Reasonable Faith: Christian Faith and Apologetics PDF ISBN: Reasonable faith: Christian truth and apologetics / William Lane Craig. P.O. Box , Marietta, GA | raudone.info Dr. William Lane Craig. Physics and the God of Abraham. Gonzaga University. Reasonable Faith aims to provide in the public arena an intelligent, articulate, and William Lane Craig is Research Professor of Philosophy at Talbot School of.

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2. Self-Existence a. Analysis. (1) Scriptural Data. (a). (b). (c). (d). (e). (2) Systematic Summary raudone.info Copyright William Lane Craig. VERBAL REASONING. R.S. Aggarwal. The book «s unique for its coverage of all types of questions A Modern raudone.info Exceedingly Growing Faith by Kenneth. whether religious belief is good for society. One might justifiably doubt that Craig, William Lane, Reasonable Faith. 3rd ed. Wheaton: Crossway, [ch. 3] .

Defending Your Faith with Reason and Precision.

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Colorado Springs: David C. Cook, ISBN Christian apologetics, as a discipline, has exploded the last several years. There is a constant barrage of new books on the topic appearing almost every day. Very few books in the apologetic realm are designed to be used in courses.

It is into this regretful void that On Guard leaps. This latest work by renowned Christian Apologist, William Lane Craig, attempts to fill a gap in apologetic literature — an introduction to apologetics that can also serve as basis of group or individual study.

This text seems to be primarily aimed at a novice in apologetic argumentation, and this text will truly shine in a setting such as an adult Sunday School class or even as a high school text on apologetics. A college course could use this material, but would probably want to supplement it with another book. It also provides encouragement to others who attempt to walk a similar path.

The ten chapters are roughly broken into three sections following a classical apologetic model. The first three chapters deal with the topic of why the subject of apologetics matters at all. The last three chapters examine Christian specific claims.

Also, in the generous margins, every chapter has questions peppered throughout to lead discussion and interaction. Chapter one explores the topic of apologetics, what is it and why do it. Chapter two examines the ramifications if God does not exist. Chapter three looks at an oft- neglected argument of Gottfried Wilhelm Leibniz asking why anything exists at all.

This is followed by the first personal interlude. Chapter five surveys the arguments regarding the fine-tuning of the universe. Following this is the second personal interlude.

Craig moral argument (accessible).pdf - Reasonable Faith...

Finally, chapter ten discusses the issues involved with Christian particularism exclusivity. He gives the same arguments to readers as he gives in debates with world class skeptics and critics.

The difference is with how far he pushes the boundaries of the arguments. In On Guard he deals the broader issues and does not get bogged down in technical minutiae. However, in an academic journal or debate, he begins to push the argument to a much fuller extent.

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Someone who has never encountered these arguments before will be intellectually challenged and may need guided help to further simplify the arguments. Which at some point they need to realize, some arguments just do not get any easier. The Christian who takes these arguments to heart and memorizes them and utilizes them in witnessing situations will be astonished to see the fruits it will yield. If you have read Reasonable Faith, then there is not much in here that you have not read before. However, that does not mean this book is not of value.

About the only things that could improve the book are: The book ends rather abruptly.

Reprinted in: The Meaning of Life, ed. My citations are from this edition.

Also, Craig thinks that death only becomes horrible when we contemplate our own death. The death of others is not such a big deal. I can live with the fact that I have to die. That they have to die I find much harder to accept. There is no reason why we are here. Only if God exists, is there any hope for us. Without him, there is only despair. For all those reasons, Craig concludes, atheism is a practical impossibility. We cannot live consistently and happily without believing in the existence of God.

We can perhaps think atheism, but we cannot live as atheists. In order to do so we need to delude ourselves.

We need to live a lie, pretending that the universe acquires meaning when we give it one and things matter for some reason or other. That, however, is not the case. In fact, however, the vast majority of atheists do not act as if they really believed that. They act as if there are things that are not permitted, which makes no sense if there are no objective values.

What they should do, if they were consistent, is care only for themselves. If there is no God, but only nature, then the atheist has no reason to be moral, and every reason to be immoral. But who can live with such a view?

Why does the existence of God rid our life of absurdity? Or is it actually our belief in the existence of God that does that? As Pascal said, we have nothing to lose and infinity to gain. This would change things.

Even if he does not, our lives would still be meaningful if we believed he did. Craig would probably want to argue that for our lives to be meaningful it must both be true that God exist and that we believe in his existence, but he does not give us a reason why this should be so.

As it stands, his position is certainly ambiguous. Only if God exists, is there any hope, Craig says, but hope for what exactly?

It cannot be immortality as such because Craig has stated clearly and quite plausibly that an immortal life without God would be just as meaningless as a mortal life without God. So it is not really death that is the problem, and not really immortality that is the solution. Immortality may still be necessary for a meaningful life, but it is not sufficient.


There are at least two problems with this interpretation. First of all, it is unclear how exactly God makes values objective. We may want to say that God has a privileged perspective, so while we may occasionally be unsure about what is right and wrong, good and evil, he knows exactly what is good and what is not. However, in that case we seem to be presupposing that there already is an objective good and evil because if there were not, how could God know about it?

The only thing we might need him for is to tell us what is really good and evil. But not knowing for sure what is really good and what is really evil does not seem to make our lives absurd, at least not to the same degree that the non- existence of good and evil would, and certainly not in the sense that Craig uses the term. The alternative is that God literally makes things good and evil: he decides that, say, looking after a sick friend is good and torturing a puppy to death is evil, and the one is good and the other bad only because he has made that decision.

Had he made a different decision, then it might not be. Had he decided that looking after a sick friend is evil and torturing puppies to death is 3 good, then that would be what is good and evil objectively.

This is of course exactly what Craig believes,3 but this view strikes me as a lot more absurd than the view that some things are really bad and that for this very reason God does not want us to do them.Finally, the argument from personal existence - this is perhaps the coup de grace against naturalism: According to Dr. Something else entirely could have existed. Help Center Find new research papers in: Retrieved from " https: A 40 minute talk presenting evidence for the truth of Christianity.

And more importantly, why should our being part of some greater, divine purpose make our lives more meaningful in the only sense that matters: of being more worth living?

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