Creation out of Nothing: A Biblical, Philosophical, And Scientific Exploration (2004). My aim is to test, by fairly balancing the considerations of the core arguments in their apologia, and judge whether that which is contended is true.
Creation out of Nothing is a book filled with nothing but beneficial information. Copan and Craig’s defense for creatio ex nihilo is not only persuasive but also sound when it comes to the areas of philosophy and science (2004:147-266). Their biblical defenses from all passages but Genesis 1 are both strong and cogent (ibid. 71-91). It is only in Genesis 1 where our ways part, like summer and winter. This difference ought not overshadow the large, if not almost all, parts of what I am in total agreement with Copan and Craig. Continue reading
Consider the following representative scenario theological studies’ students find themselves in: You have a theological claim C to argue for or against. You’re expected to offer supporting evidences for the position you come to hold. You’re equally expected to interact with historical and contemporary sources dealing with claim C.
As a brilliant theological studies’ student, you must show that you are aware of other possible interpretations of the supporting evidences you have provided for your case. You’re required to demonstrate that you are conscious of possible objections to your position, their merits and shortcoming. When required, you need to show where you agree or(and) disagree with the opposing views. Before offering a rebuttal of opposing views, you must show that you have fully understood their positions.
For such tasks, you need the right resources to read and interact. You have to research and be familiar with both past and present sources. Logos Bible Software 5 is just a tool you need to assist you for this kind of tasks. Here I shared 4 reasons I use Logos 5 Diamond package as a biblical and theological studies’ student. Continue reading
“Creations’ debate game changer” is my four words review of John H. Walton’s 192-paged InterVarsity Press published book The Lost World of Genesis One (2009). Noting that the Old Testament was not written to us but for us, Walton returns us to the lost and forgotten ancient Jews to whom the Testament was written to. He, thus, invites us to decipher ancient Near East cosmology as they would have had understood it. The result, if true, is a game changer in American heating up creations-debate. It renders the whole debate not only unnecessarily but misguided in the first place.
Walton summons us to interpret Genesis 1:1-2:3b cosmology as ancient Jews would have understood it. He wrote: “We gain nothing by bringing God’s revelation into accordance with today’s science. In contrast, it makes perfect sense that God communicated his revelation to his immediate audience in terms they understood.”(Walton 2009: 15) He invites us to read the text on its “face value”. Before asking what it means to us today, we need to know what it meant to them then. Continue reading