January 27, 2016

Hard to Miss Design In RoboBoy by Kyle Butt, M.Div.



http://apologeticspress.org/APContent.aspx?category=9&article=2261

Hard to Miss Design In RoboBoy

by Kyle Butt, M.Div.

Matt Slagle, a technology staff writer for the Associated Press, wrote an article titled “Robot Maker Builds Artificial Boy” (2007). In the article, Slagle reported on cutting-edge robotic engineering done by David Hanson, owner of Hanson Robotics. Hanson and his company of engineers have been working on Zeno, a 17-inch-tall, six-pound roboboy for five years. They have spent hundreds of man-hours and hundreds of thousands of dollars on Zeno.
What do they have to show for their efforts? Little Zeno has a face covered with a patented rubbery, skin-like substance Hanson calls frubber. Zeno can learn to recognize a face and associate it with the name of a person. Hanson comments that, due to these abilities, Zeno “can build a relationship with you” (as quoted in Slagle, 2007). Zeno is attached to a wireless computer that can tell him “how to frown, act surprised, or wrinkle its nose in anger” (2007). Hanson hopes to market thousands of Zenos in the years to come, at a cost of $200 to $300 each.
Slagle also mentioned another boy named Zeno. Hanson’s 18-month-old toddler has the same name as the robot. The article says that baby Zeno is a “rambunctious toddler who frolics with free rein among priceless electronics” (2007). Baby Zeno has self-repairing skin that is well-designed to let heat and waste out, or to conserve heat as needed. Baby Zeno needs no wireless computer to tell him how to frown, smile, or laugh. His body produces energy from such everyday items as green beans or sweet potatoes—no battery needed. His eyes see, his nose smells, his stomach digests, his feet run, and his hands feel and grab. He is a boy, just a regular boy. But he is lightyears ahead of what robo-Zeno will ever be.
Zeno the robot is the culmination of five years of intelligent design and engineering. Yet the toddler Zeno is much more advanced in every significant way. If we asked an evolutionary scientist if robo-Zeno was designed, no doubt he would respond in the affirmative? But if we ask him if baby Zeno exhibits intelligent design, how would he respond? No?
It is amazing that design is so easy to recognize in both robots and humans, but so often missed by evolutionary scientists when they study humans. In truth, every human is “fearfully and wonderfully made” (Psalm 139:14). Each human being testifies loudly to the conclusive fact that there is a God in heaven.

REFERENCES

Slagle, Matt (2007), “Robot Maker Builds Artificial Boy,” [On-line], URL:http://news.yahoo.com/s/ap/20070913/ap_on_hi_te/robot_boy;_ylt=Akjd5h 1ia0Ou5Id.iunSns.s0NUE.

Assessing Jesus Christ—Newsweek Straddles the Fence by Kyle Butt, M.Div.


http://apologeticspress.org/APContent.aspx?category=10&article=1503

Assessing Jesus Christ—Newsweek Straddles the Fence

by Kyle Butt, M.Div.

As the greater population within Christendom reflects upon the life, death, and resurrection of Jesus during the widely celebrated holiday of Easter, many-a-popular news magazine sees fit to direct its attention to those subjects as well. Leading the pack this year, Newsweek’s March 28, 2005, cover picture portrays a nail-pierced version of the Christ, behind the bold article title, “How Jesus Became Christ.” The nine-page article, written by Jon Meacham, addresses some probing issues regarding the life of Jesus.
Upon reading the article, one immediately is struck by the fact the Mr. Meacham is willing to grant both the skeptic and the “believer” certain points in the discussion. For instance, it seems he believes that Jesus Christ did in fact rise from the grave. He wrote: “Without the Resurrection, it is virtually impossible to imagine that the Jesus movement of the first decades of the first century would have long endured” (145[13]:43-44). Meacham also commented: “As a matter of history, however, scholars agree that the two oldest pieces of New Testament tradition speak to Jesus’ rising from the dead” (p. 45). He further noted: “The uniqueness—one could say oddity or implausibility—of the story of Jesus’ resurrection argues that the tradition is more likely historical than theological” (p. 47). Apparently, Meacham believes that the stories regarding the resurrection of Jesus were centered squarely on historical fact.
At first glance, this admission by Meacham might come as welcome news to those who believe that the New Testament accounts are the inspired Word of God. As one continues to read the article, however, it becomes clear that Meacham does not regard the New Testament writings as a divine product. In fact, Meacham mentioned several statements recorded in the gospel accounts, and then commented: “But how much of this is remembered history, and how much heartfelt but unhistorical theology? It is impossible to say” (p. 48). In an attempt to confirm the resurrection, yet at the same time cast doubt upon the New Testament records, he wrote: “Most likely the post-Resurrection stories represent different traditions within the nascent faith. The contrasting details do not help the Christian case on logical grounds, but the Gospel renderings do affirm that the tomb was empty, and that believers thought the resurrected Jesus had appeared to some of them for a time” (p. 45).
So what was Mr. Meacham trying to do with this article? Of course, it would be impossible to know for sure the exact motive(s) behind the article, but his last statement is quite telling. After bringing up several questions that he claimed will always linger, he quoted a passage from the apostle Paul, and concluded his remarks by saying, “wise words for all of us, whatever our doubts, whatever our faith.” It appears, then, that Meacham is simply attempting to appeal to those of all stripes and faiths by granting the validity of certain New Testament statements, while distancing himself from the idea that other statements made in the accounts are accurate or factual. In other words, Meacham appears to be straddling the fence.
Therefore, in response to the article, several facts should be brought to light. First, it is a fact that the New Testament writings are inspired and completely accurate in every statement they make, including all references to historical statements made by Jesus (see Thompson, 2003; Lyons 2002). Any attempt to pick and choose which passages are, or are not, based on historically accurate details falls into a hopeless, subjective exercise of arbitrariness not based on an accurate assessment of the text.
Second, the gospel accounts that detail the resurrection of Christ do, in fact, include different details. They are not, however, “contrasting details” that represent “different traditions within the nascent faith.” The differing details not only are reconcilable, but also present evidence that the writers of the accounts did not engage in collusion in order to fabricate the story (see Butt, 2002).
Third, it seems that one of Meacham’s major misunderstandings is the nature of certain New Testament ideas. For instance, in regard to Christ’s atoning role as viewed by the New Testament writers, he commented that “a sacrificial, atoning role is precisely the one the first followers of Jesus believed he had played in the world” (p. 44). He then asked: “Where did this interpretation of Jesus’ mission come from?” In answer to the question, he states, “There is a general argument that all of Biblical history had led to the Crucifixion and Resurrection...” (p. 44). Following these comments, Meacham remarked:
Yet anyone reading the ancient Israelite texts outside the Christian tradition may not necessarily interpret them as a prologue to the New Testament.... To think that Christianity negates God’s covenant with Israel, meanwhile, is misguided and contrary to canonical apostolic teaching. God’s choice of the Jewish people is eternal. Paul writes, no matter what: “...as regards election they are beloved for the sake of their forefathers...the gifts and the call of God are irrevocable” (pp. 44-45).
It is here that Meacham makes a fundamental error in his thought regarding the purpose of the New Testament. Christianity does, in fact, negate God’s old covenant with Israel, and applies those previous blessings to the obedient followers of Christ who become the spiritual seed of Abraham. As Paul wrote in Romans 2:28: “For he is not a Jew who is one outwardly, nor is that circumcision which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is that of the heart....” (cf. Miller, 2004). Because of this misunderstanding of the purpose of the New Covenant as found in the New Testament writings, Meacham’s conclusions are frequently off base and inaccurate. The truth of the matter is, the entirety of the Old Testament pointed to the coming of the suffering Savior, and the entirety of the New Testament verified the fulfillment of His coming. To miss this central point is to miss the primary thrust of the entire Bible.
It seems, then, that in Meacham’s attempt to straddle the fence, he has done severe injustice to the actual facts relating to the death, burial, and resurrection of Jesus Christ, as well as to the inspired documents in which these facts are preserved. In truth, the factuality of the resurrection stands or falls upon the fact that the New Testament documents are inspired. Their inspiration has been proven beyond a shadow of a doubt. To pick and choose which portions of the text one wants to accept as historical, reduces the books, and the resurrection accounts contained in them, to mere human invention. The apostle Paul wrote: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work” (2 Timothy 3:16-17). To reject the inspiration of the New Testament is to reject the story of Christ as recounted and expounded in those books. To reject the Christ is to reject the God and Father of that Christ. The idea that “whatever our faith,” we can get a good shot in the arm by simply thinking about the parts of the story of Jesus that we like, is rubbish. Jesus Christ said: “I am the way, the truth and the life. No one comes to the Father except through Me” (John 14:6). With Jesus, it is all or nothing; a middle-of-the-road fence straddle will not do. As He Himself stated so many years ago: “He who is not with Me is against Me, and he who does not gather with Me scatters abroad” (Matthew 12:30).

