When I was listening to Phil Johnson’s sermon “Marching Orders” earlier, I found myself convicted of something.

I have to confess - the recent controversy swirling around Dr. White and Dr. Caner has caught me up in something I must repent of. It’s something very simple, but not often thought of by those who engage in contention for the faith.

For this reason I endure all things for the sake of those who are chosen, so that they also may obtain the salvation which is in Christ Jesus [and] with [it] eternal glory. It is a trustworthy statement: For if we died with Him, we will also live with Him; If we endure, we will also reign with Him; If we deny Him, He also will deny us; If we are faithless, He remains faithful, for He cannot deny Himself. Remind [them] of these things, and solemnly charge [them] in the presence of God not to wrangle about words, which is useless [and leads] to the ruin of the hearers. Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth. But avoid worldly [and] empty chatter, for it will lead to further ungodliness, and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, [men] who have gone astray from the truth saying that the resurrection has already taken place, and they upset the faith of some. Nevertheless, the firm foundation of God stands, having this seal, “The Lord knows those who are His,” and, “Everyone who names the name of the Lord is to abstain from wickedness.” Now in a large house there are not only gold and silver vessels, but also vessels of wood and of earthenware, and some to honor and some to dishonor. Therefore, if anyone cleanses himself from these [things], he will be a vessel for honor, sanctified, useful to the Master, prepared for every good work. Now flee from youthful lusts and pursue righteousness, faith, love [and] peace, with those who call on the Lord from a pure heart. But refuse foolish and ignorant speculations, knowing that they produce quarrels. The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come to their senses [and escape] from the snare of the devil, having been held captive by him to do his will. (2 Tim 2:10-26, NASB)

So, to explain my repentance, I figure this is a good time to explain why I should, as it will perhaps be helpful to others. First, let’s address the overview of the chapter. Paul is encouraging and instructing his son in the faith, Timothy, in the office of elder/overseer. In this chapter, he gives practical instruction concerning what an elder must do. Now, for full disclosure purposes, I am not an elder. However, I am a teacher, and as such, am held to a higher standard.

In verse 10, Paul gives his own philosophy of ministry - also explicated in Philippians 2 - of service and suffering for the sake of the elect. He endures, because he will reign with Christ - to deny Him is to have Christ deny us. Even if we are faithless - He still remains faithful - for He cannot deny Himself! He charges Timothy to remind his flock of these things, and to remind them not to quarrel over trifling matters. This is useless, and leads to the ruin of the hearers. On the contrary - be diligent - be a workman who is not ashamed. Rightly handle the Word of Truth. Avoid worldly, empty chatter - it spreads like gangrene! However, note that Paul is not afraid to name names, as he does elsewhere, of people who stray from the truth. The firm foundation, however, is of God - and stands still. God is who prepares the appropriate vessels for the appropriate work.

Flee from youthful lusts - but pursue righteousness, faith, love, and peace - with those who call on the Lord with a pure heart. Notice here - peace is always with those of God. If you have peace with the world, you’re doing something wrong. But on we go!

Refuse foolish and ignorant speculations - they produce quarrels. The Lord’s bondservant, however, is NOT quarrelsome - not given to quarreling, for the sake of quarreling. But, and this is where we get to where my problem lies:

He must be: kind to all - am I kind to all? No, I’m not - and I repent of that, and ask forgiveness.

able to teach - I pray that I at least fulfill this duty faithfully.

patient when wronged - the ESV renders this as “patiently enduring evil”. Now, what is interesting about this is that I definitely am a violator of this. I am not only impatient with evil, but I rebel at enduring it - for the sake of God, the elect, or anyone else. It means “patient of ills and wrongs, forbearing” - I have been failing miserably at forbearance in this regard. It doesn’t matter what the wrong is - or whether it is directed at another. This ties in with the next consideration.

…with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come to their senses [and escape] from the snare of the devil, having been held captive by him to do his will.

I am fond of quoting Bahnsen, and Schaeffer - their “humble boldness” and “truth in love” are dear to my heart. I must confess, however, that I am often ungentle in my correction. I nuke when I should use a scalpel, and I use a club when I should be using a careful razor’s edge to shave away the layers of falsity.

I have kept this name to remind myself to do just that - but I’ve failed in my task, and I ask your forgiveness for this fault. Especially, I ask the forgiveness of Mr. Lumpkins. While I do not minimize the depth of his error in the libel in which he has lately engaged, I’m very sorry for not patiently enduring it, and correcting gently. It doesn’t matter how deep the wound that is made is - or how loyal I strive to be to a friend and a dear brother. I am still called to - and held to - the standard of Scripture in dealing with error - and I haven’t met it. I also ask the forgiveness of anyone else whom I’ve lately been ungentle with - or have talked about impatiently out of their hearing. It is not the standard to which I’ve been called.

It’s something I need to work on, and once again, I repent of it.

I appreciate you taking the time to write your statement earlier today, as well as the irenic spirit you assayed in it. I want you to know that I appreciate that you did so, as a Southern Baptist - and that I do appreciate the work you do, despite our disagreement in many matters.

While I am appreciative, I think it may be useful - for you, and for the brethren, to clarify a few matters.

Item 1): The “motive”, to borrow your own phrase, was not to question your conversion. In fact, your conversion, as far as I know, was never referenced or questioned in the vast majority of the *Christian* articles/blogs that negatively referenced your comments on The Pastor’s Perspective, the discrepancies in your testimonials, or your recollections of life as a Muslim. I, for instance, do not question at all that you were raised Muslim, or that you converted to Christianity. What was rendered suspect was whether you were a *devout* Muslim - especially the discrepancy noted with the Shahada.

Item 2): To most of us, the pronunciation issues were a minor head-scratcher, but nothing more. In fact, one of the team bloggers at AOMin.org - TurretinFan - publicly defended you on those allegations on the most public Christian post leveled at that topic. As you may know, Muslims, Roman Catholics, atheists, and others often tout their conversions from “Protestantism,” and often inflate their level of devotion and knowledge - we call it “conversion story syndrome”. Yusuf Estes, Tim Staples, and Dan Barker are good examples of this tendency. While this may not be the case for you - there were many of the hallmarks of similar cases implied by the discrepancies noted - and it caused concern.

Item 3): You state: “Being called a “liar,” however, is a serious charge, especially when it is made by Christians. That would indicate that (1) the accusers can know the motives of the accused person’s heart, and (2) the accused person intentionally misled people.”

With all due respect, by those standards, no man can ever be called a liar, save by God. Also with due respect, by any objective standard, I would hold forth the following statements: “Calvinists are worse than Muslims” and “Formal debates have been taken over a lot by myopic Reformed guys, uh, they try to turn it into these little, uh, show ponies, it’s like the Jerry Springer Show, basically, and there’s really not any real discussion going on, there’s rolling of eyes, its huffing and passive/aggressive garbage.” Dr. Caner, both of these statements may be your opinion - but they are hardly the truth. Since they are not the truth, what else may we call them? Couple that with your statements on hyper-calvinism, and we can take nothing out of that series of comments but that we are being systematically misrepresented.

I do not offer these criticisms lightly, nor do I offer them glibly. I’m honestly commenting with the intent that it may be evident that I offer them to further your understanding of why you are being criticized by those who hold to Reformed doctrines and a Reformed apologetic method. Above all, we seek to be consistent - theologically, and apologetically. If we do not question the facts presented by those on our side as we do those opposing us, we cannot help but be inconsistent, and rightly criticized by our opponents on that basis. While I understand that you appear to fully belief what you state about Calvinists - understand that what you criticize as “hyper-calvinism” is simple, historic Reformed belief. What is recently called “moderate” Calvinism by folks like Dr. Geisler is nothing like the historic Calvinism of ANY of the Reformed branches.

I am “Reformed” - one of the group you criticized - and I’ve had one moderated debate - whether it was “formal” is debatable, as it was online. Nonetheless, Dr. White, and other Reformed debaters are being classified as engaging in nothing but “passive-aggressive garbage”, “no real discussion”, and “the Jerry Springer Show”. I’m sorry, but I’ve watched a great many debates - and debates like Dr. White’s with Bart Ehrman, John Dominic Crossan, or Shabir Ally were anything but “no real discussion”, or “huffing”! I don’t think I was engaging in “eye rolling” or “no real discussion” when I engaged a young atheist man on the topic of “The Triune God of Scripture is the grounds for all knowledge” - as is clearly stated in Col 2:3!

Enough criticism, however. So that you can know that there are areas of agreement - I completely agree with your position concerning the CAMEL method. For nearly identical reasons. I support you 100% in your statement of opposition to it, and thank you for your public statement concerning it’s dangers. I appreciate many things about your ministry, and service, despite our theological differences.

In closing - let me again thank you for your statement, and the attempt to mend a breach. It IS appreciated, despite the criticisms offered above, and I don’t want to detract from that. My earnest desire is that this is taken constructively, and that there might be an honest attempt to mend fences with your Reformed brethren in the SBC and without. You aren’t going to change our mind about the glorious doctrines of God’s sovereign grace - but please be aware - we aren’t questioning your salvation, or your conversion by questioning your consistency. We’re as likely to question one of our own on those grounds as we are anyone else. We do not do so to cast aspersions on their character - but to safeguard the reputation of the God we serve and love - as, I believe, do you, however mistaken we believe you to be concerning what you defend at times.

For your edification, I’d encourage you to look at the following: “Open Letter to Ergun Caner.”

The personal attacks range from the truth of their lives before Christ to the academic degrees they hold.

Really? In the original context it’s not clear who he’s referring to. Later on he includes Dr. White.

They drink the kool-aide pouring from the poisoned vine

Yeah, that’s gracious.

You may think that no person who calls themselves a Follower of Christ would side with a Muslim to degrade and berate a Brother in Christ. I did also until I viewed the following video.

Irony? It’s calling.

Please note that any believer that calls into question the truth of the Drs. Caner background and degrees use the research of Muslims (those who have a reason for perverting the truth) for their documentation.

Any believer. Yeah, no problems there.

Then you have those that are jealous and envious of the Drs. Caner. Those envious and jealous will use the lies for a “gotcha” moment in order to accomplish the same ends–silence the truth.

Yeah, that jealousy. Of what?

Keep taking a Muslim’s perspective that Dr. Caner is lying and push this thing as hard as you can. Or, accept that Dr. Caner has written over 20 books on Islam and had them published by reputable publishers who would have certainly done the background checks needed to verify everything that James White says is false. Or, you can accept two reputable Christian Universities that are both accredited by SACS that Dr. Caner has his degrees in order and that James White is pushing falsehood by calling all this into question.

No blatant ad hominem there. Yeah, because Dr. White said all sorts of things about his degrees. Not.

James White doesn’t even hold an accredited PhD. How, can he be a Prof at GCBTS?

Call Golden Gate. Or Grand Canyon.

I then went back to his website to view his credentials and do you know my surprise to find that his PhD is from an non-credited seminary. I went to the seminary website and found this explanation for their lack of accreditation. I am not questioning Columbia Evangelical Seminary’s,I am merely asking how one can be a prof at an accredited seminary when his PhD does not hold an accreditation.

Call Golden Gate. Or Grand Canyon.

It is overtly evident everyone is responding in this thread for one reason. They are upset that James White and Dr. Caner did not debate. Now James White has gotten what he wanted–a public call out to the Brothers Caner to debate him and he will shut up about these Muslim claims.

Yeah, that was what he was after. Okay, not really. But keep repeating it.

I appeal to you, under the title of your blog, and as a follower of Christ. Remove this post as you have placed the lives of people in jeopardy.

Please remove it.

Yeah, that makes sense. A blog post is going to put people’s lives in jeopardy.

The problem with this posting has nothing to do with someone not being truthful, neither does it have to do with disagreements of people and their various positions. The problem with this post has to do with using something that has nothing to do with sound research. This post is based on research that James White has produced and he got his research from right-wing Muslims that believe if they can do away with a Muslim that converted to Christianity they will go to heaven when they die. She has given James White a wider audience then he ever would have had.

He did? She did? I think someone needs to fact check.

Seeing you have no problem placing the lives of people in jeopardy, I now see the reason you were censored by the IMB.

~Tim Rogers

Yeah, that wasn’t a cheap shot.

Hyper-Calvinist James White has whined the very same line for the last 4 years: Ergun Caner is a coward because Ergun Caner won’t debate me. For him, apparently little matters in doctrinal engagement outside public, formal debate, debate concerning which the reader is tortuously reminded about every 28 words–give or take a breathe or two–just how good he (White) is at it.

It’s drudgery to listen to such unmitigated gloating. Sorry.

Gracious as always, Peter.

Though you did not ask me, if I may, one clear reason I think Tim brings this up is White’s relentless, non-stop infatuation with the Caners (esp. Ergun).

For White, it is not enough to disagree with Dr. Caner. Instead, he must attempt to torture his name with perpetual castigation of “lying”, “dishonesty,” “cowardly,” “fraudulent,” etc.

So, in turn, we make the same allegations, except with an extra helping of snark. Sure.

Dr. David Allen demonstrates sufficiently White’s theological leanings toward hyper-Calvinism.

Uh. Here, here, here. From AOMin here.

Particularly, two influential blogging Calvinists appear to have made it a life-mission to smear Ergun Caner’s life and ministry in the mud-hole of deception: Tom Ascol, Southern Baptist pastor and Executive Director of Founders Ministries, and James White, Primitive Baptist preacher and Reformed Baptist apologist from Phoenix, Az.

Life mission? Primitive Baptist? Ridiculous.

At least that’s the sense I get when I read White boast of his many rhetorical victories and the cowards who will not face him in open exchange (more on White later).

Yeah.

This may be one of the lowest, most outrageous incidents yet illustrating the viciousness of some strict Calvinists toward non-Calvinist brothers.

You know - viciousness. By what standard?

For example, let’s say someone wanted to question the authenticity of James White’s so-called “academic” doctoral” degree (And, understand:  it perhaps needs to be questioned if White is going to insist on gloating about all his academic accomplishments). So, if one wanted to question his doctoral degree’s worth, perhaps we could link to this , this , this, and this.

See the top tab - “Common Objections.”

James White may be the whiniest kid on the block

Not as whiny as Peter Lumpkins - that’s for sure.

Interesting Elder White should bring that up. Surf over to White’s church’s eldership and one finds just what “under the authority of the eldership” means to James White. The eldership appears to be a board of two: James White and the pastor.

Note: PRBC used to have three elders, including Dr. White. Donald Cross passed away several years previously.

Since James White insists on calling Ergun Caner coward for not debating him, what does that make White when he refuses to debate somebody? Apparently, after agreeing to debate a Muslim critic, James White backed out. We know this is so because the Muslim says so himself on his website!

You see, according to White’s “code of behavior,” there’s no reason to suspect Muslim attack sites’ objectivity, and therefore “evidence” cannot be disregarded on that basis. At least, that was his reasoning when he “exposed” Dr. Caner as a “fake Muslim” using a source which carries demonstrable hate for Dr. Caner.

