Journal of the International Society of Christian Apologetics Vol. 1 No. 1 2008 The Apologetics of Jesus: Survey and Significance l Norman Geisler Reflections on the Place of Friendship in the 25 Practice of Christian Apologetics Gary Habermas Faustus Socinus's A Tract Concerning God, Christ, 37 and the Holy Spirit Alan W. Gomes Cross-Examination: Socinus and the 59 Doctrine of the Trinity Robert M. Bowman, Jr. The Straw Man Strikes Back: When Godel's 79 Theorem is Misused Winfried Corduan & Michael]. Anderson Sankara's Two-Level View of Truth: 105 Nondualism on Trial Douglas Groothuis Assessing Modern Psychic Phenomena 113 Ron Rhodes BOOK REVIEWS 137 o Claiming Christ: A Mormon-Evangelical Debate and Bridging the Divide: The Continuing Conversation between a Mormon and an Evangelical. o A World of Difference: Putting Christian Truth-Claims to the Worldview Test o At the Origins of Modem Atheism Journal of the International Society of Christian Apologetics EDITOR Chad V. Meister Bethel College ADVISORY BOARD Norman Geisler, Southern Evangelical Seminary (President, !SCA); Gary Habermas, Liberty University (Vice-President); Phil Roberts, Midwestern Baptist Theological Seminary (Treasurer); Ergun Caner, Liberty University (Secretary); Winfried Corduan, Taylor University (Webmaster); Steve Cowan, Southeastern Bible College; Douglas Groothuis, Denver Seminary; James Stump, Bethel College. Graphic designer and edito rial support: Bryce Fisher, Bethel College; editorial assistant: Maurice Lamb, Bethel College. The Journal of the International Society of Christian Apologetics is a peer-reviewed journal published annu ally with the support of the International Society of Christian Apologetics to foster scholarly discussion of ideas among evangelical scholars relevant to the defense of the Christian Faith. It includes articles from a wide variety of apologetically relevant fields, including philosophy, ethics, theology, biblical studies, history, and missions. SUBSCRIPTIONS Journal subscriptions are available to !SCA members and non-members as well. The subscription rate is $20.00 per year for individuals and institutions (!SCA membership includes journal subscription). Student membership is $15.00 per year. For subscriptions being mailed outside the United States add $10.00 to cover additional mailing costs. CORRESPONDENCE All editorial inquiries and correspondence should be sent to: Chad V. Meister Bethel College 1001 West McKinley Avenue Mishawaka, Indiana 46545 Email: [email protected] Phone: 574.257-3521 Fax: 574.257-3298 INTERNATIONAL SOCIETY OF CHRISTIAN APOLOGETICS (founded in 2006) PURPOSE To foster scholarly discussion of ideas among evangelical scholars relevant to the defense of the historic Christian Faith in accordance with the Doctrinal Statement of the Society. WEBSITE www.isca-apologetics.org/ NEXT ANNUAL MEETING June 5-6, 2009 The Apologetics ofJ esus: Survey and Significance Norman Geisler If apologetics is defined broadly as providing evidence and argu ments for the truth of the Christian Faith, then Jesus was an apologist since He used many different kinds of evidence in presenting His mes sage. And if apologetics is divided into two broad categories of evidential and non-evidential apologetics, then Jesus was an evidentialist for the same reason. He definitely was not a fideist since He did not simply call on people to believe without evidence. In fact, He provided very persuasive arguments in support of His truth claims. Further, within the two overall classifications of rational and non- rational apologetics, Jesus was on the side of reason. As for more precisely which particular contemporary classification of apologetics Jesus would fit into, such as presuppositional or classical apologetics, that must await the analysis below to determine more specifically how He argued apologetically. The Various Ways in Which Jesus Used Apologetics Jesus engaged people apologetically in at least nine different ways.1 Each way fit the occasion and audience. It was contextualized apologet ics. He knew precisely what would be effective with His listeners, and He used apologetics masterfully to persuade them of the truth He was presenting. Journal of the International Society of Christian Apologetics, Volume 1, Number 1, 2008 Copyright by Norman L. Geisler 2008 2 ISCA JOURNAL Jesus' Use of Testimony (Witness) as an Apologetic In John 5, Jesus presented five credible witnesses: John the Baptist, His works, the Father, the Old Testament, and Moses. In John 8, Jesus points to the testimony of His heavenly Father and added the testimony of Abraham and of His own sinless life. The power of Jesus' argument rested in the integrity and credibility