REFERENCES

Butt, Kyle (2002), “The Resurrection Narratives,” [On-line], URL:http://www.apologeticspress.org/articles/555.
Lyons, Eric (2002), “Is the New Testament ‘Given by Inspiration of God’?,” [On-line], URL:http://www.apologeticspress.org/articles/1745.
Meacham, Jon (2005), “How Jesus Became Christ,” Newsweek, 145[13]:40-48, March 28.
Miller, Dave (2004), “Is the Kingdom Yet to be Established?,” [On-line], URL:http://www.apologeticspress.org/articles/2220.
Thompson, Bert (2003), In Defense of the Bible’s Inspiration, [On-line], URLhttp://www.apologeticspress.org/pdfs/e-books_pdf/idobi.pdf.

Can We Prove Jesus Was a Real Person? by Eric Lyons, M.Min.



http://apologeticspress.org/APContent.aspx?category=10&article=876

Can We Prove Jesus Was a Real Person?

by Eric Lyons, M.Min.

You may find this surprising, but there are many people in the world today who actually think that Jesus is nothing more than a fantasy figure that various secret societies created 2,000 years ago. Allegedly, His name belongs in the same fictional writings that contain such fairy-tale characters as Peter Pan, Hercules, and Snow White and the seven dwarfs. Gerald Massey, in his book, Gnostic and Historic Christianity, has “informed” us that “[w]hether considered as the God made human, or as man made divine, this character [Jesus—EL] never existed as a person” (1985, p. 22). Skeptics like Massey, Acharya (1999), and others believe that Christians have been deceived into thinking that there really was a man named Jesus, when, in fact, He never lived.
How do those of us who believe in the historicity of Jesus Christ respond to such allegations? Can we really know that there was a sinless, miracle-working, death-defying man named Jesus who lived upon the Earth approximately 2,000 years ago, or have we accepted His existence blindly?
Even though the New Testament proves beyond the shadow of a doubt that Jesus actually lived, it is by no means the only historical evidence available. Around the year A.D. 94, a Jewish historian by the name of Josephus mentioned Jesus’ name twice in his book, Antiquities of the Jews. In section 18 of that work, Josephus wrote: “And there arose about this time Jesus, a wise man, if indeed we should call him a man; for he was a doer of marvelous deeds, a teacher of men who receive the truth with pleasure” (emp. added). Then, in section 20, Josephus documented how a man named Ananus brought before the Sanhedrin “a man named James, the brother of Jesus who was called the Christ, and certain others” (emp. added).
About 20 years later, Tacitus, a Roman historian, wrote a book surveying the history of Rome. In it he described how Nero (the Roman emperor) “punished with every refinement the notoriously depraved Christians (as they were popularly called).” He went on to write that “their originator, Christ, had been executed in Tiberius’ reign by the governor of Judea, Pontius Pilatus” (Annals 15:44, emp. added). Even though Tacitus, Josephus, and other historians from the first and second centuries A.D. were not followers of Christ, they did have something to say about Him—and they even verified that Jesus was a real person Who was so famous that He even attracted the attention of the Roman emperor himself!
Another obvious reason to believe that Jesus was a real person is because our entire dating method is based upon His existence. The letters “B.C.” stand for “before Christ,” and the letters “A.D.” (standing for Anno Domini) mean “in the year of the Lord.” So when a history teacher speaks of Alexander the Great ruling much of the world in 330 B.C., he or she is admitting that Alexander lived about 330 years before Jesus was born.
Even though this is only a sampling of the evidence relating to the man known as Jesus, it is enough to prove that He was a real person, and not just some imaginary character. We do not accept His existence blindly—it is a historical fact!

