theologians-from-illinois

"Four hundred years ago the Bible of England was the . Few men could read it, and fewer women. For knowledge of it ordinary people were dependent upon the clergy, who were themselves none too well acquainted with its meaning. It was at such a time that a young Oxford man, William Tyndale, undertook the task of making a translation of the New Testament directly from the into the , and thus laid the foundation of the . The disfavor with which the medieval church regarded the circulation of the Bible among the people had found expression in a regulation of the , passed in 1229 , that no layman should be allowed to have any book of the Bible, especially in a translation, except perhaps the ."

"Not a few of the experienced times of , when in s they felt themselves in the very presence of God, heard him speak, and saw celestial realities."

"Devotion to the Bible remains an underappreciated aspect of American religious life partly because it fails to generate controversy. This essay opens a window onto America's relationship with the Bible by exploring a controversial moment in the : the public reception of professor Edgar J. Goodspeed's American Translation (1923). Initially, at least, most Americans flatly rejected Goodspeed's impeccably credentialed attempt to cast the language of the Bible in contemporary “American” English. Accusations of the professor's irreligion, bad taste, vulgarity, and crass modernity emerged from nearly every quarter of the Protestant establishment (with the exception of some card-carrying theological modernists), testifying to a widespread but unexplored attachment to the notion of a traditional Bible in the early twentieth century. By examining this barrage of reaction, “Monkeying with the Bible” argues that Protestants, along with some others in 1920s America, believed that traditional biblical language was among the forces that helped stabilize the development of American civilization."

"After looking carefully into the matter, and after some years' experience in its non-use, I can state without hesitancy that, contrary to the prevailing opinion, the flesh of animals is not necessary as an article of food. … We shall find numerous articles of food, as we study the matter, that, so far as body nourishing, building, and sustaining qualities are concerned, contain twice, and in some cases over twice, as much as any flesh food that can be mentioned."

"The only really consistent humanitarian is the one who is not a flesh-eater; and great, I am satisfied, will be the results, both to the human family and to the animal race, as children are wisely taught and judiciously directed along this line."

"The tender and humane passion in the human heart is too precious a quality to allow it to be hardened or effaced by practices such as we so often indulge in."

"When we study the habits of animals in a truly sympathetic way and become thoroughly acquainted with them and with the work that each one is performing, we shall see that each one has its place in the economy of God's world, that each has its part to play, and that even so far as the animal world is concerned we are all related and inter-related. If we destroy or permit to be destroyed that marvellous balance which the Divine Power has instituted in the Universe, we do it at our own peril. Instead, then, of being the enemies of the animal world, instead of being its persecutors and its destroyers, we should be its friends and helpers."

"The time will come in the world's history, and a movement is setting in that direction even now, when it will be deemed as strange a thing to find a man or a woman who eats flesh as food, as it is now to find a man or a woman who refrains from eating it. And personally, I share the belief with many others, that the highest mental, physical, and spiritual excellence will come to a person only when, among other things, he refrains from a flesh and blood diet."

"How important it is, then, that the child be taught to govern its passions! How important that it be taught to be kind, gentle, loving, and humane; and in all the range of human thought there is not a better, wiser, or more expedient way of accomplishing this end than by teaching kindness towards God's lower creatures. If children are thus taught they will have instilled into their hearts those principles of action which will make them kind and merciful not only to the lower animals, but also toward their fellow-men as they attain to manhood. Let them be taught that the lower animals are God's creatures, as they themselves are, put here by a common Heavenly Father, each for its own special purpose, and that they have the same right to life and protection. Let them be taught that principle recognised by all noble-hearted men, that it is only a depraved, debased, and cowardly nature that will injure an inferior, defenceless creature, simply because it is in its power to do so, and that there is no better, no grander test of true bravery and nobility of character than one's treatment of the lower animals."

"The child who has been taught to realise the claims that God's lower creatures have upon him, whose heart has been touched by lessons of kindness and mercy, under their sweet influence will grow to be a large-hearted, tender-hearted, manly man. Then let the children be trained, their hands, their intellects, and above all their hearts. Let them be taught to have pity for the animals that are at our mercy, that cannot protect themselves, that cannot explain their weakness, their pain, or their suffering, and soon this will bring to their recognition that higher law, the moral obligation of man as a superior being to protect and care for the weak and defenceless. Nor will it stop here, for this in turn will lead them to that highest law—man's duty to man."

"Well, there are two kinds of people in the world, my friend. Those who show up and those who get Eastwooded. You get Eastwooded."

"What good does it do to pray about anything if the outcome is not affected? I would say when God chooses which world to actualize, he takes into account the prayers that would be offered in that world. We shouldn't think prayer is about changing the mind of God. He's omniscient; he already knows the future, but prayer makes a difference in that it can affect what world God has chosen to create."