of His witnesses. Not only did He present forceful witnesses, but in the process of defending Himself, He turns the tables on His accusers. No reasonable Jew had any valid grounds on which to reject Jesus' witnesses. His apologetic use of wit nesses relevant to the hearers was both comprehensive and compelling. From these examples of Jesus we learn several key lessons. First, in making His case, Jesus gave reasons and evidence for His claims. He did not expect His listeners simply to believe or make a blind leap of faith. Second, the evidence Jesus gave included first-hand, eyewitness and su pernatural events. Third, Jesus provided multiple witnesses in defense of His claims. This was a key part of Jesus' apologetics which included the testimony from credible witnesses. Thus, given His monotheistic con text, Jesus was an evidentialist, not a fideist, in that He believed in the use of evidence to convince others of the truth of His claims. Jesus' Use of Miracles as an Apologetic The monotheistic Jews to whom Jesus spoke understood miracles as divine confirmations of truth claims. The Jewish Rabbi Nicodemus said: "Rabbi, we know that You are a teacher come from God; for no one can do these signs [miracles] that You do unless God is with Him" On. 3:2). It was customary for God to validate His spokesperson in this way. Both Moses (Ex. 4) and Elijah the prophet (1 Kings 18) were con firmed by miracles. Indeed, the Jews of Jesus day sought for a sign from God (Mt. 12:39). Professor Blomberg correctly states that "The purposes of Jesus' miracle-working ministry have been described as 'evidential, evangelis tic, empathetic, and eschatological. ... But the primary focus is Chris tological-to demonstrate that Jesus is the divine Messiah and that the NORMAN GEISLER 3 kingdom of God is now breaking into human history with new force (Matthew 11:2-6, Luke 11:20)."2 In Deuteronomy 18: 14-20, God promised that He would one day raise another prophet like Moses through whom He would speak. The miracles of Christ were signs that He was that prophet and more. The Jews seeing the signs should have made the connection. Although not everyone was convinced, many saw the connection. In John 2, it was His miraculous work of turning water into wine that caused His disciples to place their faith in Him. The text reads, "This was the first of his miraculous signs Jesus performed at Cana in Galilee. He thus revealed His glory and His disciples put their faith in Him." In John 3 the Jew ish leader Nicodemus recognized miracles as a confirmation of God On. 3:2). Several words are used for miracle in the gospels.3 Teras occurs six teen times in the New Testament and never appears alone but is used in combination with semeion or "signs." It stresses the startling, impos ing and amazement-waking aspect of the miracle. Dynamis emphasizes the power revealed in the miracle and the spiritual energy behind it. Endoxos emphasizes miracles as being works in which the glory of God and the Son is revealed. Paradoxos is used only in Luke 5:26 and it is translated "remarkable things." It emphasizes that a miracle is contrary to the natural order of the world. Thaumasios is used only in Matthew 21: 15 and is used of something that provokes wonder. Semeion is used to point to the power or meaning behind the miracle, and it is the word most often used as "sign" in the Greek. It is used seventy-seven times in the New Testament and primarily in the Gospels where it is used forty-eight times. The basic meaning of semeion is a sign by which one recognizes a particular person or thing and serves as an authenticating mark or token. When associated with the miraculous, it can indicate a miracle accomplished by divinity or a miracle-worker which goes against the natural course of things.4 The terms used for miracle in the New Testament lead us to con clude that miracles are a unique and extraordinary event awakening wonder (teras), brought about by divine power (dynamis), accomplishing 4 ISCA JOURNAL some practical and benevolent work (ergon and endoxos), and authenticat ing the message and messenger as coming from God (semeion).5 However, there is greater meaning to miracles than just the event itself. Five dimensions to biblical miracles can be listed.6 First, miracles have an unusual character. As a wonder they attract attention. Second, miracles have a theological dimension. God who created and sustains the universe can intervene when He chooses to. Third, there is a moral dimension. Miracles reflect the character of God and bring glory to God. Fourth, miracles have a doctrinal dimension. They are often con nected to truth claims and confirm God's message and messenger. Fifth, miracles