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William Lane Craig

William Lane Craig


William Lane Craig is an is an American Evangelical Christian apologist, theologian, and philosopher known for his contributions to the philosophy of religion, historical Jesus studies, and the philosophy of time. He is one of the most visible contemporary proponents of natural theology, often participating in debates on the existence of God. In 1979, Craig authored The Kalam Cosmological Argument, which is today the most published-on contemporary argument for theism in philosophy.

He is currently a Research Professor of Philosophy at Talbot School of Theology, Biola University. He is a fellow of the Discovery Institute's Center for Science and Culture, which is the hub of the intelligent design movement,[3] and a fellow of the International Society for Complexity, Information and Design (ISCID).[4] He is also a member of the American Philosophical Association, the American Academy of Religion, and a member and past president of both the Philosophy of Time Society and the Evangelical Philosophical Society.
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G. W. Leibniz, codiscoverer of calculus and a towering intellect of eighteenth-century Europe, wrote: “The first question which should rightly be asked is: Why is there something rather than nothing?”[1] In other words, why does anything at all exist? This, for Leibniz, is the most basic question that anyone can ask. Like me, Leibniz came to the conclusion that the answer is to be found, not in the universe of created things, but in God. God
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For a universe without moral accountability and devoid of value is unimaginably terrible.
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Man’s condition ought to impel him to seek to discover whether there is a God and a solution to his predicament. But people occupy their time and their thoughts with trivialities and distractions, so as to avoid the despair, boredom, and anxiety that would inevitably result if those diversions were removed.
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The origin of the Christian faith is therefore inexplicable unless Jesus really rose from the dead.
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Religious experiences also occur only when emotions run high and only to those who were predisposed to believe.
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Religious beliefs are sometimes based not on testimony by others but on religious experiences of the believer.
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God’s commands are arbitrary if He has no reason to command one act rather than another; but, if He does have reasons for His commands, then His reasons rather than His commands are what make acts immoral.
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I think that a good start at this problem is to enunciate our ethical theory that underlies our moral judgements. According to the version of divine command ethics which I’ve defended, our moral duties are constituted by the commands of a holy and loving God. Since God doesn’t issue commands to Himself, He has no moral duties to fulfill. He is certainly not subject to the same moral obligations and prohibitions that we are. For example, I have no right to take an innocent life. For me to do so would be murder. But God has no such prohibition. He can give and take life as He chooses. We all recognize this when we accuse some authority who presumes to take life as “playing God.” Human authorities arrogate to themselves rights which belong only to God. God is under no obligation whatsoever to extend my life for another second. If He wanted to strike me dead right now, that’s His prerogative. What that implies is that God has the right to take the lives of the Canaanites when He sees fit. How long they live and when they die is up to Him.
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Today there is virtually a consensus... that Jesus came on the scene with an unheard of authority, with the claim of the authority to stand in God’s place and speak to us and bring us to salvation. With regard to Jesus there are only two possible modes of behavior: either to believe that in him God encounters us or to nail him to the cross as a blasphemer. Tertium non datur. [There is no third way.]2
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We have seen that multiple lines of historical evidence indicate that Jesus’ tomb was found empty on Sunday morning by a group of his women followers. Furthermore, no convincing natural explanation is available to account for this fact. This alone might prompt us to believe that the resurrection of Jesus is the best explanation.
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THE COSMOLOGICAL ARGUMENT: A SIMPLE FORMATION Everything that exists has an explanation of its existence, either in the necessity of its own nature or in an external cause. If the universe has an explanation of its existence, that explanation is God. The universe exists. Therefore, the explanation of the universe’s existence is God.
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Time has a savage way of gnawing away at life, leaving it transitory and incomplete, so that life in its fullness can never be enjoyed by any temporal being.
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To overlook extra possibilities is the fallacy of false dichotomy.
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The United States is following at some distance down this same road, with Canada somewhere in between. If the situation is not to degenerate further, it is imperative that we shape the intellectual climate of our nation in such a way that Christianity remains a live option for thinking men and women.
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The conclusion that belief in God has become intellectually indefensible for thinking people today is false.
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On the cross Jesus paid our debt in full. There is no karma to face—Christ's work is sufficient. Christians have this message of joy and hope for our Hindu friends, who would agree: there's absolutely nothing funny about karma.
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Este es el horror del hombre moderno: porque su fin es la nada, él no es nada.
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As the French existentialist Jean-Paul Sartre observed, several hours or several years make no difference once you have lost eternity.
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We cannot have an authentic witness to the world without having an authentic apologetic of Christianity. Hence, the use of reasonable apologetics and biblical distinctives cannot be sacrificed at the altar of political correctness and cultural contextualization.
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It's exceedingly difficult to see how we move from a valueless series of causes and effects from the big bang onward, finally arriving at valuable, morally responsible, rights-bearing human beings. If we're just material beings produced by a material universe, then objective value or goodness (not to mention consciousness or reasoning powers or beauty or personhood) can't be accounted for.
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