REFERENCES

Josephus, Flavius (1957 reprint), The Life and Works of Flavius Josephus, trans. William Whitson (Philadelphia, PA: John Whitson).
Massey, Gerald (1985), Gnostic and Historic Christianity (Edmond, WA: Holmes Publishing Group).
Acharya, S. (1999), The Christ Conspiracy: The Greatest Story Ever Sold (Kempton, IL: Adventures Unlimited Press).
Tacitus, Cornelius P. (1952 reprint), The Annals and the Histories, trans. Michael Grant (Chicago, IL: William Benton), Great Books of the Western World Series.

“Christianity Could Not Possibly Be True” by Eric Lyons, M.Min.



http://apologeticspress.org/APContent.aspx?category=11&article=3789

“Christianity Could Not Possibly Be True”

by Eric Lyons, M.Min.

What did atheistic author Mike Davis allege was the “smoking gun” that proved to him once and for all that “Christianity could not possibly be true”? What “sealed the issue” and led him to believe “Jesus was wrong...and no more deserving of our belief than any other guy”? When did the case against the Bible and Christianity become “closed”? In chapter one of his book, The Atheist’s Introduction to the New Testament: How the Bible Undermines the Basic Teachings of Christianity, Davis explained that Matthew 24:34 was the deciding factor.
In Matthew 24:34, Jesus stated: “Assuredly, I say to you, this generation will by no means pass away till all these things take place.” According to Davis, since “Jesus tells his listeners that the judgment day will come before the generation he’s speaking to passes away,” and since that generation passed away 1,900 years ago, Jesus “could not have been divine” and the Bible is “untrustworthy” (2008, pp. 1-2). In actuality, what Davis confesses ultimately “proved” to him that the Bible and Jesus are unreliable is nothing more than a misinterpretation of Scripture. Jesus was not mistaken in His comments in Matthew 24:34—Jesus’ generation did not pass away prior to witnessing the things Jesus foretold in Matthew 24:4-34. But, Jesus did not foretell in those verses what Davis assumes He foretold. Davis and many others believe that, prior to verse 34, Jesus was describing events that would take place shortly before Judgment Day at the end of time. The fact of the matter is, however, Jesus was prophesying about the coming destruction upon Jerusalem in A.D. 70 and not the final Judgment.
When the disciples went to show Jesus the temple buildings (Matthew 24:1), Jesus said, “Do you not see all these things? Assuredly, I say to you, not one stone shall be left here upon another, that shall not be thrown down” (24:2). Later, when Jesus was on the Mount of Olives, the disciples asked Him three questions, beginning with “when will these things be?” (24:3). In verses 4-34, Jesus revealed several signs that would indicate Rome’s destruction of Jerusalem, including the temple, was near. [NOTE: “The fall of the Hebrew system is set forth in the sort of apocalyptic nomenclature that is characteristic of Old Testament literature, e.g., when the prophets pictorially portray the overthrow of Jehovah’s enemies (cf. Isaiah 13:10-11; 34:2ff; Ezekiel 32:7-8)” (Jackson, n.d.); cf. Matthew 24:29-31; see Miller, 2003.] In verses 35-51 (and all of chapter 25), Jesus answered the disciples’ last two questions: “what will be the sign of Your coming, and of the end of the age?” (Matthew 24:3). To summarize, in Matthew 24:4-34 Jesus foretold of the coming destruction of Jerusalem in A.D. 70, while in 24:35-25:46 He commented on His future return and final Judgment of the world.
How sad it is that so many atheists and skeptics believe they have disproven the Bible and Christianity, when, in reality, they have simply twisted the biblical text to mean something God never intended (cf. 2 Peter 3:16). The fact that Mike Davis highlights Matthew 24:34 as the verse that once and for all proved to him the Bible is unreliable should tell us something about the extreme weakness of the skeptic’s case against Christianity.

REFERENCES

Davis, Mike (2008), The Atheist’s Introduction to the New Testament (Outskirts Press: Denver, CO).
Jackson, Wayne (no date), “A Study of Matthew 24,” http://www.christiancourier.com/articles/19-a-study-of-matthew-24.
Miller, Dave (2003), “There Will Be No Signs!” http://www.apologeticspress.org/articles/1838.

“Hell” is Back In the News by Eric Lyons, M.Min.



http://apologeticspress.org/APContent.aspx?category=11&article=2163

“Hell” is Back In the News

by Eric Lyons, M.Min.

In their book Surveying the Religious Landscape: Trends in U.S. Beliefs, George Gallup, Jr. and D. Michael Lindsay reported that a Gallup poll taken in May 1997 showed that only 56% of Americans held a firm conviction in the existence of hell (1999, p. 30). One reason that a growing number of Americans disbelieve in the reality of hell is likely due to its virtual disappearance from our vocabulary. Non-Christians basically use it only as a profane expression. Christians rarely address the subject in their discussions. Sermons on the subject of hell have been in decline for years. One denominational “pastor” was quoted in U.S. News & World Report a few years back, saying: “My congregation would be stunned to hear a sermon on hell” (“Revisiting...,” 1991, 110[11]:60). I once heard the late evangelist Wendell Winkler tell about preaching in a meeting in Oklahoma. After preaching a lesson on hell, the local preacher, who had been in that city for 22 years, told Winkler that in those 22 years, the church there had held 44 gospel meetings (two per year). During those meetings, a total of 527 sermons had been preached. Wendell Winkler’s lesson was said to be the first one on the subject of hell that they had ever heard in those meetings.
Preaching about eternal hell appears to be so rare that when a notable religious leader addresses the issue, it draws attention even from many major media outlets. Recently, Pope Benedict XVI, in a speech delivered outside of Rome, stressed that the impenitent risk “eternal damnation.” Hell “really exists,” he said, “and is eternal, even if nobody talks about it much any more” (as quoted in Owen, 2007). FOX News, the Boston HeraldTimes Online, and the Melbourne Herald Sun are only a few of the media elites who carried this story. “The pope really believes in an eternal hell.”
Warning others about the judgment to come is not popular. Teaching in the streets and churches about an eternal hell is as sparse as rain in the Sahara. Although the papacy itself is unscriptural (see Pinedo, 2005), Christians can appreciate the fact that Benedict XVI would address such a politically incorrect subject. Truly, it is high past time for faithful Christians around the world to get back to teaching a truth that Jesus and the Bible writers repeatedly taught: hell is real and eternal (Matthew 5:22; 25:41,46; Mark 9:43; 2 Thessalonians 1:8-9).