have a teleological dimension. They are never performed to entertain but to glorify God and provide evidence for people to believe that God's authority was upon the messenger. The miracles of Christ are unique. Not only did He perform many miracles, but there were many witnesses of them. And the nature of many of the miracles He performed placed them beyond reasonable question. He not only cured otherwise incurable diseases, but He multi plied loaves, walked on water, and raised the dead. These miracles serve as the crowning confirmation of the truth claims Christ made. Along with His resurrection, they provided "many infallible proofs" (Acts 1:3) of His claims to deity. Jesus' supernatural power over the cosmos was seen by the fact that He manifested control over every category of the cosmos as listed by the famous Greek philosopher Aristotle in his Categories. 7 Note Jesus' power over: Substance (what?) - Turning water into wine Quantity (how much?) - Feeding 5000 Quality (what kind?) - Blind man gets quality of sight Relation (to what?) - Raising Lazarus to his relationship NORMAN GEISLER 5 Space (where?) - Healing nobleman's son from a distance Time (when?) - Healing an invalid of 38 years of time Position (on what?} - Walking on water, an unnatural position Action (from what?) - His Victorious Death Passion (on what?) - His Triumphant Resurrection State or Habit (under what condition?) - Catching a batch of fish under unusual conditions When Christ establishes His kingdom on earth, all creation will be sub ject to Him. Sin, sickness, death, and disease will ultimately be over come (1 Cor. 15:25-26; Rev. 21:4), and the subjects of the kingdom will never be in want. The king will supply all their needs. The miracles of Christ reflect His divine character and demonstrate His authority over creation. Jesus' Use of the Resurrection as an Apologetic As the crowning miracle of His ministry, the resurrection deserves special attention. In John 11:25 Jesus stated, "I am the resurrection and the life. He who believes in Me will live, even though he dies, and who ever lives and believes in Me will never die." Jesus claimed to be the source of life and the victor over physical death. Many "saviors" have made this claim, but in the unique event of His resurrection, Jesus alone confirmed it. The resurrection affirms that Jesus is unique among all people. He alone predicted His death, burial, and resurrection and ac complished this feat. The founders of all religions have died but Christ alone predicted and accomplished His resurrection from the dead. Jesus used evidence to support His claims to be the Son of God. His most powerful evidence was miracles. Miracles confirm God's message and His messenger (Heb. 2:2-4). And the most important miracle was His 6 ISCA JOURNAL resurrection from the dead. Given a theistic context wherein miracles are possible, this remains to this day the best apologetic for the truth of Christianity. Unlike Jesus, however, we have an added burden, namely, to show the historicity of these events.8 But since there is overwhelming evidence for that, the defense of and appeal to Jesus' miracle of the resurrection remains to date the most effective evidence for the deity of Christ.9 Jesus' Resurrection as a Fulfillment of Prophecy Jesus' resurrection proved to be a powerful apologetic for another reason. It was a fulfillment of the Old Testament prophecies about the Messiah. Isa. 53:8-10 states, "By oppression and judgment he was taken away. And who can speak of his descendants? For he was cut off from the land of the living; for the transgression of my people he was stricken. He was assigned a grave with the wicked, and with the rich in his death, though he had done no violence, nor was any deceit in his mouth. Yet it was the LORD's will to crush him and cause him to suffer, and though the LORD makes his life a guilt offering, he will see his offspring and prolong his days, and the will of the LORD will prosper in his hand." He adds that the Messiah will be "cut off from the land of the living ...." In other words, the Messiah would be killed. However, the Messiah will also "see his offspring and prolong his days," which indicates He will be raised to life. Psalm 16: 10 states that God's "Holy One" will not remain in Sheol, nor will He see "de cay." In addition, Psalm Two predicted the resurrection, saying, "I will proclaim the decree of the Lord; He said to me, 'You are my Son; today I have become your Father. Ask of me and I will make the nations your inheritance, the ends of the earth your possession"' (Psa. 2: 7-8 cf. Acts 13:33-34). Not only did Jesus claim to be the Messiah Qn. 4:25; Mk.14:61-62), thus fulfilling