"The atheist believes the (Schlitz) beer commercial, which tells us to “Go for the gusto since we only go around once!” Now, I submit that’s a patently false view of ethics. If there is no God then Mr. Zindler is absolutely right—just live for total self-interest. There is no objective right and wrong. Nobody holds you accountable so just go for all the gusto you can get. Now, of course, you have to be rather careful about this because if you just pursue your unbridled lusts you may hurt other people and they, in turn, may try to get you back and diminish your gusto."

"Dr. Lewis Wolpert: But because there is a beginning doesn't imply a god."

"Hitchens: I've got another question for you, which is this: How many religions in the world do you believe to be false?"

"The man who claims to have no need of philosophy is the one most apt to be fooled by it."

"What can we say about metaphysical naturalism? Again, I want to make two points."

"Is there no reason for life? And what of the universe? Is is utterly pointless? If its destiny is a cold grave in the recesses of outer space, then the answer must be yes."

"The way in which I know Christianity is true is first and foremost on the basis of the witness of the Holy Spirit in my heart. And this gives me a self-authenticating means of knowing Christianity is true wholly apart from the evidence. And therefore, even if in some historically contingent circumstances the evidence that I have available to me should turn against Christianity, I do not think that this controverts the witness of the Holy Spirit."

"Doubt is never simply an intellectual problem. There is always a spiritual dimension to doubt, as well. There is an enemy of your souls, Satan, who hates you intensely and is bent on your destruction and who will do everything in his power to see that your faith is destroyed. And therefore when we have these intellectual doubts and problems we should never look at them as something that is spiritually neutral or divorce them from the spiritual conflict that we are involved in. Rather we need to take these doubts to God in prayer, to admit them honestly, to talk to our Christian friends about them, to not stuff them or hide them, we need to deal with them openly and honestly and talk to people about them and seek God's help in dealing with them."

"Question from an audience member: What role does the Holy Spirit play in your ministry?"

"As we progress further into the 21st century, I anticipate that natural theology will be an increasingly relevant and vital preparation for people to receive the gospel."

"Therefore, when a person refuses to come to Christ it is never just because of lack of evidence or because of intellectual difficulties: at root, he refuses to come because he willingly ignores and rejects the drawing of God's Spirit on his heart. No one in the final analysis really fails to become a Christian because of lack of arguments; he fails to become a Christian because he loves darkness rather than light and wants nothing to do with God."

"We've already said that it's the Holy Spirit who gives us the ultimate assurance of Christianity's truth. Therefore, the only role left for argument and evidence to play is a subsidiary role. I think Martin Luther correctly distinguished between what he called the magisterial and ministerial uses of reason. The magisterial use of reason occurs when reason stands over and above the gospel like a magistrate and judges it on the basis of argument and evidence. The ministerial use of reason occurs when reason submits to and serves the gospel... Should a conflict arise between the witness of the Holy Spirit to the fundamental truth of the Christian faith and beliefs based on argument and evidence, then it is the former which must take precedence over the latter, not vice versa."

"The Bible says all men are without excuse. Even those who are given no good reason to believe and many persuasive reasons to disbelieve have no excuse, because the ultimate reason they do not believe is that they have deliberately rejected God's Holy Spirit."

"If there is no God, then man and the universe are doomed. Like prisoners condemned to death, we await our unavoidable execution. There is no God, and there is no immortality. And what is the consequence of this? It means that life itself is absurd. It means that the life we have is without ultimate significance, value, or purpose."

"In order to receive forgiveness, we need to place our trust in Christ as our Savior and the Lord of our lives. But if we reject Christ, then we reject God's mercy and fall back on His justice. And you know where you stand there. If we reject Jesus’ offer of forgiveness, then there is simply is no one else to pay the penalty for your sin – except yourself."

"[William Lane Craig] said that as long as God gives the thumbs-up, it's okay to kill pretty much anybody. It's okay to kill bad people, because they're bad and they deserve it... and it's okay to kill good people, because they wind up in Heaven. As long as God gives the thumbs-up, it's okay to systematically wipe out entire races. As long as God gives the thumbs-up, it's okay to slaughter babies and children. Craig said — not essentially, not as a paraphrase, but literally, in quotable words — "the death of these children was actually their salvation.""

"I have no intention of assisting Craig in his relentless drive for self-promotion."

"In an epitome of bullying presumption, Craig now proposes to place an empty chair on a stage in Oxford next week to symbolise my absence. The idea of cashing in on another's name by conniving to share a stage with him is hardly new. But what are we to make of this attempt to turn my non-appearance into a self-promotion stunt? In the interests of transparency, I should point out that it isn't only Oxford that won't see me on the night Craig proposes to debate me in absentia: you can also see me not appear in Cambridge, Liverpool, Birmingham, Manchester, Edinburgh, Glasgow and, if time allows, Bristol."