REFERENCES

Gallup, George Jr. and Michael Lindsay (1999), Surveying the Religious Landscape: Trends in U.S.Beliefs (Harrisburg, PA: Morehouse Publishing).
Owen, Richard (2007), “The Fires of Hell are Real and Eternal, Pope Warns,” TimesOnline, March 27, [On-line], URL: http://www.timesonline.co.uk/tol/news/world/europe/article1572646.ece.
Pinedo, Moises (2005), “The Pope, the Papacy, and the Bible,” Apologetics Press, [On-line], URL:http://www.apologeticspress.org/articles/2724.
“Revisiting the Abyss,” (1991), U.S. News & World Report, 110[11]:60, March 25.

The Problem of Suffering: Further Arguments by Trevor Major, M.Sc., M.A.



http://apologeticspress.org/APContent.aspx?category=12&article=128

The Problem of Suffering: Further Arguments

by Trevor Major, M.Sc., M.A.

When one engages in debates over the problem of evil, the deficiencies of several standard arguments become obvious. Perhaps, with further refinement, these arguments might become more useful. In the meantime, Christians should be aware that their opponents have some ready comebacks. Frequently, in a free-for-all discussion (such as in a college dorm room or an introductory philosophy class), there is no opportunity to press each line of reasoning, or to improvise “on the fly.”
Also, there is a real temptation to flee from theodicy to theodicy (a “theodicy,” literally, is a justification of God). The dynamic of the argument tends to go along the following lines: the atheist makes his charge, you make a defense, the atheist counters, and then you resort to another defense. This can keep going, but only for so long. Eventually, you may find yourself bringing up the first argument. Your opponent repeats his criticism, and you are back to where you started.
My feature article represents an attempt to break out of this cycle by making what is, in the atheists’ view, an illicit move (i.e., insisting that the entire content of faith has everything to do with sorting out an alleged contradiction within that faith). However, this is not going to stop the atheist from bringing up the usual theodicies only to criticize them, and so we should be aware of how this debate often proceeds.
For example, a popular theistic argument rests on the concept of free will. The idea here is that suffering came into the world through the bad choices of Adam and Eve. Their resulting expulsion from the Garden of Eden forced their descendants to face a hostile world “red in tooth and claw.” Humans continue to make the wrong decisions, which brings further suffering. Victims of drunk drivers are the classic examples of people who suffer for the wrong doings of others. Despite these terrible consequences, a world populated by free moral beings is supposed to be better than a world in which there is less evil, but which is populated by creatures who have little or no choice.
This argument is attractive because it has a biblical basis in the Fall, and because it seems highly intuitive. Most of us have a strong sense that we are free to choose, and that uncoerced people of sound mind are responsible for the choices they make. If we want to blame anybody for our woes, it must be ourselves, not God.
John Mackie’s well-known challenge against this view is to pose the following question of God: “Why could he not have made men such that they always freely choose the good?” (1990, p. 33). In this alternative world, there would be moral beings just like us, except they would choose to do right on every occasion.
The first reaction is to think that this demands a logical impossibility of God. If God creates beings who cannot sin, then He has created beings without free will. But this is not what the critic is asking: he thinks it is possible for an all-knowing, all-powerful God to create beings who could sin, but would not. If the Creator had made us in such a way that we could sin, and would sin, then this makes it seem as if we were destined to sin. If Adam and Eve had not sinned, eventually one of their descendants would have made the wrong choice. So, contrary to the intentions of the free-will argument, skeptics believe that God still must bear the brunt of the blame for suffering.
The critic may try to support this line of reasoning with what Christians claim for the life of Christ. After all, Jesus could have sinned, but did not. It is tempting to respond by pointing out His divine nature. However, if that nature shielded Christ from making the wrong choices, then it cannot be true that He was “in all points tempted as we are” (Hebrews 4:15). No doubt, Jesus had some special advantages, such as knowing God’s will perfectly. This could have helped Him avoid the sins of omission, or sins committed out of ignorance. Even so, there are times when we fail to do what we know is right. From a biblical standpoint, it is better to view the sinless life of Christ as an example (Philippians 2:5-8) and a prerequisite for His sacrifice on the cross (Hebrews 9:12-28), rather than proof of His deity.
Even if we can get past these doctrinal issues, the atheist will bring up the old philosophical debate between freedom and determinism. Traditionally, at least, critics of theism have allied themselves with some version of the latter view. This article is not the place to rehearse that debate, but anyone who wishes to use a free-will theodicy must be able to defend the notion of free will itself.
Given these sorts of difficulties, perhaps the reader can begin to see why I take the approach presented in the accompanying feature article. Notice that Mackie’s challenge is one of those “why” questions directed against God. It may be a good question, but that is not Mackie’s intent. In his view, God’s “failure to avail himself” of the possibility of creating free beings that would choose always to do right “is inconsistent with his being both omnipotent and wholly good” (Mackie, 1990, p. 33). But how do we know that this was a possibility open to God? Could God not have some good reason for creating a world in which evil might become a reality (Plantinga, 1977, pp. 26-28)? It seems that we are not in a position to discern that reason. Anyone may wish that God had been able to create a different kind of world, but to insist that God does not exist because we think He should or could have done otherwise is quite another matter.
Another argument, made famous by John Hick, takes as its starting point a statement by Irenaeus (a second-century “church father”): “the creation is suited to [the wants of] man; for man was not made for its sake, but creation for the sake of man” (Against Heresies, v.xxix.1). Hence, the creation has a human-centered purpose that, according to Hick, includes the molding and making of our souls in the fiery trials of pain and suffering (1992, p. 492). Borrowing a phrase from John Keats, he sees this present life as a “vale of Soul-making.” Individuals perfect their souls by responding appropriately to the evils of this world.
Again, this approach seems attractive at first glance. God “makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matthew 5:45). As we see in the case of Job, how we respond to the trials of life matters a great deal to God. Yet even committed theists have questioned whether suffering is the most important ingredient in spiritual growth—important enough to create a world specifically for that purpose (e.g., Adams and Adams, 1990, p. 19; Frame, 1994, p. 164). In reality, some people respond negatively to suffering, and would rather “curse God and die.” Then there are those people who seem blessed beyond measure, yet have no interest in serving God. Other individuals seem incapable of deriving any benefit from suffering, such as the child who dies at an early age. And what do we say of the faithful Christian who never has experienced intense pain or deep sorrow? Has this blessing made him or her woefully imperfect? As far as the apostle Paul was concerned, his own sufferings meant nothing as long as he might “gain Christ and be found in Him” (Philippians 3:8-9). Clearly, a world with surplus evil or, for that matter, a preponderance of good, is not the crucial factor in perfecting one’s soul.
At best, the soul-making theodicy is a partial answer, but in no way does this compromise the Christian position. A critic may want to suggest that without Hick’s account we lack an explanation for why God placed man in a world with so much suffering. Here is that “why” question again: it assumes that our ignorance of God’s reasons reflects badly on Him, which it does not.
Finally, some theodicists have argued that this is not a perfect world, but is the best of all possible worlds. If God has the attributes we think He has, then apparently the world has to contain significant amounts of evil.
This view really serves as an umbrella for many of the other arguments. We could draw on the free-will argument, and insist that this world is the best place for including free moral beings. We could draw on the soul-making theodicy, and insist that this world is the best place for having evils that perfect our souls. In the final analysis, this may not be a perfect world, but it is the best way to that perfect world.
Critics, for the most part, simply have a hard time buying this argument. Is this world really the best that an all-powerful, all-loving God can do for us? Why did God not create a world in which moral beings can choose to do right or wrong, but always choose to do right? [We have seen that question already.] Why did God have to create moral creatures at all? Could He not have created a world in which there were beings unable to choose between right and wrong? At least in such a world, there would be no moral evil. Or, why create a world at all? Is it really better that a material world should exist, whether it is populated by moral or nonmoral beings? Supposedly, creation is a divine grace, but could God not have refrained from imparting this gift? Christians claim to know of a perfect world already—they call that place heaven. Why could God not create us in heaven?
Without knowing God’s mind, we do not have the answers to these questions. We do not know why God created us the way we are. We do not know why God created a world in which suffering was possible. We do not know why we must pass through a physical existence first. Does the Bible’s silence on these matters reflect badly on the Christian faith? By no means. Christianity never claimed to have every answer, but only those answers “that pertain to life and godliness” (2 Peter 1:2-3).