Yes, that was the source, and that was the topic. Not.

Heck, you may even be kicked out of the JWFC (i.e. James White Fan Club for the uninitiated).

No, I’m not only the president - I’m also a client.

“No thanks, “Dr” White. You and your community are much too cantankerous for me”

Yes, and you’re the model of humility and grace. Gag me with a Buick, please.

And, perhaps even more indefensible is stooping to defend their godless tearing down of another brother being logged by some here. Where is shame?

Well, the last I saw, it was being trampled over there in your corner of the SBC. I may be mistaken, though. The correct term may be “violently pummeled”. In a hypothetical situation, of course.

Dr. Ergun Caner has been unrighteously butchered by two men in the post.

Yeah, if he was being righteously butchered, they’d get the choicest portion.

Was or was not Ascol & White loving their neighbor as themselves when they cited a Muslim hate-site?

Was or was not Peter Lumpkins loving his neighbor as himself when he went off on an invective-filled screed?

I think it’s very telling that absolutely no one wants to tackle whether or not the sources are valid pertaining to “Dr” White’s “academic” degree.

Probably because it’s not only asinine, but infantile. Hypothetically.

White’s choir boys have already sung that tune to death, were one to ask me

~Peter Lumpkins

They tell me I have a fine voice, but I wasn’t notified that I made the choir! Sweet!

Or if one is obsessed with issues they can’t get beyond for some reason–Maybe because of a problematic pathological nature– Maybe they wanted or “needed” something to give their lives meaning–And maybe they are just angry because another person denied them that which gives them their source of self-worth–Maybe it could be just anything for such a person–Maybe something simple or actually meaningless–Maybe like a debate that did not occur back as far as 2006–Who Knows?–Maybe.

Maybe, just maybe we should wonder why someone can’t let something from 2006 go–Unless, maybe, of course he who cannot let something go from 2006 is either antagonistic or obsessed–or maybe even both. Yeah–maybe so.

Yeah, Dr. White just doesn’t have enough time for ministry, with all this Caner stalking. I mean, he hasn’t done any debates, books, or anything! Hint: do a search on the blog, and see how many times Dr. Caner has been mentioned on aomin since the debate debacle wound down. It might be illuminating.

And then there is the fellow who has made a name and gathered a following for himself by chasing Caner around since 2006 because he did not debate him.

Yes, because Caner made him famous AND wealthy! That’s why he has the presidency of a seminary, and drives an Expedition. Oh, wait…

I think this post is one that could bring more hardship on those guys families. I would not go so far as to say this post depicts depraved indifference, but I would say there it depicts a great degree of thoughtless. Yeah, that’s it, not heartlessness, but most certainly thoughtlessness.

Uh, yeah. Red Herring, anyone? I hear it’s delightful.

Some people talk about the primacy of the gospel and some people share the gospel with a lost and dying world. I will cast my lot with those who do.

Because, you know, Dr. White never talks about the Gospel. Ever. Do a quick blog search - you know - actually *try* to look into what you accuse of, sight-unseen.

Ergun Caner may never be able to give a meaningful, effective gospel witness to this young man due to the strong differences between them at this time. But, I assure you, if this young man were on his death bed looking into the flames of hell, he would not ask Debbie to share the gospel with him, not after this. That opportunity is gone and it is now probably gone for any of us.

So let me ask all those warriors who have launched their Christian version of jihad in defense of their Evangelical Superstar: do you have any idea how many obstacles you have placed in the way of this young Muslim ever hearing the gospel in honesty? Did that thought ever once cross your mind before you in your abject ignorance blithely accused him of falsehood? Where is all your vaunted concern for evangelism now, I wonder? ~James White

This situation has gotten to the place that Debbie had such tunnel vision as to call in a twenty-two year old Muslim young man to make her case before the world about something that is really old news and was fueled by one Christian’s beef with another about the canceling of a silly debate that really amounts to less than a hill of beans anyway.

Next, I would like to refute the oft-repeated falsehood floating about amongst the “touch not the Lord’s anointed” crowd today: I had hardly given Ergun Caner a thought over the past few years. I have no interest in this fight right now. I have work to do, chapters and books to write, debates to prepare for. Outside of noting an odd statement by Caner on Twitter last summer sometime, I have had little interest in his activities. Rogers and Lumpkins have both falsely attributed to me intentions and desires I do not have. They seem to think I absolutely MUST debate Ergun Caner. I would surely like to do so—but only for the benefit of those who have been misled by Caner in the area of the freedom of God in salvation. But I already know of so many who have seen through his bluster on the topic and come to embrace God’s kingly freedom in the gospel that if such an encounter never happened, I would continue to rejoice in the Lord’s kind providence. Ironically, right as this current situation began to evolve, I was contacted by folks in Lynchburg asking me to come there in the fall sometime to speak on the atonement and, as a part of the trip, invite Ergun Caner to debate. I would still love to see that happen, as would many, many others (the cancellation of that debate, which was documented to be the result of the dishonest behavior of the Caner brothers, disappointed many), but even here, I have been contacted by others and asked to participate. I was not the one even looking for such an opportunity. ~James White

Let me ask you a question. Do you not think it somewhat obsessive for a pastor to chase after a guy since 2006 about a debate that did not happen? There comes a point wherein, if you are going to remain emotionally healthy, you have to get over any specific disappointment and go on with your life.

Disappointment is part of life and so is getting over it. To become fixated on such for this period of time is not healthy.

What, then, has brought about this current interest? Simple: Ergun Caner claims to do what I do in reality. He claims to be a leading figure in Islamic apologetics. He claims to have debated “leaders” in a wide spectrum of religious beliefs in more than a dozen countries and more than half of the United States. But the fact is, I haven’t been able to find a single Muslim apologist or leader who has ever debated the man. He has redefined the term “debate” so that he can include every conversation he has ever had with anyone who is not a Christian. Why redefine the language? Because he needs to bring students to his school, evidently, and so his self-promotional language has caught him in a number of falsehoods. But my involvement here, as repulsive as I find it to be (I detest politics and would much rather be working on my next article on the Qur’an’s view of “three” and the Trinity) is forced upon me by the fact that simple integrity demands it. Unlike Ergun Caner, I actually have interaction with Shabir Ally and the wide range of Islamic apologists active in the US, Canada, the UK, Australia, and elsewhere. I have to look them in the eye when I shake hands with them after a debate. And I therefore have to answer to a higher standard of truth than the “Circle the Wagons” mentality of Pastor Tim Rogers and Peter Lumpkins. I have to be consistent. I have sharply, and rightly, criticized “former Christians” who have become Muslims for their obvious ignorance of the Christian faith (Yusuf Estes, for example). So if a self-proclaimed former Muslim makes false claims about his activities (claiming to debate people he has never met, for example), am I to keep my mouth shut out of “team loyalty”? How can I do this? It is hypocrisy, plain and simple. ~James White
~CB Scott

a third source that actually has a strange derangement with trying to trap a brother in Christ into a debate. The loss of such an event is obviously wearing thin on this brother and the applied pressure grows weekly. Of the most sad and unthinkable in this process is the fact that a brother in Christ would use Muslim attack sites to go after another brother. No excuse on this earth or in heaven can justify this - NEVER.

This is beyond reasonable thought. A guy who claims to be a Christian goes and uses material produced by Muslims to attack another Christian?????? For Mr. White to do that is beyond comprehension. Not to mention the fact that the Muslims have sent (and this verified)death threats to his entire family detailing the acts they will commit.

Why not ask Mr. White how many Muslims he has led to Lord? Why not ask him why as a Christian he would use material of Muslims to attack his brother in Christ? All of this over a debate and a desire to get a debate?

This is horrible and proves the point that blogging has become the real Jerry Springer show in America.

I am shocked that no one is questioning a Christian using Muslim media and propaganda against another Christian???

And all to have a silly debate.

have you thought about his family? They are threatened routinely by the garbage you are getting off of White’s web site.

Christiams should act better than this. Stop feeding the true evil people this fuel to their fire. Have more class than Mr White has!

Checking out Mr White is reading propaganda. Please hear what CB is saying. This no SBC stuff. This is real life and death stuff and one man who cares more his PR than he does a fellow Chriatian and his family.

You are giving credibility to a Muslim… Will you question anything because some nut puts something up on the internet? I would hope you would not because I think you are smarter than that.

I have been in brief correspondence with the young Muslim here in London who posted the clips from Ergun Caner. He contacted me when he saw me asking, back in October/November, for help in finding any of these dozens of debates (61 with Muslims alone according to one 2006 newspaper interview). Up to that time I had not even considered the possibility that there was a wider problem with Ergun Caner’s claims. This young Muslim has been the object of unmitigated hatred by many self-proclaimed “Christians” of late, and for what? He didn’t make up Ergun Caner’s self-contradictory claims. He did not force Ergun to tell one group of people he was born in Istanbul, a “sand monkey” (a grossly offensive term unworthy of anyone standing in a pulpit) and another group he was born in Sweden. He did not force Ergun to confuse Shabir Ally with Ahmed Deedat nor did he make Ergun confuse the shahada with the opening words of Surah Al Fatiha. Nor did he make Ergun claim the Muslims believe in a prophet they’ve never heard of, and then have the tapes edited to remove the mistake. To blame this young man for Ergun Caner’s errors is absolutely, positively reprehensible for anyone who names the name of Jesus Christ, who identified Himself as the very embodiment of truth itself. ~James White

Also, I note that Peter Lumpkins deleted the Muslim’s respectful comment off his comment section.

While you are researching I have a thought – check out the validity of Mr. Whites PhD. You will not believe the campus of the school he graduated from.

Why don’t you check out Mr. White? There are major issues there! That is extremely relevant!

White has gone after Ergun with a passion I wish people would possess in leading people to Jesus. The debate issue is really absurd. Do you know how many different ways “debate” is used?

See the above tab - “Common Objections”.

Ask Mr. White how many he has led to the Lord from his debates?

~Tim Guthrie
A “for instance” post about the reason for debate.

Saddest about this episode you “expose” here is not White — I have long expected this uncharitable, unChristian nonsense from he and his kind… I suppose the bottom line remains that, if a “theological movement” or a “historical/religious system” has to resort to such unreliable sources, dishonest means and unbiblical tactics to achieve their goals and “win” their debates, just how “Christian” can they be?

~J. Dale Weaver

Notice the subjectivism and ad hominem.

With both you and Tim, it appears that the hyper-calvinists among us practice the fine art of shooting the messengers. How dare you offer critical analysis of such boorish behavior of their Sainted Dortian Warriors.

This is nothing more than an attempt to make the argument about the person rather than substance. This also seems to me that “Dr.” White is equally, if not more guilty of the same tactics.

~Ron Phillips Sr.

No irony here at all.

Look, folks. Look at the issues *actually brought up* by Dr. White. Read his post, here.

This sort of behavior and jumping to conclusions is absolutely amazing. Reprehensible, really. Boorish, to be kind.

Debate: Is the Triune God of the Scriptures the basis for knowledge?

Negative: MitchLeBlanc

RazorsKiss:

1. Introduction

* 1. I’d like to thank Mitch, and all the folks at Urban Philosophy, for hosting the debate this evening, and I’d like to compliment Mitch for his willingness to debate such vital issues. I am no sort of scholar - which I admit - but I would also be the first to tell anyone present that the pursuit of knowledge is something which every human being should be engaged. Where my opponent and I differ, I do believe, is how to properly go about doing just that! I hope and pray that those who watch this discussion will at least take in what they see, and examine it, as the Bereans did in Acts. My earnest desire is that those who watch this exchange will be edified, educated at some point, and perhaps able to more correctly understand where I, at least, am coming from.
* 2. First, the resolution. As I am the affirmative, I get the pleasure of the definition! “The Triune God of Scripture is the proper ground for all knowledge.” I firmly hold to the validity of this proposition, and further, to its ability to explain all of reality as an epistemological basis. For, you see, I’m a Christian. Christians, per their own Scripture, must be humble. They must not be proud, or haughty - or look down at others from their pedestal of superiority. As a Christian, I fully realize that of myself - I’m no different from any other man alive. I share the same Image, which I am created to reflect - and I share the same nature. A human nature. I am a creature - the product of the pinnacle of workmanship of the Creator of all things.
* 3. Since I am a creature, I do not need to be concerned about being my own basis. I need no such concern as a chair needs no such concern about its basis. It has a Creator, as do I! As a Christian, there is a fundamental difference in my thinking - and if I am correct, there is a fundamental problem with the way the entire world thinks about the basis for their own knowledge. I have heard the claim to “arrogance” before. If I ever state something on my own behalf, I will grant that such an accusation is justified. Should I comport myself rudely, as if I am superior, or as if I think myself to be who I am because I am somehow higher - I request that you point this out. However, as a creature - I claim to have a basis for my knowledge which is utterly higher, and transcendently greater than I, or any other human being can ever hope to be.
* 4. Since my claim is not based on myself, but upon a self-revelation from the Triune God described in Scripture - the claim in this case is on the behalf of another. It is conceivable I suppose, to call a perfect Being arrogant for claiming to be your Creator; to own you and the dust of the earth man was formed from It is another thing to assert that His claim to ownership is unwarranted. If what I say is true - God owns you. He owns me. He owns every particle of matter, every joule of energy; established every law we think in accordance with, and ordained every law which governs the world we exist in, at His good pleasure. In short, ladies and gentlemen; if I am correct - and God did do what His Word reveals Him to have accomplished - then every possible foundation for every way of thinking not in accordance with His perfect ordinance is utter, absolute folly.
* 5. My intent is to demonstrate that there is no other epistemological basis that can possibly compare to that possessed by a Christian holding the self-revelation of the Triune God. My goal is to show that any worldview attempting to argue from other than the Christian foundation is, in fact, borrowing from that foundation to do so. That any worldview asserting some sort of “objective” basis for the laws of logic specifically, but for nature and morality as well - is pure subjectivism wrapped up in an objective shell consisting of concepts stolen from their Creator. Concepts like universals. Universals which are abstract, binding, have inherent meaning, and apply to every person - whether they like them to, or WANT them to or not. They apply nonetheless.
* 6. Without the assumption of these universals, there is no coherent communication possible We assume that when we speak, there is a being we are speaking to, with corresponding cognitive processes, having the ability to reason, and possessing the capacity to make conclusions, based upon our communication with them. I have yet to see an epistemological basis which accounts for universals in any satisfying manner. I have a Guarantor which is self-existent, self-sufficient, able to communicate, omnipotent, omniscient, immutable, and sovereign. This grounds for our epistemology, I argue, is the only proper one.
* 2) Epistemology
* 1. When we encounter words like “epistemology”, there is a tendency to make them mysterious - to make it something only the initiated can truly understand. I disagree. Epistemology is the subject at hand every time a child asks you “why”. This endless chain of questions will eventually have a terminator. Where those questions end is where I think you’ll find your epistemological foundation. Why do we know what we know? How do we know? How is this knowledge acquired? What is this knowledge? On what basis do we know it? By what standard? On what (or whose) authority? Those questions are the realm of our discussion.
* 2. “The method of reasoning by presupposition may be said to be indirect, rather than direct. The issue between believers and nonbelievers in Christian theism cannot be settled by a direct appeal to “facts” or “laws” whose nature and significance is already agreed upon by both parties to the debate. The question is rather as to what the final reference point required to make the “facts” and “laws” intelligible. The question is as to what the “facts” and “laws” really are.’ (Van Til, The Defense of the Faith, 122) As is said elsewhere, by the same author; “We cannot ask how we know without at the same time asking what we know.” (Van Til, Van Til’s Apologetic, 105) In other words - the question of epistemology is central to any consideration of rational discourse. What, how, and why do you know? To go elsewhere before this is addressed, is to beg the question in the favour of your own epistemology.
* 3. So, to answer that question, we are discussing the deep things of knowledge - in fact, we are discussing whether what we think we know, is truly knowledge at all. Still further, we are questioning everything we think is a justification for the knowledge we claim to hold. Since, as Scripture says, I have “the full assurance of understanding, {resulting} in a true knowledge of God’s mystery, {that is,} Christ {Himself,}in whom are hidden all the treasures of wisdom and knowledge” - I can say, with perfect certainty, that the Triune God of Scripture is not only the proper grounds for all knowledge - but the only possible grounds for all knowledge! I will develop that further in my statement tonight, but my goal is to demonstrate that any epistemology not grounded in that self-existent, self-sufficient perfection of Being is utterly insufficient grounds for knowledge.
* 3) Proper Epistemology
* 1. First, let me remind my opponent, and my audience, that there are no brute facts. Facts are not neutral entities, and they cannot be interpreted in a neutral fashion. This is because facts can only exist in relation to other facts; further, without exception these are interpreted with reference to still other facts. This shows knowledge is interrelated and further shows that facts cannot be interpreted outside of your epistemology, which is a network of assumptions that the one holding that worldview considers to be true.
* 2. Therefore, as philosophers, we have to consider the meaning of the facts - or the concepts - we examine. Those meanings are inseparable from our epistemological foundation. When we think about anything, we are forced to place it into our interpretive grid. We judge all facts through the “prism of our epistemology”, in fact. Here is where I get to the heart of my position.
* 3. As a Christian, I have two axiomatic, interrelated foundations for my epistemology, and for everything else I encounter through the grid of that epistemology. The Triune God of Scripture - who created the universe and all it contains; who established and even now maintains the laws which govern that creation. That is foundation one.
* 4. The self-revelation of that self-existent, self-conscious, self-sufficient, omniscient, omnipotent, all-wise, immutable, eternal, and sovereign God; The Scriptures of the Old and New Testament, are the self-communication of the extent, nature, and specifics of His eternal properties - which are the guarantor of the laws and assumptions which we, as creatures in the image of that God, require to operate rationally and coherently. That is foundation 2.
* 5. From those two foundations, I am able to make a rational examination of the facts I encounter, while having warrant for the knowledge I possess. Christians have the privilege of certainty. A certainty based on the most fundamental guarantor of truth. Further, as a Christian, my claim is necessarily exclusive. By the same logical laws we all recognize to be applicable, for whatever reason, a proposition cannot be true when the contrary of that proposition is true. Given Christianity’s exclusive claim - its claim to a self-existent, self-sufficient, universal, and absolute standard - any claimant contrary to Christian epistemology is therefore denied by definition.
* 6. From the position of Christian epistemology, there is more than ample justification to hold the true beliefs we hold. There is self-existence, which then guarantees all contingent existence. There is omnipotence, which can guarantee the absolute authority of God over all His creation, including willing and thinking creatures. There is the omniscience and self-knowledge of God, which guarantees that what His creatures can know is intelligible - that creatures can, in fact, derivatively know the facts about His creation, and those facts that He reveals about Himself. There is the internal “sense”, that Calvin calls the “sensus divinitatus,” which all men possess, as image-bearers of their Creator - and which allow them to recognize the God that they even sometimes deny.
* 7. However, this leads us to a question. Can someone without the axioms that Christians hold “know” anything? As defined, no. They can’t. They do not have a justification for their beliefs. However, they themselves do have true beliefs - which do, in many cases, result in success. In a sense, they do have knowledge. Not because of their epistemology - but despite it. In these cases, they are simply creatures forced to admit that despite the incoherence of their epistemology, they do, in fact, know things anyway.
* 4) The Impossibility of the Contrary
* 1. So, now we get to where the rubber meets the road. If I claim that non-Christians can have knowledge at all, even if it is faulty knowledge - doesn’t my argument fall apart? I don’t think this is necessitated. What the Christian position alone can guarantee is any contribution to knowledge whatsoever. “However, the presuppositionalist maintains that the unbeliever can come to know certain things (despite his espoused rejection of God’s truth) for the simple reason that he does have revealed presuppositions - and cannot but have them as a creature made in God’s image and living in God’s created world. Although he outwardly and vehemently denies the truth of God, no unbeliever is inwardly and sincerely devoid of the knowledge of God. It is not a saving knowledge of God to be sure, but even as condemning knowledge natural revelation still provides a knowledge of God. Thus, according to Biblical epistemology, while men deny their Creator they nevertheless possess an inescapable knowledge of Him; and because they know God (even though they know Him in curse and reprobation) they are able to attain a limited understanding of the world.” (Bahnsen, Always Ready, pg38)
* 2. What my claim really entails is that an unbeliever, trying to start from a position of epistemic autonomy, is like a child who sits on his father’s lap - and uses that position for the purpose of slapping his father in the face. The fundamental disconnect I see in secular epistemology (and Christians who use that same epistemology) is the universal lack of a solution from unbelieving philosophy for problems like that of induction, the one and the many, whether the will is free, and the like. Christianity has an answer for these - provided the Christian answers them from Scriptural revelation, and does not adopt the same principles that unbelieving philosophy does. It is even more so a problem for the unbeliever - because he doesn’t even have (not always asserted, but always present to some degree) the epistemological foundation of the Christian. An unbelieving man has no justification for his predication. He has no basis for his use of logical laws. After all, wherefore and whence do these laws get their justification? There is no area in which his thoughts, ideas or concepts can be said to be properly grounded. With feet planted firmly in midair, he asserts his autonomy over his own thinking, and his self-sufficiency for the use of that thinking!
* 3. This thinking is dangerous - to the unbeliever, and to everyone else. It is little more than, as many assert, self-worship. If the unbeliever thinks he is the ultimate, not simply the immediate basis for epistemology - I see no possible way for that assertion to be justified. (The unbeliever) “thinks that his thinking process is normal. He thinks that his mind is the final court of appeal in all matters of knowledge. He takes himself to be the reference point for all interpretation of the facts. That is, he has epistemologically become a law unto himself: autonomous.” (Always Ready, 46) It is like the famous (and farcical) story of the scientists who discover how to create life from common dirt! Excited, they suddenly stop - A voice challenges them - “I doubt you can.” “All right, then” (say the scientists) - “we will!” As they pick up shovels, they stop again, as the voice says “No, no. Get your own dirt.” This is what reasoning is like without the foundation of God’s self-existence, known through His self-revelation. It is a man trying to justify his “own” knowledge - when everything he encounters - including himself, belongs to God. The very idea is utterly absurd. Since it is impossible to have knowledge on any other basis, save that of God’s intrinsic nature and self-communication of the properties of that nature - it is impossible for any human system of reasoning to have justification at all. In short, Christianity’s epistemology is the only epistemology possible - because it’s impossible to have any other coherent, true, and justified basis for thought, perception, knowledge, or understanding of ourselves, or the creation in which we dwell.

MitchLeBlanc:

Before I begin, I must tell you that I will be making use of philosophical arguments, in the form of syllogisms. This may be new for a few of you, in which case I invite you to follow along as best you can.

In our discussion this evening, RK will attempt to show that the very foundations of knowledge depend upon the Christian God and that any reasoning which does not presuppose the Christian God is arbitrary and descents into absurdity. RK’s position states that I enter into to reasoned discourse with my own set of presuppositions that exclude the Christian God. In doing so, the internal consistency of my logical system fails and as such does my ability to accept God’s existence, since my presuppositions limit what I will accept as evidence. Does this mean I cannot reason? No, presuppositionalists do not assert this, however, they do assert that my use of reason is contingent on their God and I am just wilfully ignorant to his existence.

First, as with any discussion of this type we need a solid definition of God. RK asserts that the Christian God is the basis for all knowledge, but what IS the Christian God? How can we define it?

There is a clear ontological error in the proposition of God. It is proposed that the Christian God is supernatural. I am unsure as to how one is supposed to interpret this description of God. This is not a positive definition, but a negative definition. “supernatural” or “immaterial” tells us what God is not (natural/material). Something that can only be explained in negative terms, is meaningless. The very definition of “being” is to have attributes, this requires more than simply non-attributes. Furthermore, the proposed positive attributes of God fail in execution. The positive attributes we apply to God are simply attributes which apply to human beings, we just extrapolate them. Human beings can be loving, but god is all-loving. Human beings can know, but god is all-knowing. How can we know that God (whatever it may be) is even capable of love, or knowledge.

As the Philosopher George Smith explains:

“All of the supposedly positive qualities of God arise in a distinctively human context of finite existence, and when wrenched from this context to apply to a supernatural being, they cease to have meaning.”

But the problem is direr than that, consider when I ask “What is a banana?”… giving me answers of the characteristics of the banana don’t do much to help me. Hearing that it is long, yellow, soft doesn’t do provide any cognitive meaning whatsoever. Smith again says (with unie representing a variable needing definition):

“To say that an ‘unie’ possesses wisdom in proportion to its nature-while stipulating that such wisdom is different in kind from man’s wisdom and that the nature of an ‘unie’ is unknowable-contributes nothing to our understanding of ‘unie’ or to the meaning of the attributes when applied to an ‘unie.’

To say that God is ‘good’ or ‘wise’ is to say nothing more than some unknowable being possesses some unknown qualities in an unknowable way.”

It simply does not seem that there is any cognitive meaning associated with purporting the term “God”. To purport that god is infinite, limitless and immaterial tells us what God is not, and never verges on explaining what he is.

With this issue established and set aside for the sake of furthering the discussion, let me move on to the crux of issue. What will be henceforth be referred to as the “Transcendental Argument for God” or TAG.

While I do not consider the transcendental argument an actual argument in the form presented (it appears more as a bare assertion), we must understand precisely what is being said.

When it is said that logic presupposes God it is meant that A presupposes B in the sense that we could not reason A without assuming B. However, it is important to note that even if to make sense of A one must assume B, it does not follow that B is true.

The Philosopher Michael Martin gives the following example:

“if I am trying to communicate to an audience by speaking to them in English, my action makes no sense unless they understand English. But it does not follow that they do. They might only understand Chinese. Scientists listening to radio signals from outer space in order to make contact with extraterrestrial life presuppose that such life is possible. But it does not follow that it is. Similarly… if the Christian worldview is presupposed by the deductive validity, it does not follow that the Christian worldview is true. It might be the case that deductive validity is a myth. TAG would not establish the truth of the Christian worldview but only the inconsistency of atheists who presuppose deductive validity.”

I think the example is clear enough, but it should be noted once more. TAG cannot establish the truth of God’s existence, only the inconsistency of atheists who hold a presupposition regarding deductive logic.

There is another manner in which the TAG asserts presuppositionalism. We have seen the first, that A presupposes B in that one cannot make sense of A without B.. but consider:

A presupposes B meaning that A logically implies B. This means that if A presupposes B, one cannot assert the truth of A and deny B.

An example is: giving birth to a human child presupposes being a woman, meaning it is inconsistent to claim that someone is giving birth to a human child but not a woman.

So we currently have two possibilities regarding the manner of how logic presupposes the Christian God.

* 1. A presupposes B in that one cannot make sense of A without assuming B.
* 2. A presupposes B in that A logically implies B and thus it is inconsistent to assert A and deny B.

With regard to (1) I shall show that we can make sense of deductive validity without belief in the Christian God.

As for (2) I do not see any contradiction in denying that Christianity is true and affirming the validity of the law of non-contradiction.

The Law of non-contradiction states that something cannot be both P and not P at the same time. (your pants cannot be both on and off simultaneously. To apply this to the TAG would be as follows:

A presupposes B in that A logically implies B and thus it is inconsistent to assert A and deny B

=The law of non-contradiction(A) presupposes the Christian God(B) in that (A) logically implies(B) and thus it is inconsistent to assert (A) and deny (B).

I do not see any absurdity in denying God and affirming the law of non-contradiction. Cleary doing so is not the same as denying that one who bears a child is a woman. Perhaps RK can show how this is absurd.

To that point RK may argue that the logical principles are dependent on God. If this is true, logical principles are contingent and not necessary. To this effect, I am almost certain that a presuppositionalist would argue that the logic is an intrinsic part of God’s nature and as such, logic is necessary. From this, it would be stated that since the principles of Logic are necessarily part of God’s nature, if God did not exist there would be no logic and subsequently no Law of Non-Contradiction. Following this line of reasoning, it would be absurd for me to deny God’s existence and affirm the law of non-contradiction.

First, one should be aware of the claim that logic is part of God’s nature. What does it mean to say this? We must first remember that:

God is defined as being supernatural. That is to say “Supernatural” is defined as being beyond nature (not natural). This is a negative definition and a broken concept. There is a fallacy committed when it is stated that God is supernatural but has a nature. Something that is beyond nature, may not possess a nature. (Fallacy of the Stolen Concept)

I am sure RK will argue that Nature and having a nature are two different concepts. This raises more issues. To argue this, you would be begging the question that we can speak of nature devoid of nature. Furthermore, basic ontology tells us that to exist is to have positive attributes. To define something as beyond nature is to define something as beyond ability, something beyond ability or something beyond limits cannot exist by definition. Yet this is not the only time in which the fallacy of the stolen concept is committed:

If God does not presuppose logic, and rather the contrary is true, how can we identify God as being God? For should God not presuppose logic, he must deny the very law of identity (that says a thing is what it is). Hence, the very statement “God exists and logic is his very nature” commits the fallacy of the stolen concept.

Further, when it is stated that logic is a part of God’s nature, there is a category error of the first order being made. Logic is a referrer to entities, not the entities in themselves. What does it mean to say that the nature of God is logical when logic refers only to arguments? Perhaps RK means that God has an ontological character, but I have shown that God cannot by definition.

Thus, the claim is made that it is incoherent to deny the existence of God because of his very nature. But what is this saying? It is merely a reformed version of the Ontological argument and concluding that God must exist necessarily because he is God.