the Old Testament predictions about the Messiah's resurrection, but He too predicted and accomplished it. This is unprecedented in the annuls of religions. NORMAN GEISLER 7 Jesus' Use of Reason as an Apologetic A major component of Jesus' mission was to teach and defend truth, and to correct error (Jn. 8:32). Through this process, Jesus showed Himself to be a brilliant philosopher who used the laws of logic to reveal truth, demolish arguments, and point out error. When we analyze the arguments ofJesus, we soon realize that He was the greatest thinker who ever set foot upon the earth. Contemporary philosopher Dallas Wil lard states, "We need to understand that Jesus is a thinker, that this is not a dirty word but an essential work, and that his other attributes do not preclude thought, but only insure that he is certainly the greatest thinker of the human race: 'the most intelligent person who ever lived on earth.' He constantly uses the power of logical insight to enable people to come to the truth about themselves and about God from the inside of their own heart and mind. Quite certainly it also played a role in his own growth in 'wisdom."'10 Jesus used logic to expose the errors of the Pharisees and teachers of the law. While He did not articulate the laws of logic as the first prin ciples of all thought, Jesus certainly understood them and applied them when He debated the Jewish authorities. First principles of knowledge are self-evident truths, that is, their truth is obvious and undeniable.11 Since a first principle is that from which everything else in its order fol lows, first principles of knowledge are those basic premises from which all else follows in the realm of knowing.12 The use of reason and logic were essential to the apologetics of Je sus. Using carefully reasoned arguments, He dismantled the arguments of His opponents and pointed out their errors in thinking. Pointing out contradictions and fallacies in logic were methods He employed to establish His view. He also used categorical and hypothetical syllogisms. One of Jesus' favorite logical device was an a fortiori (with the greater force) argument.13 This does not mean that Jesus excluded the work of the Holy Spirit and relied exclusively on logical reasoning. The illuminating work of the Holy Spirit works with man's reasoning and rational capacity. Dr. James Sire stated that understanding God's truth comes to the mind - "not to 8 ISCA JOURNAL some nonrational faculty like our 'emotions' or our 'feelings.' To know God's revelation means to use our minds. This makes knowledge some thing we can share with others, something we can talk about. God's Word is in words with ordinary rational content."14 The Holy Spirit re veals truth to the mind of men and women before they respond to these truths with their emotions and wills. God want' s to reach our hearts, but He does not bypass the head on the way to the heart. Related to this, Dr. Roy B. Zuck reminds us that " ... the Spirit is 'the Spirit of truth"' Qohn 14: 17; 15:26; 16: 13), and that "He would not teach concepts that failed to meet the tests of truth .... The Spirit seeks to aid the Spirit-filled learner to think clearly and accurately. The interpreter must employ principles of reasoning in making inductions, deductions, analogies, and comparisons."15 Truth corresponds to reality, and it is internally consistent. There fore, logic and reason must be used to interpret and discern truth from error. Jesus demonstrated this as He used reason to expose error and present truth. So, the use of the basic principles and procedures of rea soning were an essential part of Jesus' apologetic. All men, even in their fallen state, have this ability, and Jesus used it in attempting to help them see the truth. Fallen as they are, they are still in God's image (Gen. 1:27; 9:6)-so much so that God's general revelation is said to be "manifest" to them and "clearly seen" by them so that they are "without excuse" (Rom. 1: 19-20). For God's image in fallen humanity is effaced but not erased. If sin had destroyed fallen man's ability to see the truth of general revela tion, then he would not be accountable. Jesus' Use of Parables as an Apologetic Jesus' use of parables demonstrates the value of stories to convey a message and persuade an audience which cannot always be achieved by direct discourse. Perhaps this is part of the reason for Jesus' reluctance to be more forthright in His claim to deity. As a direct claim, this is too much for most people to swallow. However, direct admissions that He was the Messiah were made in private, one to a Samaritan woman On. 4:25) and the other to the high priest at His trial (Mk. 14:61-62). And J