"I just want to say, it's an honor to be here at Notre Dame, and I'm very happy to be debating Dr. Craig, the one Christian apologist who seems to have put the fear of God into many of my fellow atheists. I've actually gotten more than a few e-mails this week that more or less read, "Brother, please don't blow this.""

"But I can tell you that my, um, my brothers and sisters and co-thinkers in the unbelieving community take him very seriously. He's thought of as a, uh, tough guy; very rigorous, very scholarly, very formidable. And I say that without reserve. I don't say it because I'm here. Normally I don't get people saying "good luck tonight" and "don't let us down" but with him I do."

"More often than not, it is what you are rather than what you say that will bring an unbeliever to Christ. This, then, is the ultimate apologetic. For the ultimate apologetic is: your life."

"I truly wish with all my heart that universal salvation were true. But to pretend that people are not sinful and in need of salvation would be as cruel and deceptive as pretending that somebody was healthy even though you knew that he had a fatal disease for which you knew the cure."

"Heaven may not be a possible world when you take it in isolation by itself. It may be that the only way in which God could actualize a heaven of free creatures all worshiping Him and not falling into sin would be by having, so to speak, this run-up to it, this advance life during which there is a veil of decision-making in which some people choose for God and some people against God. Otherwise you don't know that heaven is an actualizable world. You have no way of knowing that possibility."

"Okay, look at it this way: if the evening news has a very high probability of being accurate, then it's highly improbable that they would inaccurately report the numbers chosen in the lottery. That counterbalances any improbability in the choosing of those numbers, so you're quite rational to believe in this highly improbable event."

"In general, Western culture is deeply post-Christian. It is the product of the Enlightenment, which introduced into European culture the leaven of secularism that has by now permeated Western society. While most of the original Enlightenment thinkers were themselves theists, the majority of Western intellectuals today no longer considers theological knowledge to be possible. The person who follows the pursuit of reason unflinchingly toward its end will be atheistic or, at best, agnostic."

"Richard [Carrier] takes the extremist position that Jesus of Nazareth never even existed, that there was no such person in history. This is a position that is so extreme that to call it marginal would be an understatement; it doesn't even appear on the map of contemporary New Testament scholarship."

"Very often atheists themselves admit that they have no evidence of God's absence, but they try to put a different spin on it. They'll tell you, “No one can prove a universal negative” (like “There is no God”). They think this somehow excuses them from needing evidence against God's existence. But not only is it false that you can't prove a universal negative (all you have to do is show something is self-contradictory), but more importantly, this claim is really an admission that it's impossible to prove atheism! Atheism involves a universal negative, you can't prove a universal negative, therefore, atheism is unprovable. It turns out that it is the atheist who is believing a view for which there is and can be no evidence."

"And therefore, even though animals are in pain, they aren't aware of it. They don't have this third order pain awareness. They are not aware of pain, and therefore they do not suffer as human beings do. Now, this is a tremendous comfort to those of us who are animal lovers, like myself, or to pet owners. Even though your dog or your cat may be in pain, it isn't really aware of being in pain, and therefore it doesn't suffer as you would when you are in pain."

"Moreover, if we believe, as I do, that God's grace is extended to those who die in infancy or as small children, the death of these children was actually their salvation. We are so wedded to an earthly, naturalistic perspective that we forget that those who die are happy to quit this earth for heaven's incomparable joy. Therefore, God does these children no wrong in taking their lives. So whom does God wrong in commanding the destruction of the Canaanites? Not the Canaanite adults, for they were corrupt and deserving of judgment. Not the children, for they inherit eternal life. So who is wronged? Ironically, I think the most difficult part of this whole debate is the apparent wrong done to the Israeli soldiers themselves. Can you imagine what it would be like to have to break into some house and kill a terrified woman and her children? The brutalising effect on these Israeli soldiers is disturbing."

"There is one important aspect of my answer that I would change, however. I have come to appreciate as a result of a closer reading of the biblical text that God’s command to Israel was not primarily to exterminate the Canaanites but to drive them out of the land. It was the land that was (and remains today!) paramount in the minds of these Ancient Near Eastern peoples. The Canaanite tribal kingdoms which occupied the land were to be destroyed as nation states, not as individuals. The judgment of God upon these tribal groups, which had become so incredibly debauched by that time, is that they were being divested of their land. Canaan was being given over to Israel, whom God had now brought out of Egypt. If the Canaanite tribes, seeing the armies of Israel, had simply chosen to flee, no one would have been killed at all. There was no command to pursue and hunt down the Canaanite peoples. It is therefore completely misleading to characterize God’s command to Israel as a command to commit genocide. Rather it was first and foremost a command to drive the tribes out of the land and to occupy it. Only those who remained behind were to be utterly exterminated. There may have been no non-combatants killed at all. That makes sense of why there is no record of the killing of women and children, such as I had vividly imagined. Such scenes may have never taken place, since it was the soldiers who remained to fight. It is also why there were plenty of Canaanite people around after the conquest of the land, as the biblical record attests."