If I am to accept this, RK must show the validity and soundness of one of the Ontological arguments. Otherwise, there is nothing incoherent about denying the existence of God.

However, there IS something incoherent about denying the law of non-contradiction. To further reiterate this point, consider the following:

* (1) It is not the case that it is not that P and not P (law of non-contradiction denied, meaning it would be possible for your pants to be both on and off simultaneously)

* (2) It is not the case that God exists.

From (1) we easily see a contradiction, but there is no such contradiction from (2) unless we apply a third premise stating that:

* (3) It is logically necessary that God exists.

Should RK want to make this claim, as I’ve said before, he will have to provide an Ontological argument showing that God’s existence is logically necessary.

It should also be further noted that (3) is often confused for another premise. There is a difference between God necessarily existing and God (if existing) necessarily having no beginning or end.

Consider:

* (4) It is logically necessary that if at any time God existed, then at every time He existed.

While (4) is required in presumably every branch of Christianity, and with good philosophical warrant, (3) isn’t. In fact very few theologians assert (3).

Even Dr. Frame, an advocate of the TAG has stated there is nothing inconsistent about denying the existence of God and affirming the law of non-contradiction in an exchange between him and Michael Martin.

As stated before, if the Law of Non-Contradiction logically implies the existence of God, then denying the existence of God should fault the law of Non-Contradiction. But we have not been show that this is the case:

Christian Philosopher Cornelius Van Til attempted to do so in his book “The Defense of the Faith” (pg 256-257) when he says:

“All predication presupposes the existence of God … while antitheism holds that predication is possible without any reference of God. This at once gives the terms ‘is’ and ‘is not’ quite different connotations. For the antitheist these terms play against the background of bare possibilities. Hence ‘is’ and ‘is not’ may very well be reversed. The antitheist has, if effect, denied the very Law of Non-contradiction, inasmuch as the Law of Non-contradiction, to operate at all, must have its foundation in God.””

To make sense of this statement, it is helpful to reformulate into an argument (as per Michael Martin):

(1) If the Christian God did not exist, then predication would operate against a background of bare possibility.

(2) If predication operates against a background of bare possibility, the predication of P to x ( x is P) may be reversed and ~ P might be predicated of x ( x is ~ P)

(3) But if the predication of P to x ( x is P) is reversed and ~ P is be predicated of x ( x is ~ P), then the Law of Non-contradiction must be denied.
________________________________________________
(4) Therefore, If the Christian God did not exist, then the Law of Non-contradiction must be denied

There are several problems, however. In (1) Van Til uses the term “background of bare possibility”, referring to the realm of logical possibility. We can then grant that the Law of Non-contradiction MUST hold because without that holding, by definition, there is no logically possibility. That is to say, logical possibility is determined by the Law of Non-Contradiction.

(1) States that if predication operates via logical possibility, then we may reverse the predications completely. The suggestion is to say that we can have a blanket be orange at one time and not orange at another time. Granted, but this is no way necessitates that the blanket can be orange and not orange simultaneously. Henceforth, (3) is false. Reversing the predicate does not change the Law of Non-Contradiction. As such, the argument is unsound and we can reject (4).

In closing, I have shown that there are issues with the very presentation of the term “God”, the inability of the TAG to establish its conclusion, and lastly the failure of the claim that logic is dependent on God. As I’ve said, should this be so, one could not deny God and affirm logic, but one can. It would only be inconsistent to deny God, if his existence was logically necessary, and this is not the case (note that even if God existed, he need not necessarily be logically necessary). RK has, in effect, has purported (and assumed) the conclusion of the Ontological argument without defending it.

RazorsKiss (Rebuttal):

Having success in using the laws of logic is not the same as saying that you have a warrant to be using it.

The question is about whether we have warrant for considering logic as axiomatic.

It seems apparent to me that Mitch is not providing a justification for using the law that he is using - nor did I see a case that did anything to disprove mine.

He is simply saying that it is usable - the same problem Martin falls into, in his TANG

That is not the question. On what grounds can it be considered warranted to be using abstract universals which apply to all (created) thinking beings? I have a proper ground to be doing so.

Obviously, an atheist is able to /operate/ with success using the logical laws which his brain operates according to. In fact, they MUST do so.

The question at hand is not whether - but /why/ he is using them.

Another subject I’d like to address are what clearly seem to be equivocations on his part. First, his insistence that “supernatural” is a negative definition.

“Super” is not a negative, but a maximal descriptor, as he should well know.

Mitch, with his studies in religion, should also know that “immaterial” is not the only descriptor of that characteristic of God.

The typical term is “Spirit”. The reason “immaterial” is often used is to point out that it is antithetical to matter.

Antithesis does not require derivation from his preferred term.

God is Spirit, as Scripture plainly teaches. God is NOT “not material”. That is the distinction.

I am also amazed at his choice of terminology - as if his making this (seemingly arbitrary) distinction therefore means that there is no longer any conception of God being defined by His attributes in a positive fashion - as I clearly did in my opening statement.

Further, I found his discussion concerning “extrapolating” unconvincing.

God has given us positive statements of His own attributes in His Scriptures.

In fact, He specifically speaks about the Transcendence of His attributes!

“For [as] the heavens are higher than the earth, So are My ways higher than your ways And My thoughts than your thoughts.” (Isa 55:9)

Smith’s assertion to follow simply points more clearly toward the inherent assumption - that God’s self-descriptions are insufficient to be considered. They are passed over, walked by, as if they do not even exist.

While Mitch may agree with Smith - it remains a naked assertion.

When he says that: “To say that God is ‘good’ or ‘wise’ is to say nothing more than some unknowable being possesses some unknown qualities in an unknowable way;” this remains an assertion.

While Mitch may assert that there is no “cognitive meaning associated” - all this says is what we knew already. Unbelievers don’t believe, and think there is something inherently wrong with the concept.

While this may seem to follow from Mitch’s presupposed conception that there is something wrong with using the term “immaterial” - please note that I did not use the term, and that the term is being used in a very… “interesting” way.

I find it interesting that Mitch dismisses, due to an equivocation, the fact that God has many self-descriptions in Scripture - and there are many, many positive ones.

Since he was, I can’t help but think, insufficiently rigorous in that analysis, I will also turn toward his next point.

First, I have to point out that his analysis of TAG misses.. a lot of the “meat” to the argument.

I had to smile when I read this portion: “I think the example is clear enough, but it should be noted once more. TAG cannot establish the truth of God’s existence, only the inconsistency of atheists who hold a presupposition regarding deductive logic.”

The problem with saying this - is that this is precisely what I intend.

I’m not arguing for the existence of God.

That is not the point of the debate.

My intent, precisely, is what Mitch listed above.

If any worldview is inconsistent - incoherent - *especially* in epistemological terms - it cannot be proper grounds for all knowledge.

What also strikes me as interesting is that Mitch has apparently missed the central portion of the argument - it is epistemological. If your epistemology fails, it all fails. I tried to point out, in my opening statement, that the discussion was epistemological. The argument, throughout, save one small part, is completely to do with the existence of God.

What Mitch seems to be attempting is a defeater of the TAG argument. I’m not making the TAG argument for the existence of God. I’m making a case for the epistemological primacy, ultimacy, and sole sufficiency of the Triune God of Scripture. Instead, the reply is to TAG - and using primarily Martin’s work. That is not the context. It reminds me of Dr. Gordon Stein arguing against every possible theistic argument for the existence of God - except the one that Dr. Bahnsen argued for. Which happens to be the one he’s arguing against tonight!

In a similar way, Mitch’s argument was directed at God’s *existence*. The argument is not concerning God existence. The argument is concerning God’s self-asserted epistemological primacy - and the inability of any other epistemological claimant to provide knowledge in a warranted way.

He also mentions that I might argue that logical principles are dependent upon God. That is true, to an extent - but not to the extent he claims. I am going to argue that God is not only the ordainer, but creator of the logical laws we use - and that He transcends them, as we mentioned earlier, in Isaiah. The logical laws are the correlative, yet lesser reflection of God’s inherent order. So, while they are necessary in an immediate sense to created beings - they are NOT necessary, in an ultimate sense, to God. God is, as the Scriptures remind us, self-sufficient.

On that note, the rest of his argument concerning God and that claim is irrelevant - and I can move on.

In a similar vein, I certainly raised an eyebrow at this statement: “God is defined as being supernatural. That is to say “Supernatural” is defined as being beyond nature (not natural). This is a negative definition and a broken concept. There is a fallacy committed when it is stated that God is supernatural but has a nature. Something that is beyond nature, may not possess a nature. (Fallacy of the Stolen Concept) I am sure RK will argue that Nature and having a nature are two different concepts. This raises more issues. To argue this, you would be begging the question that we can speak of nature devoid of nature.”

My opponent, I’m afraid, has seriously equivocated here. Badly. To take one sense of a word, and insist that it means the same thing in every context is.. absurd.

There is a sense of the word “nature” which applies to the entirety of the created order, as “natural” entities. Physical. However, I’m sure he also knows that the “nature of” an object, person, or concept can be the “essence” of something. For instance. In the typical Trinitarian formula, God is one being - with three persons. I’m sure he has encountered this definition before, but just to help him, I’ll restate it - God is of one /nature/, with three distinct persons.

I think that this sufficiently points out the equivocation in question. Second, “(t)his raises more issues. To argue this, you would be begging the question that we can speak of nature devoid of nature” - seems an odd assertion. Are you suggesting that there are only material objects, and only they have properties? I was under the impression that you are not a materialist.

As I wrap this up, I sincerely hope that Mitch can rebut with something more suitable to the actual argument I made. When most of your argument is predicated upon equivocation (nature, immaterial), a point that is inapplicable (that I believe that the logic we are constrained by is also somehow binding upon God, and God must therefore be within the same limits, despite His transcendent nature) - it cannot succeed very far. The resolution is that the Triune God of Scripture is the proper grounds for all knowledge. Not that the Triune God of Scripture exists. Additionally, the argument is that any logical system without a warrant to justify its use is incoherent, and therefore unable to make consistent objections. Hopefully, we get back on the rails, and we can address the topics we came to discuss. Thank You.

MitchLeBlanc (Rebuttal):

RK criticizes me for arguing against the existence of God rather than his epistemology. Am I mistaken in understanding that RK’s epistemology IS the existence of God?

RK states that he is not arguing for the existence of God, and as such the point I made about the TAG being insufficient in regard to showing the existence of said deity is assumed. Surely, his utterance of “impossibility of the contrary” is an attempt to establish from his descriptor of my logical inability, to the truth of his claim. That would simply be a non-sequitur.

RK has argued that while I may have been successful in my use of the laws of logic, I am still without warrant. He also stated that he did not see a case showing that his is incorrect. Perhaps he did not see my explanation as to how the laws of logic can operate without God. According to RK, if God does not exist logic fails. If this is true, how can I affirm the use of logic with the negation of God?

Perhaps RK is thinking that I can’t, since it’s simply a self-evident fact that God exists and denying it is foolishness. Well, to him I say, show me the ontological argument you used to affirm this statement. Otherwise, it is bare unsubstantiated assertion.

If RK were perhaps to argue (as he says he is not) that since his worldview “makes sense” therefore God, that would be a form of petitio principii (begging the question):

Yahweh is the source of all knowledge

Knowledge exists.

Therefore Yahweh.

How can RK possibly argue that I did not address the claims of epistemology, when his claim that logic cannot operate independent of God was the largest focus of my statements? I have shown this very claim to be false.

I would point out that RK did not address my argument showing the laws of logic operating with a premise of denial of God’s existence, something that should be impossible for his worldview.

In regards to God as a spirit, the problem RK falls into is simply the inability to define what a spirit is, in positive terms. I have no doubt he can tell me what a spirit is not, but this gets us nowhere.

Rk also stated, with regard to logic as God’s nature that: “while they are necessary in an immediate sense to created beings - they are NOT necessary, in an ultimate sense, to God”. What does this mean? Logical principles are either necessary or contingent. He says God is self-sufficient, well precisely what is the “self” to which he suffices himself? Notice the clear personification of God, yet we seem to have had nothing with substance said to us. The laws are reflections of his order? So God’s nature is logical? We have not even established what that means! As I said, logic is a referrer to entities. So is God’s nature an argument?

RK criticized me, with regard to “speaking of nature devoid of nature”. I’m afraid he misunderstands. I am not taking one sense of the word and stating that it means the same. In fact, I predicted he would say this. The real issue at hand is an ontological one, “what does it mean to be?”, “what does it mean to possess characteristics”, “what does it mean to have a nature?”.

As for the basis of my own knowledge, it should again be noted that since RK’s claim may make sense of logic, it doesn’t follow that logic needs to be made sense of. I will use the remainder of my rebuttal to supplement my position. With that said, my epistemological declaration is perhaps best defined as that of Objectivism. First, I should define axioms:

An axiomatic concept is “is the identification of a primary fact of reality, which cannot be analyzed, i.e., reduced to other facts or broken into component parts. It is implicit in all facts and in all knowledge. It is the fundamentally given and directly perceived or experienced, which requires no proof or explanation, but on which all proofs and explanations rest” - Ayn Rand

And:

“The first and primary axiomatic concepts are “existence,” “identity” (which is a corollary of “existence”) and “consciousness.” One can study what exists and how consciousness functions; but one cannot analyze (or “prove”) existence as such, or consciousness as such. These are irreducible primaries.”

From these axioms, I establish that of existence, identity and consciousness. In the case of the existence axiom, I can state “existence exists”. In the case of the identity axiom, which is corollary of “existence”, I can say that “to exist is to be something specific, to have identity”. This leads me to my third axiom of “consciousness”, from which I can state that “consciousness is consciousness of something”.

We can, at all times, know with certainty that something must exist to be known, this something must have identity and our knowing reflects the fact that we are conscious.

The issue posed then, is how these axioms apply to metaphysics. We can move in either one of two direction. The primacy of existence or the primacy of consciousness.

The primacy of existence, that is, taking the existence axiom prior to that of consciousness recognizes that existence exists independent of consciousness. That is to say, reality does not conform to the contents of consciousness, things are simply existent regardless of people’s subjective wishes, desires, emotions, etc. And granted that existence exists, that which exists is that which exists (identity axiom). With this primacy, consciousness does not DETERMINE reality, but identifies it.

The primacy of consciousness states that existence is subordinate to consciousness and that things are not the way they are by virtue of the fact of their existence, but rather because of the desires of consciousness. By this primacy, one would be justified in the belief that willing flying cows to rise out of the water will result in flying cows rising out of the water.

We can reject the primacy of consciousness on the basis that it rejects the self-evident truth of the existence principle. But perhaps more importantly, it commits the fallacy of the stolen concept (we are seeing that a lot tonight). It attempts to assert consciousness PRIOR to existence. Insofar as consciousness is the being conscious of something, the notion of consciousness arising prior to existence asserts the concept why denying the precondition of existence. The primacy of consciousness violates the very hierarchy of objective knowledge, we can conclude that any philosophy that is build upon this primacy cannot be consistent with rational knowledge.