REFERENCES

Adams, Marilyn McCord and Robert Merrihew Adams (1990), The Problem of Evil (Oxford, England: Oxford University Press).
Frame, John M. (1994), Apologetics to the Glory of God: An Introduction (Phillipsburg, NJ: P&R).
Hick, John (1992), “The Irenaean Theodicy,” To Believe or not to Believe, ed. E.D. Klemke (New York: Harcourt Brace Jovanovich; originally published in Evil and the God of Love, 1966, chap. 13), pp. 482-494.
Mackie, J.L. (1990), “Evil and Omnipotence,” The Problem of Evil, ed. Marilyn McCord Adams and Robert Merrihew Adams (Oxford, England: Oxford University Press; originally published in Mind, 1955, 64:200-12), pp. 25-37.
Plantinga, Alvin (1977), God, Freedom, and Evil (Grand Rapids, MI: Eerdmans).

The RNA World Hypothesis Explained and Unexplained by Kathleen Hamrick Will Brooks, Ph.D.



http://apologeticspress.org/APContent.aspx?category=12&article=2317

The RNA World Hypothesis Explained and Unexplained

by Kathleen Hamrick
Will Brooks, Ph.D.

[Editor’s Note: The following article was written by A.P. auxiliary staff scientist Will Brooks and one of his students. Dr. Brooks holds a Ph.D. in Cell Biology from the University of Alabama at Birmingham and serves as Assistant Professor of Biology at Freed-Hardeman University.]
One of the goals within the discipline of biology is to define life. This goal, however, is no simple task. While we can have an intuitive understanding of what it means to be alive, forming this understanding into a precise definition of life poses a dilemma for scientists. Life comes in many shapes, sizes, colors, and forms, so placing all these variations of life into one nice definition is seemingly impossible. To circumvent this problem, scientists have defined life by stating characteristics shared by all life forms. To be considered “alive,” a system of molecules must possess each of these characteristics. Examples include (1) the ability to sense and respond to stimuli, (2) the ability to acquire and utilize materials for energy, (3) the ability to store genetic information in the form of DNA, and (4) the ability to self-replicate. All living organisms share these basic characteristics, and those systems of molecules which lack even one of these basic characteristics is not considered to be a living organism.
Deoxyribonucleic acid (DNA) is the genetic material used by all living organisms to code for life. DNAcan be thought of as the genetic fingerprint of each organism because it is unique to each species of organism. During the process of self-replication, this genetic code is duplicated and identical copies (discounting rare instances of mutation) are given to each progeny of an organism, maintaining the fingerprint and thus the identity of that organism. The function of DNA as the genetic material of an organism is to provide a code for the production of another group of molecules known as proteins. Proteins serve a host of functions for an organism. They are known, appropriately, as the workhorses of a cell, because they carry out the vast majority of organismal tasks, including catalysis.
A catalyst is any substance capable of increasing the speed of a chemical reaction. Within each living organism on Earth, millions of chemical reactions take place every minute. The majority of these reactions are prompted by a very large group of protein catalysts known as enzymes. These enzyme-mediated chemical reactions range from those used to synthesize various metabolites to those used to break down ingested foods. By serving as enzyme catalysts, proteins play a crucial role in all living organisms. For without enzymes, organisms would be both unable to break down the food that they ingest and unable to make the necessary metabolites needed to sustain life.
While the vast majority of functional enzymes within living organisms are proteins, scientists have discovered that another group of molecules, known as ribonucleic acids (RNAs), are also capable of catalyzing some chemical reactions (Kruger, et al., 1982). RNAs are very similar in structure to DNA, differing only in the type of sugar used to form the molecules—DNA utilizes deoxyribose and RNAutilizes ribose. While DNA is the vital genetic code that is passed down between parents and offspring, RNA also plays an important role. Ribonucleic acids are a messenger system that carries the DNA code from the cell’s nucleus, the home of DNA, to the cellular cytoplasm where proteins are synthesized. These are known as messenger RNAs (mRNA). Furthermore, another group of RNAs, known as ribosomal RNAs (rRNAs), is used along with proteins to build the cellular structure known as the ribosome, which is the cellular location at which proteins are made. So, RNA plays several related roles in the process of protein production: (1) it carries the genetic code from DNA to the ribosome, (2) it helps form the structure of the ribosome, and (3) it functions in catalysis.
While there are a few other examples (reviewed in Fedor and Williamson, 2005), the catalytic properties of RNA are best seen in the ribosome. When proteins are synthesized by an organism’s cells, small units known as amino acids are chemically linked together to form a long, linear chain. This chain of amino acids is known as a polypeptide or protein. The chemical bond that links together each amino acid in the chain is called the peptide bond. Because each of the 20 amino acids are very similar in structure, the same peptide bond is formed between every unit of the polypeptide chain. The chemical reaction that forms this peptide bond requires catalysis. The protein-rRNA complex that we know as the ribosome has long been known to serve as the site as well as the catalyst in forming the peptide bond. But, scientists were surprised to discover that the protein component only serves as a structural element of the ribosome. It is the RNA component of the ribosome that serves as the catalyst (Nissen, et al., 2000). This catalytic RNA has thus been termed a ribozyme.
Later it was discovered that yet another group of RNAs, the small nuclear RNAs (snRNA), were also capable of catalyzing a chemical reaction (Valadkhan and Manley, 2001). When produced by the cell, mRNA must undergo a series of maturation steps before it is fully functional as a genetic message (Alberts, et al., 2002, pp. 317-327). One of these steps toward maturity is the process of splicing. Newly synthesized mRNA contains large regions, spread throughout its length, that do not directly code for protein production. These non-coding regions are called introns. To make the mRNA mature and functional as a code, each intron must be removed from the mRNA and the remaining coding regions, known as exons, must be linked or spliced back together. These “cut-and-paste” events occur within the cell’s nucleus within a structure that we call the spliceosome. Like the ribosome, the spliceosome is a large complex of both protein and RNA, in this case snRNA. Amusingly, these protein-RNA complexes have been dubbed small nuclear ribonucleoproteins or “snurps.” Interestingly, scientists found that not protein, but RNAs were responsible for catalyzing the chemical reactions that take place during these splicing events. RNAs were carrying out chemical reactions on other RNAs.
Scientists were very excited by these revolutionary findings. Now, they had a single type of molecule,RNA, that possessed two very important properties. First, it was very similar in structure to DNA and thus theoretically could also store genetic information. Second, it could function as a catalyst like proteins. In 1986, Walter Gilbert coined the phrase “RNA World” and initiated what is now known as the RNA World Hypothesis (Gilbert, 1986). This hypothesis on the origin of life states simply that because RNA has the dual ability to both store genetic information and catalyze chemical reactions, it must pre-date DNA and proteins, both of which supposedly evolved after and perhaps from the RNA.
The RNA World Hypothesis is widely accepted by evolutionists, because it provides an alleged solution to a long-recognized problem in evolutionary theory. Consider how proteins are made by a cell. First, DNA which holds the genetic code is converted intoRNA through a process known as transcription. This process is similar to how one would copy a letter from one piece of paper onto another sheet. The contents of the letter remain unchanged, only the medium—the paper—has changed. RNA carries this information to the ribosome, where it is read and used as a code to make a protein through a process known as translation. This process can be compared to translating the copy of the letter from one language into another. Nucleic acid (DNA and RNA) is changed into another molecule altogether: protein. This linear progression of DNA to RNA to protein is known in biology as the Central Dogma of Molecular Biology (Alberts, et al., 2002, p. 301). Of the three components in the path, only DNA has the capacity to be replicated. So, while DNA stores the genetic code and can be replicated, it cannot perform any chemical reactions. And, while protein can perform chemical reactions, it cannot store genetic information. So, in evolutionary thinking, which came first—DNA or protein? Making the problem even more difficult, DNArelies upon proteins during its own replication. DNA does not self-replicate of its own accord. It must have protein enzymes to facilitate this process. So, what came first—the chicken or the egg? DNA or protein? Each relies upon the other. You should begin to see how RNA might solve this problem. If RNA can both store genetic information and catalyze chemical reactions, and if it evolved first, we have a single molecule that stores information and can catalyze its own replication, a self-replicating genetic material.
In order to prove this theory plausible, a set of conditions must be created to favor the spontaneous formation of RNA molecules without the aid of a biological catalyst. This would have had to be the starting point for an RNA world. One necessary component for RNA formation would be a steady supply of nucleotides, the building blocks of RNA. Scientists speculate these nucleotides were created from other small molecules present, or were generated in space before arriving on earth. Ribose, the sugar used in RNA, is assumed to have arisen from formaldehyde via the formose reaction. The mystery of the addition of nucleotides onto a ribose backbone remains unsolved by scientists attempting to create conditions of a primitive Earth (Müller, 2006, 63:1279-1280). Once these RNAmolecules were formed completely by chance, they would have to have possessed or evolved the ability to catalyze reactions leading to self-replication. After sustaining itself through several replications, the RNA would then need to gain the ability to create a barrier between the extraneous materials surrounding it, in order to isolate the beneficial products from those proving non-functional. Thus, a membrane of sorts would have had to evolve and be maintained (Müller, 63:1285-1286). These steps are only the basics, proving the task much too complicated to occur by mere chance.
In all known organisms living today, DNA and not RNA is the genetic material. DNA has advantages over RNA which make it a more suitable molecule to store the very important genetic code. First, DNAis a double-stranded molecule while RNA is single-stranded. The double-stranded nature ofDNA gives it the ability to be replicated in a much simpler series of steps. When DNA is replicated, each of the two complimentary strands serves as a template on which to build another strand. The result is that in one step, each strand of DNA is replicated to produce four total DNA strands or two identical double helices. RNA, however, is single-stranded. In order for it to be replicated, two sequential rounds of replication would be required. First, a complimentary strand would need to be synthesized from the original parental strand. Only then could that new complimentary strand be used to re-make the parental strand. As stated before, DNA and RNA differ in the sugar which makes up the molecule’s backbone. Deoxyribose, the sugar used in DNA, differs from ribose used in RNA, by lacking one organic functional group known as alcohol. The absence of this alcohol group greatly increases the stability of DNA over RNA. In ribonucleic acids, this
–OH group is capable of initiating chemical reactions which favor breakdown of the RNA molecule. For these and other reasons, DNA is a much more stable and preferable genetic material. This is made obvious by the fact that all living organisms use DNA, not RNA, as their permanent storage medium of genetic information. It also indicates that RNA would be an unsuitable medium by which to initiate life.
Evolutionists would have us to believe that non-living elements and molecules joined together and developed increasing biological capabilities. Those who believe in intelligent design reject this hypothesis, insisting that neither RNA nor living cells are able to evolve spontaneously. While some disagreement exists among those in the evolutionary community on the time frame for such alleged reactions to occur, the consensus is that, given large amounts of time, single-celled bacteria were formed. But all known biological principles militate against this notion. Even billions of years could not provide mechanisms for the reaction products to evolve advantageous characteristics and form DNA and cell proteins, let alone create strings of RNA nucleotides, arriving at just the right sequence in order to code for a functional protein. The four nucleotide bases that form RNA (adenine, guanine, cytosine, and uracil) can be arranged in an exponential array of combinations and lengths. For an actual, functional protein to be coded, a precise sequence of nucleotides must be obtained.Forming the code for even one protein by evolutionary means is impossible, without even considering the necessity of the number that work together in a single cell.
There is no scientific evidence to suggest that RNA is spontaneously being created and capable of forming pre-cellular life today. While some artificial ribozymes have been created in the laboratory (reviewed in Chen, et al., 2007), there are still significant holes in reproducing an RNA world to support the hypothesis. The ribozymes created artificially lack the abilities to sufficiently process themselves, and there is no evidence of them producing large quantities of advantageous nucleotide sequences. Moreover, no system has ever created cellular life. There is even significant debate among scientists over the conditions and constituents of a “prebiotic Earth” model.
The RNA World Hypothesis is simply another attempt by scientists to explain the origin of life to the exclusion of the divine Creator. Given the absolute impossibility of life originating from the reactions of non-living matter, it can be justified that RNA did not predate other biological molecules. All biological molecules were created together to work in concert. RNA was designed to be the essential intermediate between DNA and proteins, making our cells capable of sustaining life as it was created. The designer of this system must be the intelligent Designer, the God of the Bible.