Unfortunately, Christianity is one such philosophy. Christianity asserts that some form of consciousness created everything. This simply cannot be true from the outright, as the very consciousness which is purported to have created existence must exist prior to doing any creating. Stating that the Universe was “created” attempts to explain the axiom “existence exists” by asserting something prior, specifically Yahweh, a form of consciousness that created through an act of will. We simply cannot assert anything prior to existence.

As such, any question with attempts to ask “Where did existence come from?” or “How did existence come to be?” will result in answers which commit the fallacy of the stolen concept. We can see that from the very beginning, the Christian worldview has denied the metaphysical primacy of existence.

But how does this relate to the TAG? We must analyze the effect that the assertion has on the law of identity. Christianity states that identity of objects is dependent upon the will or desires of God… identity is dependent on consciousness.

Christianity, then, by definition is a form of metaphysical subjectivism.

Bahnsen (an advocate of the TAG) does not hide this fact, he states:

“the very essence of created reality is its revelational character”

The Christian worldview in regards to reality asserts that reality is a creation of consciousness. Thus, reality cannot be absolute, by definition. What is said to have created reality in the first place is simultaneously the final authority. The ultimate standard for the Christian is then merely the whim of God.

RK might reply that “God is a rational God”, but notes how this begs the question and reduces to a fallacy of pure self-reference.

The standard of reason and logic is the law of identity, but if identity is merely a derivative of consciousness than on which basis can consciousness have identity itself? If reality is a creation, and its creator is consciousness, is consciousness real? If one is to claim that it is, why do we need to point to this God to explain reality in the first place? Merely uttering the instance of a “God created reality” is a stolen concept arising from the belief that God exists.

So when the TAG tells us that the Christian worldview is the only one that can make sense of reality, is this true? A being that is perfect and omniscient surely has no need for reason in the first place. If said being is consciousness, the purpose of said consciousness is to identify the facts of reality… but what need would this God have to “reason”, since it already knows all the facts. It should be evident at this point that the Christian worldview, and the “Primacy of consciousness” has certain epistemological ramifications. When an advocate is asked, “How does God know”, surely we’d hear that “he just does”.

By this token, and insofar as the TAG asserts that the Christian worldview is the very basis for reason it is obviously wrong. The primacy of consciousness destroys reason and knowledge, it does not enable it.

How can the TAG possibly accuse all non-Christian thought as being relative, when the assertion it makes itself is that of metaphysical relativism? The entire worldview is full of ’stolen concepts’ and seeks to defend against what it commits itself.

RazorsKiss questions MitchLeBlanc:

RK: My first question: In Exodus 3:14, we read this: “God said to Moses, “I AM WHO I AM”; and He said, “Thus you shall say to the sons of Israel, ‘I AM has sent me to you.’” - Is this a positive statement concerning the essence, properties, or nature of God?

ML: It doesn’t tell us anything whatsoever, it’s neither positive nor negative.

RK: So, the sentence above: “God said to Moses, “I AM WHO I AM”; and He said, “Thus you shall say to the sons of Israel, ‘I AM has sent me to you.’” - has no content, whatsoever?

ML: Well, “I AM WHO I AM” seems to be cognitively meaningless. PIG IS PIG, DONKEY IS DONKEY, etc… it has not furthered understanding.

RK: Are you aware that this is considered to be the essential name of God in Scripture?

ML: Yes, but a name is not a description.

RK: What does the phrase “I am” mean, when in the following proposition: “I think, therefore I am”?

ML: It denotes existence.

RK: So, when God is saying “I AM” - and repeats it, this is implying self-existence, per Hebrew grammar. Are you aware that names in the Hebrew Old Testament are all intended to have meanings?

ML: I am aware now, thank you.

RK: Were you cognizant, prior to this debate, that the word “nature” has a distinct and historical meaning, when it pertains to theology?

ML: I am cognizant to the colloquial, scientific and philosophical meaning of the word. Perhaps these preclude the theological.

RK: That didn’t answer my question. Were you aware, as a student of the philosophy of religion, or any other capacity, that “nature” was used historically in a theological sense - such as in the definition of the council of Nicea, concerning the Trinity?

ML: I do recall there being an issue of difference between prior and post uses of the term. But I am unsure as to the specifics. (prior being the Arian usage)

RK: What is logic?

ML: As I said in my opening, logic is a referrer to entities.

RK: Do abstract objects exist?

ML: Yes, objects such as numbers exist.

RK: Does the abstract object “logic” exist?

ML: Logic isn’t a thing, it’s a referrer to things.

RK: Why did you just refer to it?

ML: I made a linguistical reference to logic, justified perhaps pragmatically.

RK: Do you agree that referring to “logic”, whether mentally or linguistically - as it is an abstract object - would be a reference to that object?

ML: No, I have not agreed that logic is an object.

RK: “Logic is logically necessary” - Why isn’t that definition circular?

ML: Well, to be logically necessary means that X can be applied in every possible world. You asked if Logic has any properties, so I have offered “necessity” as a property.

RK: What is the definition of an object?

ML: To be as an entity… though I think there is much debate over this very question in the community.

RK: Isn’t the most common definition for “object” - “Something that has properties”?

ML: I am not sure, I do know that Frege struggled in differentiating object from concept, as it seems that “something that has properties” would apply to concepts as well.

RK: Last question: Why are your axioms justified, as they seem to be predicated on the laws of logic; doesn’t this nullify their standing as axiomatic?

ML: Well, an axiom is “a primary fact of reality which cannot be analyzed (reduced into other facts or broken down). Are you asking why my axiom “existence exists” is justified?

RK: If they are not identical to the laws of logic, why are they thus considered justified, as axioms?

ML: Because they are undeniable.

MitchLeBlanc questions RazorsKiss:

ML: What makes the Christian God the sole basis for reason over all of the other Gods?

RK: First, all the other gods do not exist, as they do not possess the requisite properties, as I outlined in my opener. Second, the reason The Triune God of Scripture is that sole basis is because He is the self-existent, self-sufficient, eternal, omnipotent, omniscient, Creator of all things, who is both able to communicate the content of those properties, and has done so throughout history, as recorded in His self-revelatory Scriptures.

ML: All propositions of God assert him as self-existent, self-sufficient, etc… these are not unique to Christianity, what makes Christianity different?

RK: There is no other claimant for the title “God” who asserts the sum total of the properties in question, has demonstrated them throughout history, as well as communicating them to humanity with the sufficiency and perspicuity evident in the Christian Scriptures.

ML: It seems to me that your logical system is hierarchical in nature, with God forming the basis and the chain continuing on thuswards. Does the statement “God exists” logically necessitate that “God has a son”?

RK: No, as the Son is one of the eternally existent persons in the ontological Trinity. As it was famously stated at Nicea - there was never a time when the Son was not, in contraposition to Arius’ novel claim to the contrary.

ML: Since “every time I reason, I borrow from the Christian worldview”, am I to assume that I am accepting God’s existence, Jesus’ virgin birth, the 12 disciples, the betrayal of Jesus, etc as philosophical principles?

RK: Yes, as they are facts in the history of the earth that God created, and you inhabit. They are not dependent on your interpretation of them. When it comes to how you interpret /all/ facts you encounter, the noetic effects of sin will be in operation, and your denial of knowledge (as in justified knowledge) of those facts will follow of necessity.

ML: Why is it that the necessary preconditions for the intelligibly of human experience are contingent upon God being three persons and not four, the virgin birth rather than popping into existence, then 12 disciples rather than 13, etc?

RK: For the first question, because God is the one who created all things we are able to experience, and He has 3 persons. Second, the virgin birth was the means the Father ordained to accomplish Christ’s incarnation, due to the requirements of justice for payment of the penalty for sin, and 12 disciples were analogous to the 12 tribes of national Israel. To answer why they are necessary - because God is the one who determines possibilities, given that all possibilities are occurring in the realm of His exhaustive providence.

ML: That is not precisely the question. If I accept all of these factors are philosophical principles when reasoning, what effect would the 12 disciples being 13 disciples have on my reasoning? Surely, with a change in principle comes a change in reasoning altogether.

RK: Impossibilities have no effect on your reasoning. They do not exist. Dr. Craig would give you a different answer, perhaps - but I’m not Dr. Craig.

ML: So the existence of one more disciple would have no effect on my reasoning. It seems then that the manner in which the events occurred are arbitrary. I will not press this point. Does your knowledge of God arise from the scriptures that you believe he authored?

RK: No, there was no additional disciple in the 12 chosen by Christ, and following him throughout Galilee. Advancing impossibilities as arguments is not coherent. My knowledge of God is two-fold - first, through His Scriptures, which is His informational self-revelation, (despite your assertion that it lacked no coherent content earlier) and the natural revelation of His glory in the created order - which is only sufficient to convict a man, and render him without excuse for his sins of thought and action.

ML: And from your aforementioned sources, you derive the goodness, power, coherency, knowingness, etc of God?

RK: Yes, Scripture states that God is good, that He is Almighty, that He is a God of order, not confusion, and that He knows even the thoughts of men (as well as the entirety of His creation) when He “knows all things”. The Created order attests to these things as well, in a lesser, and more inferential way - but as I said, that is sufficient merely to condemn.

ML: What if God is deceiving you?

RK: “…in the hope of eternal life, which God, who cannot lie, promised long ages ago, but at the proper time manifested, [even] His word, in the proclamation with which I was entrusted according to the commandment of God our Savior…” (Titus 1:2-3) . God cannot lie.

ML: But God was the author (or inspiration) of those very words. If his intent was to deceive, he has just succeeded. I ask again, what if God is deceiving you?

RK: For if [the] dead do not rise, then Christ is not risen. And if Christ is not risen, your faith [is] futile; you are still in your sins! Then also those who have fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are of all men the most pitiable. ~ 1 Cor 15:9

ML: Again, all scripture and proposed action of God are immediately discounted if the motivation in fact was to deceive. Can you show that God is not deceiving you in all your knowledge of him?

RK: If God intended to deceive, He would not be God. He would be Satan. Therefore, you would likely have to use the TANS argument. A God of that character is not God at all, and therefore, yet again, another impossible (redefinition) advanced as an argument. If we could win by redefining things, debates would be fairly short affairs

ML: “If God intended to deceive, He would not be God. He would be Satan.” - Is this statement not based off of information expedited to you from the same deity in question?

RK: A God who is evil instead of good, who is a liar rather than the truth, is mutable rather than immutable, and imperfect rather than perfect, unjust rather than just… we could go on. Your questions all seem to entail redefinitions. “if God had an impossible definition for any being claiming to be the God you believe in, or any god at all, could he do _X_”. To claim that the antithesis of the self-existent and omnipotent God that I believe in is possible - seems to be.. a stretch.

ML: I cannot help but feel you are being evasive at this point. Every bit of the knowledge of God you have, comes from his proposed self-revelation. If God’s intent was surely to deceive you, are you saying he could not? Would you know? Your argument is as follows: God does not deceive. Proposed being X deceives. Therefore X is not God. You are begging the question RK.

RK: Sir, I’m not going to change my answer because you continue to ask it. “God” entails the properties already outlined. If a being does not conform to those properties, as I answered in response to your very first question - that is no god at all. I’m not going to contradict myself so that you can continue your argument. Further, I’ve stated, multiple times, that God is axiomatic to all human reasoning. You’re asking me, on the basis of your presupposition, to overthrow everything I’ve said thus far, to answer a question the way you prefer.

ML: I forego the remainder of my questions to accelerate our brief conclusions and allow for the patient audience to submit questions of their own.

MitchLeBlanc (Conclusion):

In conclusion, I must say that I am disappointed that my arguments given in my introduction were not addressed. Insofar as it was proposed that if God did not exist, logic would fail. I have clearly shown that this is not the case. I am also disappointed that it was constantly asserted that I have no basis for a logical system, but never shown that I have no basis.

If logic truly is so dependent on God, why was my argument which showed the contrary not addressed? Furthermore, I must ask which reasons we have heard tonight that RK’s epistemological system should be preferred over my own. In that respect, on which basis has RK shown that the principles of logic even require justification! Creating questions for the sole purpose of answering them, isn’t an award winning tactic.

Lastly, with regards to the QandA. I proposed the question, “What if God is deceiving you?” Rk’s response that if this was the case, said being would not be God. This strikes me as very similar to the No True Scotsman fallacy. A man sits down and reads the newspaper, where it is said that a man murdered several people and he is believed to be Scottish. The man then replies, “No Scotsman would do that!” The next day, when he reads that it was indeed a Scotsman, he states… “well, no TRUE Scotsman would do that”.

I simply do not understand how it is possible to state, with certainty, that God does not (or cannot) deceive you, when such a statement is based off of only what God himself has revealed to you. RK repeatedly stated that a God who lies simply would not be God… the proper explanation perhaps is that “The God who lies would not meet my criteria for God, and my criteria is correct.” The very last point is curious, as should God indeed be deceptive, said criteria would falter immediately.

As I have said, I am saddened that several points of good discussion were dismissed haphazardly, but I am grateful to have had the chance to discuss this issue with RK.

Thank you for listening patiently.

RazorsKiss (Conclusion):

Along with Mitch, I’m disappointed that the arguments presented were not addressed. Also along with Mitch, I’m disappointed that it was mine that were unaddressed! When I rebutted Mitch, I pointed out that his conception of the necessity of created logic applying to God was at fault for the failure of his argument.

I said: “while they are necessary in an immediate sense to created beings - they are NOT necessary, in an ultimate sense, to God. God is, as the Scriptures remind us, self-sufficient.”

This seems to have been missed in the subsequent discussion, and as stated, was why I did not address his arguments along that line further. They were not against my position, but against the position he claimed I held.

I’d also like to point out that a large bulk of Mitch’s arguments rested on redefinition. I am the Christian, taking the affirmative. While he’s quite capable of considering God as other than He is - and of contemplating logical impossibilities - they are just that. Impossibilities.

When I take the affirmative, I bear the burden of definition. When Mitch rested the majority of his case on redefinition - of the terms for God, of the words I use to describe Him, and takes them out of both the historical and linguistic context which I can’t help but think he is aware of, given his field of study, it seems to indicate that he is indenting to conduct the debate on the grounds of redefinition. Nature DOES, and HAS applied to the essence and properties of the being of God. Immaterial, a word I did not use, was constructed as a straw man against my position.

Further, he also tried to build his case on another word I did not use - supernatural. I understand that he didn’t know what my opening statement was going to be - but using the terms in that way - then ignoring their context on the basis of his own (and I consider to be strange) definitions leaves me scratching my head.