REFERENCES

Alberts, Bruce, et al. (2002), Molecular Biology of the Cell (Oxford: Garland Science).
Chen, Xi, et al. (2007), “Ribozyme Catalysis of Metabolism in the RNA World,” Chemistry and Biodiversity, 4:633-656.
Fedor, Martha and James Williamson (2005), “The Catalytic Diversity of RNAs,” Nature Reviews Molecular Cell Biology, 6(5):399-412.
Gilbert, Walter (1986), “The RNA World,” Nature, 319:618.
Kruger, Kelly, et al. (1982), “Self-splicing RNA: Autoexcision and Autocyclization of the RibosomalRNA Intervening Sequence of Tetrahymena,” Cell, 31(1):147-57.
Müller, U.F. (2006), “Re-creating an RNA World,” Cellular and Molecular Life Science, 63:1278-1293.
Nissen, Poul, et al. (2000), “The Structural Basis of Ribosome Activity in Peptide Bond Synthesis,”Science, 289:920-930.
Valadkhan, Saba and James Manley (2001), “Splicing-related Catalysis by Protein-free snRNAs,”Nature, 6857:701-707.

Academia’s Asinine Assault on the Bible by Dave Miller, Ph.D.



http://apologeticspress.org/APContent.aspx?category=13&article=1813

Academia’s Asinine Assault on the Bible

by Dave Miller, Ph.D.