We’ve heard from Mitch that I never made a case against his position. That is only partially true. As the affirmative, my primary places to “counter-attack” are in the rebuttals, and in the cross-ex. Since he did not give a positive statement of his position until the rebuttal, my only chance to reply, save right here, was in the cross-ex. A look at the cross-examination period, and the brevity of his answers leaves it clear to me that he intended to answer as little as possible. While that is his prerogative, stating that I didn’t argue sufficiently - when he knows that presuppositionalism is an indirect system, is a bit misleading.

So, I’m going to take this opportunity to expand my thoughts from the cross-ex. As I was trying to get Mitch to admit, his system is built on a presupposed absolutist logic. This absoluteness of logic itself is not stated in the axioms - it is effectively hidden beneath the 3 axioms he professes. “Existence exists”, for instance, while correlative to the law of identity, is not identical to it. To be identical, it would have to be… more similar to God’s statement in Exodus - I am that I am.

As he expresses it, in accordance with Rand, the reality is that two *distinct* concepts are presented. “Existence”, which is an abstract, and what it does - “exists”. Existence, therefore, has the property of existing. Yet another abstract - which *exists*. Further, saying that “to exist is to be something specific, to have identity” - you are once again not restating a law of logic. You are stating that to exist, you must have identity. This is, again, correlative, but not identical.

So, we have a system with axioms which use laws that require their existence. We still haven’t had a satisfying answer as to, as I asked him, why logic isn’t an abstract logic - but these other concepts are - like existence - and why they are justified. Further, they are based in nothing, whatsoever, which grants them justification. He can claim they are axioms - but objectivism has been widely criticized, as Mitch attempted to do concerning my position, for being utterly arbitrary. What objectivism assumes is that man’s existence, identity, and consciousness are autonomous, and “objective”. What is being objected to, as I stated in my opener, is a man standing with his feet firmly planted in midair, and claiming to be the standard for his own thinking.

While I applaud him for having the debate, I would have wished that he had redirected his argument to my own, that it would not have been so dependent on redefinitions, and that we could have had a more fruitful exchange in cross-examination. I was more than willing to be forthcoming. I wish he would have done me the courtesy as well. I thank you all for watching, I thank Mitch for his patience, and I thank our moderators for this evening’s debate.

Question and Answer:

EoZ: (the replacement moderator) Dear RK, “In your opening dialouge, you spoke of a limited ability to have knowledge, for those who do not have an epistimological foundation such as yourself. However, you later conceded “I see no possible way for that assertion to be justified.” in reference to an unbeliever viewing him or herself as an ultimate basis for epistimology. Could your own, conceded, limited perception, be a contributing factor, leading you to a falsely constructed conclusion, convoluted and serving as confirmation bias insofar as as a self-reassuring mechanism by which you preclude against your view being simply your belief or understanding of the facts, but as some fact, regardless of belief?” - VTS

RK: If i understand the question correctly, it’s asking if I could be biasing myself, having no independent source at all, just my own opinion.
EoZ: VTS, is his understanding correct?
VTS: in part, yes.
RK: As far as that goes… the Christian has as his basis Scripture. This is not simply standing alone - but has the “sensus divinitatus”, as Calvin terms it, also in operation due to the indwelling of the Holy Spirit in the believer.
EoZ: Would you like to clarify so he understands the whole complete question, or is that sufficient?
VTS: Basically, is the “failure to see” real? Is it possible your perspective is self-serving, thus bringing you to a conclusion that is (by extension) clouded by personal bias…
VTS: does that clarify?
RK: As the Spirit is also, per Scripture, the author of the revelation, it’s the equivalent of having the author of the book standing over your shoulder, and correcting your faulty understandings, and continually adjusting your noetic “issues” as He also works to sanctify you in obedience to that revealed Word.
EoZ: Okay, to move things along. VTS, does that sufficiently answer your question or do you have more?
RK: Well, if we’re all deluded, as Paul says, we’re “men most to be pitied”. As I said, we have the Author of that revelation as our guide to the understanding of it. That is one of the reasons that I find in my experience, there tends to be a significant problem with the understanding of Scriptural principles by non-Christians. It’s not that I’m saying we’re “smarter” - by any stretch of the imagination - if you understand my theology, that’s well-nigh impossible.
vtsquire: no, I dont think that sufficiently answered my question.
RK: For a conceivable non-truth of the Christian worldview - Paul says we are “most to be pitied”. So, if you’re right, it stinks to be us. How’s that?
EoZ: VTS, so would you like to ask additional questions to further the topic, or
VTS: to put my point most bluntly, are you making a claim to knowledge, or making a claim to belief that you have knowledge?
RK: I am making a claim that I have mediate knowledge from the only possible source that is justifiable. ie: It’s not me, it’s God in me, as Scripture says.
RK: In my opener I went out of my way to point out that Christians, if they are to act like Christians, have as much claim to epistemological autonomy as a chair. God is who works in me, and through me. It’s never due to man. (Which is probably as opposite to objectivism as possible, but there ya go.)
VTS: okay, that’s a sufficient answer to me

EoZ: Okay, very good. Now, just to be fair to poor Mitch, I’m asking my question to him, then RK.

EoZ: Mitch, how could RK prove his position to you as the affirmative? How do you believe he did not do so here?
RK: Yeah!
ML: Well the problem with the position it is that it is not an argument. It’s simply a bare assertion. He could begin to prove his position to me by addressing the argument I presented which showed that logic presupposing the Christian worldview is false. I also wouldn’t mind hearing that Ontological argument which must be the basis for RK’s position (though not stated, I am sure it is there) that God’s existence is logically necessary…
EoZ: Alright, that works.

EoZ: And we got another question to Mitch from our very own VTS.
EoZ: “I have the same essential question to Mitch. They both conceded “I fail to see ________” Mitch, is it possible that this concession contains within it an admission that your position may be based on an inability on your part to be flexible in your thinking, thus leading you your conclusion, that may thereby be possibly false?” - VTS
RK: I’d like to respond to Mitch’s points afterwards, but I’ll let him get on to bed
EoZ: RK, I would let you normally, but time is VERY short.
RK: That’s fine - I have a blog
ML: My epistemology doesn’t exclude God outright, in many ways it remains completely agnostic until establishing axioms. The axioms which are undenaible are established, and then we work from there. It is possible that there is something that I’m missing from RK’s statements, but it would not be to my denial of God from the outright. In that respect, I am not similar to a materialist.

EmpireOfZombies: Okay, asking mine, and that’s it.

EoZ: Part 1. is God the ultimate standard for morality?
RK: Yes.
EoZ: Yay! Simple answer.
RK: Simple question
EoZ: Now, I’m going to post two quotes by you.
EoZ:: RazorsKiss If God intended to deceive, He would not be God. He would be Satan. Therefore, you would likely have to use the TANS argument. A God of that character is no God of all, and therefore, yet again, another impossible (redefinition) advanced as an argument. If we could win by redefining things, debates would be fairly short affairs 2:23 .. *not God at all
RazorsKiss A God who is evil instead of good, who is a liar rather than the truth, is mutable rather than immutable, and imperfect rather than perfect, unjust rather than just… we could go on. Your questions all seem to entail redefinitions. “if God had an impossible definition for any being claiming to be the God you believe in, or any god at all, could he do _X_”. To claim that the antithesis of the self-existent and omnipotent God that I believe in is possible - seems to be.. a stretch. 2:28 .. If there was a so-called “god” who intended to deceive - that being would not be any god at all.
RK: Okay.
EoZ: My questions are, if God intended to deceive, from what standard would you contrive that he is not God if your standard IS God? IF God deceives, from what standard do you derive lying as wrong for God? If it is God, and he lies, why is it wrong? What makes lying immoral if God were to do it? To me, this seems as if you are asserting a personal standard.
RK: That was precisely why I said that such questions are impossibilities, as they attempt to redefine a being that is self-existent, self-sufficient, immutable, unchanging, and etc. Such a thing is an impossibility. The point that is missed is that my relationship with God is not merely intellectual. It is personal. I know God, in my creaturely way, as Persons. I communicate, I am acted upon, and act on behalf of. In short, the question seeks to divorce God’s attributes, and to redefine God as a different sort of being - one which I do not know, do not communicate with, and do not have relation to.
RK: That should wrap it up, correct?
EoZ: Almost. I’m responding.
RK: Mitch, I appreciate the debate. Hopefully we can arrange logistics better for the next one
ML: Yes, a much shorter format is needed

EoZ: if God has freewill, why are hypotheticals not possible? Free will would denote all things are possible for God.

RK: Because there is a lack of distinction made between creation/creator, their disparate natures, and the relationship between them. God is free in that He does whatever He wills. Whatever God wills, on the transcendent level, is the determiner for what is possible - on the created level. It’s like trying to ask why a child can’t make his parent do whatever they think is possible. What the child is capable of doing do is whatever is possible for the child - but in this case, the parent can, and has, determined all possible events, whatsoever, that will come to pass. So there isn’t any frame of reference, aside from God’s self-description, to tell us this. If His word is accurate, there are no free atoms, there is no free energy - there is only God’s determination of all causal events.

EoZ: Alright, to the debaters, good job.
EoZ: Thanks for debating.
EoZ: To the audience, thank you.
.RK: Yes, thanks!
ML: Thanks….
RK: Even though you’re all asleep..
ML: (I am about to collapse)
RK: Me too. Thanks for the debate, bro. Now get to bed
ML: thanks
ML: goodnight
RK: Seeya, and thanks again.
EoZ: Night guys.

(I will likely add in some commentary soonish, so check back)

I contributed to a book, by Jamin Hubner, called “The Portable Presuppositionalist”, along with two friends from Choosing Hats - Brian Knapp and Chris Bolt. I really enjoyed writing that essay for it, and look forward to reading it. In a few days!

The book is now available on Amazon.com, and I encourage you to buy it. I’m excited at having something of mine published, and I am very appreciative to my friend Jamin for the opportunity! The book is intended as a one-stop resource for apologetics - and from the portions I’ve read, it lives up to that intent.

There ya go

I returned to speak to the Jehovah’s Witness elder, as I mentioned in a previous post. It did not go as expected, for either of us - but God was, I think, glorified.

I believe that I was not, perhaps, honestly represented to this man by the people I talked to previously - so he got something unexpected, as well. He seemed to be under the impression that I was there to confront him about my children being part of his religion. There is an element of that, to be sure - but my primary goal was to take advantage of the opportunity to speak to their teacher. I was asked to speak to the young man previously - as I was asked to speak to this elder. My goal was, first and foremost, to faithfully present the Gospel of Jesus Christ. Hopefully, I was able to impress that point upon him during our conversation, which only lasted about 45 minutes. I hope and pray that God was glorified through it.

I started out with a summary of JW doctrines I requested from Dr. White some time back, which reads as follows:

There is one true God, Jehovah; He is eternal and unchanging. His name is very important to know, and to use. He has revealed Himself in Scripture as Jehovah. His first and greatest created thing is Michael the Archangel - in fact, Michael is the one through whom all other things are made. He is the master worker. He is the only direct creation of Jehovah God. It is only through Michael that all other things have been created. Michael then becomes the man Jesus Christ.

The man Jesus Christ does not have a spirit, in the sense of some other spiritual component. We possess a soul, that is the life force within us. It does not survive death as a disembodied spiritual essence. This one, Michael, becomes Jesus of Nazareth, who gave his life on a torture stake as a corresponding ransom for the sins of Adam, and he is one of the 144,000. The 144,000 are those who will be with Jehovah in heaven, and Jesus is one of that anointed class. The rest of God’s faithful servants are known as “the great crowd” - they have not what is called a “heavenly hope”, as the 144,000 have, but what is known as a “earthly hope” - they hope to live on a paradise earth. The Bible teaches that God created the earth to be inhabited, and after it is cleansed, this will be the place where the great crowd will live.

Those who are in heaven, are in the new covenant, and those who live on earth receive the benefits of the new covenant only in and through their obedience to and fellowship with the anointed class. Once a year, the witnesses gather together for the memorial supper, and during that memorial supper, the elements are passed throughout the room in remembrance of Jesus - yet in the vast majority of congregations, no one will partake. Only those who partake are those who claim to be of the heavenly, or anointed class, and those who partake are demonstrating that they are part of the new covenant. All others in the great crowd let it pass by, because they are not a part of the new covenant.

A day is coming when Armageddon will take place, the faithful will be removed from the earth, God’s wrath will fall upon the earth, and those who have not followed Jehovah’s ways will be destroyed. Then a millennium is ushered in where those who have died before this time period will be resurrected, and they are taught the ways of God. This is not a sudden resurrection, but a resurrection over time. The servants of God will teach them the ways of Jehovah, and at the end of that time, there is a test. Even the faithful Jehovah’s Witnesses who are on earth at that time will be tested. Those who do not pass the test of faithfulness will be destroyed.

There is no conscious punishment for sin, there is simply destruction, or annihilation. Those who pass the test will live forever in paradise on earth - even though, the option is held open that if ever evil is found among those on earth, they will be very quickly destroyed, that this evil does not spread. Jehovah’s witnesses are very focused upon evangelism, very focused on going door to door, in obedience to the commands of Scripture. There is one organization that speaks for Jehovah today. The Watchtower Bible and Tract Society, centered in Brooklyn, New York, directed by the governing body of the Jehovah’s Witnesses - the “faithful and discreet slave”, that gives meat in due season to the members of the household, and one only finds true spiritual nourishment by listening to what is given them by the governing body of the Jehovah’s Witnesses.

There were 6 things objected to in that summary, which I hope to rectify soon. Those were:
1) “The man Jesus Christ does not have a spirit, in the sense of some other spiritual component. We possess a soul, that is the life force within us.”
2) “and he is one of the 144,000…and Jesus is one of that anointed class.”
3) “The rest of God’s faithful servants are known as ‘the great crowd’”
4) “the faithful will be removed from the earth”
5) “even though, the option is held open that if ever evil is found among those on earth, they will be very quickly destroyed, that this evil does not spread.”
6) “There is one organization that speaks for Jehovah today. The Watchtower Bible and Tract Society, centered in Brooklyn, New York”

I’ll address what I’ve discovered as to the possible inaccuracies in that statement, perhaps in a following post, but I wanted to share the fruit of that discussion.

As we continued to speak, I asked him to tell me what the Gospel is. I was given the predictable response “repent, for the kingdom of heaven is at hand” - which, while true, is not the entirety of the Gospel. I then responded by asking if I could give him what I had just taught the children in my 1-6th grade class concerning the Gospel.