The professor, age 50, wearing casual slacks and a sport coat over a sweater, arrived at the lecture auditorium to teach his afternoon class, as some 350 students streamed in for Religion 202—one of the most popular classes on the campus of the large state university. Exuding an energetic, intellectually sophisticated manner, and projecting an endearing personality, the professor proceeded to propound a “problem” pertaining to the Bible. Pacing back and forth across the stage, he launched a ruthless but passionately eloquent tirade against the Bible’s alleged “anomalies,” “contradictions,” and “discrepancies.” It went something like this:
Entire stories have been added that were not in the original gospels. The woman taken in adultery is nothing other than a bit of tradition added by the Catholics 300 years after the New Testament was written. In contrast with Matthew, Mark, and Luke, in the book of John Jesus wasn’t born in Bethlehem, he did not tell any parables, he never cast out a demon, and there’s no last supper. The crucifixion stories differ with each other. In Mark, Jesus was terrified on the cross, while in John, he was perfectly composed. Key dates are different. The resurrection stories are different. In Matthew, Mark, and Luke, you find no trace of Jesus being divine, while in John you do. It’s time for you to think for yourself. You need reasons. That applies to religion. That applies to politics. Just because your parents believe something—isn’t good enough.
So it goes, week after week, a relentless, rapid-fire barrage of bombastic barbs intended to overwhelm, intimidate, and bully their young, uninformed, ill-equipped victims. This scenario has been repeated thousands of times over the past half century in universities all across America. The result has been catastrophic. One heartbroken mother’s recent remarks are typical: “My 22-year-old son just graduated from ________ University where he lost his faith in God and His Word. My husband and I did the best we knew how to raise him to love the church and God’s Word. But he has allowed the world to sway his beliefs.” Like toxic waste, sinister propaganda has been dumped on the youth of the nation by biased, dishonest professors who have no interest in allowing the so-called “academic freedom” they tout in the form of equal time for reputable rebuttal. As a result of their decades’ long labor, a liberal, anti-Christian academic atmosphere now thoroughly permeates the university system of America.
Never mind the fact that these guys have nothing new to say that has not already been said by skeptics over the centuries. Their claims are merely a repackaged version quickly seized upon by a complicit liberal media that eagerly creates instant credibility by thrusting the new “prophet” before a larger audience—as if what he is saying is fresh and newly discovered. The fact of the matter is that all their points have been made and answered long ago. For those who have taken the time to examine the evidence, it is readily apparent that their accusations are slanted, overstated, exaggerated, and transparently biased.
Observe that the above professorial tirade issues two charges: (1) the text of the Bible is tenuous and uncertain, and (2) the gospel records contradict each other. The latter claim has been soundly refuted in detail by biblical scholars over the centuries. The Apologetics Press Web site is loaded with articles and books that defeat accusations of alleged discrepancy (see, for example, Eric Lyons’ Anvil Rings 1 & 2). Regarding the former claim, Textual Criticism is a longstanding discipline that long ago yielded abundant evidence for the trustworthiness of the text of the New Testament. Over the last two centuries, the manuscript evidence has been thoroughly examined, resulting in complete exoneration for the integrity, genuineness, and accuracy of the Bible. Prejudiced professors refrain from divulging to their students that the vast majority of textual variants involve minor matters that do not affect salvation nor alter any basic teaching of the New Testament. Even those variants that might be deemed doctrinally significant pertain to matters that are treated elsewhere in the Bible where the question of genuineness is unobscured. No feature of Christian doctrine is at stake. When all of the textual evidence is considered, the vast majority of discordant readings have been resolved (e.g., Metzger, 1978, p. 185). One is brought to the firm conviction that we have in our possession the Bible as God intended.
The world’s foremost textual critics have confirmed this conclusion. Sir Frederic Kenyon, longtime director and principal librarian at the British Museum, whose scholarship and expertise to make pronouncements on textual criticism was second to none, stated: “Both the authenticity and the general integrity of the books of the New Testament may be regarded as finally established” (Kenyon, 1940, p. 288). The late F.F. Bruce, longtime Rylands Professor of Biblical Criticism at the University of Manchester, England, remarked: “The variant readings about which any doubt remains among textual critics of the New Testament affect no material question of historic fact or of Christian faith and practice” (1960, pp. 19-20). J.W. McGarvey, declared by the London Times to be “the ripest Bible scholar on earth” (Brigance, 1870, p. 4), conjoined: “All the authority and value possessed by these books when they were first written belong to them still” (1956, p. 17). And the eminent textual critics Westcott and Hort put the entire matter into perspective when they said:
Since textual criticism has various readings for its subject, and the discrimination of genuine readings from corruptions for its aim, discussions on textual criticism almost inevitably obscure the simple fact that variations are but secondary incidents of a fundamentally single and identical text. In the New Testament in particular it is difficult to escape an exaggerated impression as to the proportion which the words subject to variation bear to the whole text, and also, in most cases, as to their intrinsic importance. It is not superfluous therefore to state explicitly that the great bulk of the words of the New Testament stand out above all discriminative processes of criticism, because they are free from variation, and need only to be transcribed (1964, p. 564, emp. added).
Noting that the experience of two centuries of investigation and discussion had been achieved, these scholars concluded: “[T]he words in our opinion still subject to doubt can hardly amount to more than a thousandth part of the whole of the New Testament” (p. 565, emp. added).
Think of it. Men who literally spent their lives poring over ancient Greek manuscripts of the New Testament, devoting their lives to meticulous, tedious analysis of the evidence, conversant with the original languages, without peer in their expertise and qualifications, have concluded that the Bible has been transmitted accurately. Then a prejudiced professor of religion has the unmitigated gall to brush aside the facts and pummel students with a slanted, half-baked viewpoint that flies in the face of two centuries of scholarly investigation? It is nothing short of inexcusable and intellectually dishonest. It’s time for parents to rise up and make universities accountable, or else cease sacrificing their children on the altar of pseudo-education. [NOTE: Those who are fearful that the integrity of the text of the Bible is compromised by the reality of textual variants need to be reminded that the world’s foremost textual critics have demonstrated that currently circulating copies of the New Testament do not differ substantially from the original (see Miller, 2005a, “Is Mark...,” 25[12]:89-95; Miller, 2010).]

REFERENCES

Brigance, L.L. (1870), “J.W. McGarvey,” in A Treatise on the Eldership by J.W. McGarvey (Murfreesboro, TN: DeHoff Publications, 1962 reprint).
Bruce, F.F. (1960), The New Testament Documents: Are They Reliable? (Grand Rapids, MI: Eerdmans), revised edition.
Kenyon, Sir Frederic (1940), The Bible and Archaeology (New York, NY: Harper).
McGarvey, J.W. (1956 reprint), Evidences of Christianity (Nashville, TN: Gospel Advocate).
Metzger, Bruce M. (1978 reprint), The Text of the New Testament (New York, NY: Oxford University Press), second edition.
Westcott, B.A. and F.J.A. Hort (1964 reprint), The New Testament in the Original Greek (New York, NY: MacMillan).