A) Man is sinful, God is Holy! (Lev 11:44-45; Gal 3:11)
B) Man is cursed with sin, due to the Fall of Man in Eden. (Gen 2:16-17) Man’s nature is such that he cannot do good.(Eph 2:3)
C) God, however, has a Perfect Way to satisfy His wrath (Rom 1:18) toward sin, and to proclaim His glory (rom 5:2, Rom 15:7).
D) God promised a Redeemer, from the very beginning. (Gen 3:15) The law, and the prophets all point to Him (Rom 3:21)
E) That Redeemer was born to a virgin (isa 7:14), and lived a perfect life in obedience to the law(Heb 7;28)
F) That Redeemer was crucified by the Jews on a Roman cross,(Acts 2:36) in propitiation for – in substitution for (2 Co 5:21)- our sins (1Jo 4:10)
G) That death was the satisfaction – the payment for – the wrath of God. (Rom 3:25) All who believe on Christ will be saved from the Judgement to come. (Rom 5-9)
H) That Redeemer defeated sin, overcame death (Rom 8:3) and proved the reality of His sacrifice’s power by raising Himself from the dead (Acts 17:31; John 2:19)- and now lives always to be the intercessor for His sheep (Heb 7:25)
I) Men come to Christ by the power of God (John 6:44) – by being born again of the power of the Holy Spirit (1 Pe 1:3), by the Repentance (Acts 5:31) and Faith (Rom 12:3, Phil 1:29)that both come as gifts from God – and are foreknown, predestined, called, justified, sanctified, and glorified by the power and for the glory of God. (Rom 8:28-37)

I think I was able to present most of it - and as we talked, he tended to try to direct the conversation to the Trinity argument - which I answered, and then returned to my presentation.

When we got to propitiation, we had a discussion of the atonement, justification, and the nature of man’s sinful state before God that I truly hope was extremely valuable to him. We discussed why the sacrifice had to be God, that there were two essential doctrines that the JWs truly do not properly recognize - sin, and the need for atonement from it. Personal atonement, for personal sin. He brought up the Trinity once, in relation to the early church’s witness - and I shared with him a bit of background concerning their supposed citation of Tertullian, in their book “Should you believe the Trinity?”. I’ve been working on a selection of quotations from those various Fathers, demonstrating that Trinitarian belief was something every major writer affirmed - albeit with lesser or greater degrees of accuracy. I’m also going to send him a rewritten summary, to see if he would consider that unobjectionable.

Hopefully, we can stay in contact - and he looked to be very interested in doing so. May God bless these opportunities in the future

I was afforded an opportunity that most Christians are not, last Saturday. The opportunity to discuss the scriptures in the house of a Jehovah’s Witness. The reasons for this are rather lengthy, but I can summarize it briefly. Two of my children, and their mother, (hereafter referred to as S.) now attend a local Kingdom Hall - I was informed of this the day before I was scheduled to pick them up. I was curious as to what brought their mother to this decision, as she comes from a (nominal) Roman Catholic background. A phone discussion ensued, in which she admitted that she didn’t have answers to many of my questions. Therefore, I was told that they would invite their Elder to answer any questions that I might have. you HAD to confess the Father as GodFurther, I could not have the kids unless I had this discussion. As it turns out, he didn’t show up - I was rather skeptical that he would, as JWs are told not to invite “apostates” (non-JWs) into their houses. However, I did talk to a younger man living there, hereafter referred to as J. - (I’m not sure what the relationship there is, and I didn’t ask) whose sister, and her two small children also live in the house (and who listened to the entire conversation).

S. and I had discussed several passages previously - especially John 1 and Hebrews 1. However, when we began our discussion, I began by asking him to define what it was he believed, in his own words. After he did that, I would take a bit to explain what I believe, in as succinct a manner as possible. He did so, and took about 2-3 minutes to do so. I took notes as he did, so that I would be sure not to become confused thereafter. Here is what he told me:

1. Jehovah is God’s name.
2. His son is Jesus.
3. After the resurrection, Jesus will be the head of the government, along with the 144,000.
4. There is a trial period after sleep.
5. Satan deceived Eve, and tested God.
6. Therefore, God gave Satan a chance - to exercise a certain amount of rule.
7. Satan is the government over the world, and the world has seen how Satan’s rule is.
8. How we choose is how we will be judged.

I believe I asked one question, at this point, in order to confirm what it was he had said. I think it was about point 6, and the story of Job was discussed, but very very briefly.

I then began to present what I believed. I was only able to get a very short way into point 3, due to the myriad objections that came my way at that point. This is the outline I use when giving a short explanation of what Christians believe. It can be expanded, compressed, or given a detailed look, depending on the subject.

1) Scripture:
i) Scripture is the God-breathed (inspired) self-revelation of God to, and for His people.
ii) It is comprised of 66 books - the OT originally written in Hebrew, with the NT written in Greek.
iii) No word of the Scripture can be broken, as Christ said - therefore, it is the only arbiter, source, or definition for what must be believed.

2) Trinity Defined
i) Within the one Being that is God, there exist eternally three coequal and coeternal Persons, namely, the Father, the Son, and the Holy Spirit.
ii) Each word of this definition is important. Each term has a certain, definite meaning. Please don’t ignore any of them. These few words present the foundation of the Christian doctrine of the Trinity: monotheism, the existence of three divine Persons, and the equality of those Persons.
iii) The phrase “one Being” communicates the truth that there is only one true God, the Creator of all things. The Trinity is monotheistic. It is not, however, Unitarian. Monotheism says that there is only one Being of God, while Unitarianism asserts that there is only one person of God. The Being of God is what makes God, God. It is the substance of God. In the Christian definition I just gave you - recognize the difference between the words Being and Person. The failure to recognize that the definition given above is using these two terms in different ways is one of the prime reasons for confusion in regard to the Trinity. Being is what makes something what it is. Person is what makes someone who he or she is. As Hank Hanegraaff puts it, when speaking of the Trinity, we speak of one what (the Being of God) and three whos (the three divine Persons).
iv) We speak of these three divine Persons as coequal and coeternal. The Father has eternally been the Father, and the Son has eternally been the Son. The terms Father and Son refer to an eternal relationship that they have with each other. It is vitally important to understand that this relationship has always been. If we neglect to recognize this fact, we run the danger of thinking that the Father precedes or creates the Son, when this is not the case. While theologians speak of the Father begetting the Son, they do so in such a way that completely denies that the Son is a creation of, or ontologically inferior to, the Father. Each of the divine Persons shares fully and completely in the divine Being, but they likewise bear a relationship to one another within the Godhead itself. Many arguments raised against the Trinity actually focus on the relationship between the Persons, as if these automatically indicate an inferiority of nature. We do well to recognize this kind of error in the arguments of those who oppose the Christian faith.
v) The final assertion of our definition comprises the deity of Christ and the deity and personality of the Holy Spirit. Many of our conversations of the Trinity focus on this particular area. The key element in successfully explaining and defending the Trinity is to recognize that the doctrine is based on the plain teaching of Scripture. We can never afford to abandon the only ground upon which the Christian can stand — the teaching of God’s Word. Each of the three foundations of the doctrine are clear teachings of the Bible, and we must focus our defense there, if we wish to honor God and give a God-glorifying answer to those who ask.
(Taken and compressed from a section of The Forgotten Trinity, James R. White)

3) Sin defined
i) Sin is any failure to conform to the moral law of God in act, attitude, or nature. (Wayne Grudem, Systematic Theology, pg 490)
ii) Exo 20, Matt 5:22,28, Gal 5:20, Eph 2:3
iii) A failure to glorify God in all things and to thus love him perfectly - Mark 12:30, Isa 42:8, 43:7,21, Eph 1:12
iv) Sin is lawlessness - 1jo 3:4, Rom 2:15, Rom 2:17-29,
v) Right in their own eyes - Deu 12:8, Judg 17:6, 2Ki 10:30, Pro 21:2

4) Punishment defined
i) Death - Eze 18:4
ii) Everlasting - matt 25:46
iii) Demanded by God’s Holiness - Rom 7:12, Rev 4:8, 6:10, 15:4
5) Biblical requirements for salvation
i) Belongs to God alone - Gen 49:18, Psa 3:8, Isa 12:2, Isa 45:8, 45:17
ii) Everlasting - Isa 45:17, 51:6,8, Mar 16:20, 2th 2:13, Heb 5:9
iii) Substitutionary - Rom 4:24-25, 5 (all)
iv) Justifies - Rom 5 ( all of 5) Rom 8:33 (and all of 8 )
v) Atones (propitiates) - Rom 3;25, heb 2:17, 1jo 2:2, 4:10

6) Depiction of the Savior and Redeemer
i) Isa 53, Mic 7:16

7) His salvific work - atonement and redemption
i) By that atoning work, He satisfies the wrath of God against the sin of man - past, present of future. Fulfills the covenant of the law, begins the covenant of grace, and satisfies every requirement God had decreed. By this mighty work, He has secured us as His elect people, as chosen from before the foundation of the world (eph 1), as newly reborn creatures, being sanctified in his love and grace.

8 ) Perfection of that work, due to the perfect fulfillment of it
i) His work is not, and cannot be, a failure. Christ died for His peculiar people, throughout history, and throught the future, securing their pardon, once and for all. His perfect sacrifice, as the spotless lamb, purchased us as His people for all eternity.
ii) Our rebirth is His gift (Eze 37-38, eph 2:5) Our faith in Him is His gracious gift (heb 12:2), as is the repentance (acts 5:31, 2ti 2:25) we must show. His salvation is a perfect gift, as is His sanctifying grace (eph 2:8-9, 5:26, 1th 5:23).
iii) Therefore, man may never take one iota of God’s glory in salvation for Himself.

9) Perfection of His people through Him
i) Those who are in Christ are branches of the one true vine. There are those who falsely claim to be part of the vine - but will be pruned, and cast into the fire.
ii) False professors - apostates - are those who knwo the truth, yet reject it in favor of a lie.
iii) True believers endure to the end. That is the hallmark of a true, enduring faith - for all true faith is a gift of God, and therefore cannot fail.
iv) At the resurrection, we will be made like Christ, and live forever in the presence of the Triune God, praising and glorifying Him forever. Heaven and earth will be remade, and a number beyond counting will be present. We will no longer sin, and sin will be cast into hell along with the demons, the unsaved, sinful humans, and every hint of depravity and corruption.

10) To put the Gospel succinctly: God is Holy - man is sinful. Man must repent of his sin, believe in the Lord Jesus Christ, for who he claims to be - Lord over all of creation, and the only savior for mankind. To reject the identity, the lordship, or the salvation of Christ is to reject the only way to be saved from an eternal hell, and to fulfill the condemnation of God which He has already determined for all sinful creatures. To believe truly is to spend eternity in the presence of God, glorifying Him.

So, this was my planned outline. As I said, I didn’t get far into it. J. said he had a question - if I recall, the immediate question was - how can two persons be the same person. if you will recall, the above specifically states that it is important to make the distinction there. When i expanded upon what the various terms meant, and signified - I was given more objections, and more, and more. When I asked if I could finish the presentation of what I believed, I think the answer I received was “but you haven’t answered what I said about (x) yet.” Answering the objections, it seemed, was now the point of the discussion! This is a very, very common gambit in debate. I have a name for that - shotgun apologetics. Fire a full spread, see what hits - then chamber the next round of shot. Eventually, your opponent is either out of time, or out of answers - and either one works. So, I switched tacks a bit. I began answering objections with Scriptures that would counter his objection. I did get to exegete a bit of John 1 - unfortunately, the greek text I had pulled up on my browser (transliterated, original, english) was lost as I plugged my laptop in. The screen wouldn’t reactivate, and I lost my browser windows that i had kept up the entire trip, for this very purpose, as I knew that text (along with several others) would be a sticking point. So, I had to “reconstruct” the word order of the Greek text from what I could show him from Strong’s inline references in my KJV E-sword. Very frustrating.

His response was to offer more objections. Unfortunately, if someone isn’t listening to your presentations, but waiting for you to finish, so that they can present the next objection, the conversation is effectively over. This wasn’t any different.

So, to make the best of things, so that i could at least present the gospel, I went to Philippians 2, in response to an objection that centered around the humanity of Christ. (One of several) I found something very interesting - every time they’d read Phil 2, they’d just “skip over” the portion that speaks of Christ as “being in the form of God”. Every time. Like it wasn’t even there. After the 4th time I went back to that section, he finally gave me a throwaway answer - “that just means that Jesus was like God” - he became agitated, so I moved on.

So, I proceeded to Isaiah 6. If you remember, this is the chapter where Isaiah sees the Lord - in majesty, train of his robe fills the temple, etc. I showed him the “YHWH” Strong’s reference in my bible - and he agreed, this must be Jehovah God. Then, I took him to John 12. He was visibly annoyed at this point, and muttering to himself - but he turned. We read from verse 30 to verse 41. I asked him: “Who did Isaiah see?” His answer - “God”

I said, “exactly”. Who is John saying that Isaiah saw? “God.” “So,” I said, “who is John saying that Jesus is?” He became extremely agitated at this point, and said “Jesus is a created being - he cannot be God!” “Yet”, I pressed, “Jesus is said, right here, to be the one that Isaiah saw.” “Where does it say that?” He replied. I went through all the times just prior, and just after, that John points out, over and over, that Jesus is the one that is referred to throughout, as “Him”. At 5 times within the previous 5 verses, “Him” is Jesus. There is no context change between the verse prior, and this one - all the same discussion. The next verse says that “even some of the rulers believed in Him” - I asked J. - in who? “God”, was his answer. “The rulers already believed in God the Father - and to be a Jew, you HAD to confess the Father as God - so who is John saying they are afraid of confessing, for fear of being put out of the synagogue? “God!” (Very, very agitated, now)

“Read on a little further, then. ‘He who believes in Me does not believe in Me, but in the One who sent Me. He who sees me, sees the One who sent Me.’ See that? Christ is answering your question for you. Isaiah saw the glory of the preincarnate Christ, seated on a throne, with the train of His robe, fillign the temple.”

I was then informed that the conversation was over, he didn’t want to talk about it, that I could feel free to talk about things related to the children, but that we were done. I asked him - “are you sure you wouldn’t like to look at Psalm 102, first?” The last response I got was “What part of the conversation is over did you not understand?” I spoke to S. for a just a moment longer, and added only that she should recall what Christ said - “Unless you believe that I am, you will die in your sins. That’s the reason I wanted to talk to you all today. Not to win a debate, not to score points, or make myself look smart. I have to be a faithful proclaimer of the Gospel.” The discussion ended, I collected the kids, and their things, and we were on their way.

It may not look like a lot - but remember - I was told that I wouldn’t get my kids otherwise. It would have been very easy to have a “can’t we all get along” discussion. Just ask questions. Instead, I challenged the heart of their doctrine, with the full understanding that I might not get my kids as a result. I didn’t expect to get them at all, to be very frank with you, but I knew that God would be honored by a faithful defense of His gospel, and I couldn’t do otherwise. I trusted that God would be faithful to me, whatever the outcome, but that i had an opportunity that doesn’t come along often - to witness to a jehovah’s Witness where they live, with them knowing that it was with the understanding that they were answering my questions.

Despite that fact - they threw the objections at me - I counted at least 30 separate objections, and many of the same type, but in different forms, using verses, in addition. In a discussion that was meant to answer my questions. No, it wasn’t fair. I didn’t expect it to be. I was interrupted, treated rudely on several occasions - and, to be honest, I may have interrupted someone myself. When two different people are both giving you objections simultaneously, it’s hard not to interrupt someone! But, this isn’t to toot my own horn - it’s to illustrate that God is faithful to those who witness faithfully - especially when they are given every opportunity to “opt out” of a defense of the Christian faith. I never got to ask any of the questions I brought with me. I’m saving them for the meeting with the Elder that they said they would set up on my return. I’m just thankful to God for His faithfulness to me in a situation that could have been devastating.

I have also been invited back to talk to their elder - once again in their home - on July 25th. Please pray for me, that I might be a faithful witness!

When our friend Steve writes:

Taking the blog post and video together, we can say that White believes the following:

* God loves all men, though God’s love is not monolithic
* God’s will (his revealed will) is that all men obey his commands to repent and believe the gospel
* In that context (revealed will and command) we can say that God desires the salvation of all men

Having made those statements, much of what I (and others) have written in criticism of White as a hyper-Calvinist is no longer cogent. In my view, White has effectively exonerated himself from the charge.

I feel quite certain that White will take the position that this is nothing new for him — this has been his position all along. That may be the case, but this is new as far as his statements on the record. I know of no other place in White’s work where he has made these kinds of statements. I haven’t read all of his work, and I freely admit that he may have held this position all along while I suffered under a cloud of ignorance. But I doubt it. Citations anyone?

Citation 1

In response to the question quoted above, who denied God’s omnibenevolence? Evidently, our writer assumes omnibenevolence must mean unibenevolence: that is, that if God is all-loving, then He will not possess the capacity His creatures rightly possess: discrimination in the matter of love. We are not only not unibenevolent, as image bearers of God we, like Him, are able to possess, and express, different kinds of love. I do not love my cat as I love my children (and I think anyone who does is simply wacked). I have and properly express all different kinds of “love,” from loving my wireless laser mouse to loving my Tablet PC to loving my Felt F65 road bike—but none of those kinds of love come close to my love for God’s truth, God’s people, my family, my friends. If faced with a choice, I am going to choose based upon discrimination in my love. I am going to save the mother of my children before I save a stranger. I am called to love my wife as Christ loved the church. And my ability to do this is clearly reflected in God’s own actions. The love He showed Israel he did not show the Canaanites, the Egyptians, the Assyrians, or the Babylonians. This is a simple biblical fact. All the “God loves you!” smiley face t-shirts do not change revelational reality.
Hence, I reject the assertion that omnibenevolence equals unibenevolence, i.e., having one equal, undifferentiated, indiscriminate warm fuzzy. There is no biblical basis for thinking otherwise.
Now, our writer expresses a very common human failing in these words: “When you claim that God only wants some people to be saved, you are really claiming that God is only partially loving.” Notice the unstated assumption: love = extension of redemptive grace. What is the only logical conclusion to be derived from such thinking? Either 1) God’s love demands God’s failure; i.e., God will be unhappy and unfulfilled throughout eternity because He tried, but failed, to save those He loved (more than one theologian has held this position); or, 2) universalism. God will conquer all in the end, all will be saved. But in neither case can God show redemptive, saving love to undeserving sinners while, at the same time, expressing His just wrath and anger against the rest. By insisting upon this concept, our writer robs God of His freedom, let alone His ability to freely chose to love redemptively. The false dilemma is clearly seen: by denying the difference between the love God shows to all of creation in providence in the merciful suspension of His immediate and just judgment upon all sinners, and the special redemptive love He freely bestows on vessels of mercy, our writer creates a false unibenevolence and on that basis says God is only “partially loving.” That makes as much sense as noting that I love my wife in a way I do not love a woman in Bosnia and saying I am “partially loving” as a result. I am not supposed to love the woman in Bosnia in that way, and God is under no compulsion whatsoever to love redemptively (which involves the extension of mercy and grace). To say otherwise is to say that redemption can be demanded of God, that grace is not free, but can be demanded at His hand. That is, in essence, the sum of this kind of objection.
And so we see that the rest of the objection bears no weight and has no merit for it is based upon a misuse of terms.

Next, it is asserted that the “any” and “all” are “called to repent.” Actually, the text says that God wills (11) for the “all” to come to repentance, and of course, this is quite true. And since God grants repentance (2 Tim. 2:24-25), God’s purpose will be accomplished, and is accomplished in the elect. They all, as a group, do repent. Why anyone would wish to say “It is God’s will that every single individual repent, but, alas, His will is constantly thwarted and refuted by the will of the creature” is hard to say.” CBF misses the point when it asserts that this cannot be the “beloved” because they have already repented. The point of the passage is that God will bring the elect to repentance throughout the time period prior to the parousia, the coming of Christ. At the point of Peter’s writing, the repentance of every single individual reading this book was yet future.

Next Dr. Geisler confuses the prescriptive will of God found in His law, which commands all men everywhere to repent, with the gift of repentance given to the elect in regeneration. It does not follow that if it is God’s will to bring the elect to repentance that the law does not command repentance of ev-eryone. This is a common error in Arminian argumentation.

~ The Potter’s Freedom, pages 149,150

The reference for (11) is as follows - “We do not here refer to the revealed will of God found in His law which commands all men everywhere to repent: we speak of His saving will that all the elct come to repentance, and His ability to perform that will.”

The first problem is that you are attempting to make someone’s use of your terminology to describe something (which is more precisely defined by the terminology he uses) the sine non qua of orthodoxy. He made it plain, by using your terminology to describe what it is he means by what he does say. In Dr. White’s terminology, the prescriptive will of God - His revealed will - is a command to obey the gospel. To repent and believe. When we offer the gospel, there is no distinction, and there can be no distinction, because God uses us as the means by which the gospel is proclaimed, offered, and commanded to all men. As long as I’ve been listening to, watching, and reading Dr. White, this has been what he says. In that sense God wills - commands - all men to repent, and believe - and thereby be saved. Not all men do so - for repentance and faith are both gifts of God.

The second problem is that you simply don’t know these men, and haven’t read enough of their work to be able to recognize what you seem to think they haven’t spoken about. I’m glad you recognize the possibility of your ignorance, but that doesn’t jive with your stubborn insistence upon their guiltiness, and the fact that even though you’ve been repudiated in your objections, you still “worry”. That, coupled with your insistence that somehow Phil has “gutted” his primer by very properly distinguishing between high and hyper calvinism (which he does in the primer itself!), he has rendered it practically useless. Sir, I’m sorry, but simply assuming your consequent just doesn’t work as an argument. If all of the people in question differ, most emphatically, with Byrne et al’s insistence that high calvinism they dislike = hyper-calvinism, that does not necessitate that the Primer is now gutted”to the point of uselessness.” Thsi is not a new definition, my friend. This is a historical definition, and Johnson explicitly warns about those who would attempt to “unthinkingly slap the label “hyper” on any variety of Calvinism that is higher than the view they hold to.” I second that warning, and really wish that folks would just stop and think about what they write.

Further, he says the following:

Another important consequence is that Phil Johnson has gutted his hyper-Calvinism primer to the point of uselessness. Johnson (quite unnecessarily as it turned out) said in defense of White that Dr. Allen had misinterpreted his Primer. Now that is not exactly what Johnson said, but that is the way his statements are being interpreted (by both White and Tom Ascol, and presumably many others).

Johnson, who is normally careful with his words, began muddying the waters – for the sake of his friend White — by introducing qualifications about optative expressions, and alleging his personal knowledge of White’s orthodoxy, and asserting the apparent misunderstanding of both by Dr. Allen. I deny that Allen misunderstood Phil’s Primer … he clearly understood it all too well. And White’s statements up until recently put him solidly in the hyper-Calvinist camp, whatever Phil may say about “misunderstanding his primer.”

As a consequence of Johnson’s defense of White, other people have begun seriously to misunderstand it, and now Tom Ascol, for example, is saying that Steve Camp is not a hyper-Calvinist because Allen misunderstands Johnson’s primer. Oh really!? Johnson would never (one hopes) say such a thing, but his sloppiness in recent weeks has given others a good deal of room to make these kinds of statements. The usefulness of his Primer as a benchmark has been eviscerated. And given Phil’s qualifications on “optative” language, his primer as a teaching tool has been eviscerated as well. I would never, given his recent qualifying statements about optative expressions, point anyone to that Primer. I will point people to Tony Byrne for real instruction on the point from this time forward. (Byrne will point us to Curt Daniel and Iain Murray … who presumably won’t be issuing “clarifications” that arise out of personal motives and result in more confusion.)

Now, as I read statements such as this, it reminds me of why the internet is not always a great tool for precise communication - especially when folks consider themselves experts on people whom they do not sufficiently understand, and have not read enough of.

To Steve’s first accusation concerning of Johnson, I can only point out that this isn’t his first use of “optative”, and not in this context, either.

What God has decreed isn’t a valid gauge for measuring what He “desires.”

Optative expressions (language describing a wish or a desire) pose a whole set of problems when applied to God. (That’s true for Arminians and Calvinists alike. The only system I know of that avoids this problem is Open Theism’s notion of a non-sovereign god for whom the future remains an unsettled mystery.)

However (granting an anthropopathic use of the expression “desire”), I think it’s a serious mistake to assume that God’s decrees and His “desires” are equipollent.

Now, isn’t this almost the exact same usage? Same context? Guess what? Dr. White is nowhere to be found.

As to Steve’s second accusation, take a look at this:

Nevertheless, Dr. Allen’s “defense” demonstrates conclusively that he doesn’t understand my definition of hyper-Calvinism. He relentlessly ascribes to me a position I have frequently refuted.

Now, isn’t that exactly what he said?

Now, there’s your citations. As I’ve said in my last two posts, the problem is not Dr. White’s, Dr. Ascol’s, or Phil Johnson’s understanding of hyper-calvinism, or inconsistency. It is the lack of understanding on the part of those who are quite evidently new to the subject, in the case of Dr. Allen, or yourself - or unbalanced in their approach, as are Tony Byrne and David Ponter. When you don’t know what you are talking about, or you have a long history of imbalance, (as well as the redefinition of terms, as do Byrne and Ponter), it becomes quite clear that the issue is not with those accused - who have a long history of opposing hyper-calvinism, in it’s various forms. The problem lies with those who haven’t a historical, balanced view of hyper-calvinism, and are, frankly, late-comers and/or axe-grinders.

As Dr. Ascol has said, with all due respect; “When I read Dr. Allen’s words that ‘it is time for Calvinists within the convention to come out and say some strong words about hyper-Calvinism’ I want to laugh and say, ‘Welcome to the party, I am sorry it took you so long to get here.’”

Just to open up, I found Timmy Brister’s timeline very useful in organizing all of the commentary concerning the John 3:16 conference. While the conference was, indeed, an SBC All-Star event - it was decidedly anti-Calvinist. Now, I am quite aware that they don’t particularly like this categorization of their stance - Dr. Allen, for example, has taken exception to this - but, on the other hand, they certainly aren’t worried about categorizing Dr. White (a good friend, and spiritual mentor), Steve Camp, and Dr. Robert Reymond, whose Systematic Theology has been very helpful to me, as Hyper-Calvinists. Now, I’ve had quite a bit of dialogue with real hypers - and I have to say… they obviously have no idea what a hyper-calvinist is.

Now, I’m aware he would also reject this statement. He has, repeatedly. However, he has also repeatedly demonstrated that he has a lack of understanding concerning the difference between orthodox, historical calvinism and hyper-calvinism; decretive and preceptive will; anthropological will/desire and theological will/desire; not to mention showing a complete lack of balance in addressing the issue of Calvinism, in general. Apparently, Dr. Allen, as a professor of systematic theology, is unable to distinguish between these things. As a member of the SBC, I find this lack of perception absolutely mind-boggling, given our historical foundation as a Calvinist denomination. I don’t doubt that he would differ with that - but the fact remains.

My problem with this entire issue - with this entire conference, is that it is a group of SBC theologians with an axe to grind. The axe, of course, being the dismissal of Calvinism as orthodoxy. In the process of attempting to paint Calvinists in a certain light, they stooped to slander, followed by libel, in defense of the original slander. Dr. Allen’s statement is as follows:

“This is important. Here is the reason why this stuff is important. Limited atonement creates a situation where there is a diminishing of belief in God’s universal saving will. Dr. Tom Ascol sums up the historic Calvinist position when he wrote ‘I believe that God desires for all people to be saved but has purposed to save His elect. I see two (at least two) dimensions in God’s will: revealed and decretive. Failure to make this kind of distinction is a failure to read the Bible’s teachings on the will of God accurately.’ This statement was made in 2006 just before the time when the debate with the Caner brothers was scheduled to take place and Dr. Tom Ascol was supposed to join forces with James White to oppose the Caner brothers.

Ladies and Gentlemen, James White is a hyper-Calvinist. By the definition of Phil Johnson in his A Primer of Hyper-Calvinism, Phil Johnson of spurgeon.org, who is the right hand man of John MacArthur, Phil Johnson tells you the five things that make for hyper-Calvinism, and James White by his teaching is a hyper-Calvinist. Now whatever we do in Baptist life, we don’t need to be teaming up with hyper-Calvinists. It’s fine for Calvinists to get together and have debates with non-Calvinists. Fine dandy and wonderful; let that happen all day long. But it is time for Calvinists within the convention to come out and say some strong words about hyper-Calvinism.

By the way, James White is a Baptist, he is not a Southern Baptist. On April 10, during a phone call on the “Dividing Line” web cast, James White scornfully denied there is any sense in which God wills the salvation of all men. That is the total opposite of what Tom Ascol said. By the way, Ascol is right that God wills the salvation of all men. White is the one who’s wrong. The denial of God’s universal saving will is a problem.”

Now, the reasons that this is an absolutely absurd statement have been documented, quite thoroughly, by both Phil Johnson, and Dr. Ascol - not to mention Dr. White!

Phil Johnson:

if Dr. Allen thinks James White is a hyper-Calvinist by my definition, then he doesn’t understand my definition.

Dr. Ascol:

Although I must say that any conference that accuses James White of being a hyper-Calvinist loses credibility with thinking people.

Dr. White:

I simply point out that he seems to wish to establish a definition that forces one to somehow confess what God desires without providing any biblical basis for how we as creatures are to know this. Does God command repentance? Of course. Of all? Yes, of all. Do you proclaim the gospel to all? Yes, to all. Do you say it is the duty of all to believe? Surely, of course. Do you believe the proclamation of the gospel is the means by which God’s Spirit draws the elect unto Christ? Most assuredly. So what is the single basis of Allen’s accustion of “hyper-Calvinism”? My refusal to believe God decreed His eternal disappointment. I find nothing in Scripture or in the LBCF1689 that forces me to believe that God chose to create in such a fashion as to create His own unhappiness, His own lack of fulfillment. I see no reason to believe that God desires to do something He does not will to accomplish. It is only man’s limited nature that even raises the issue, for we know that the proclamation of God’s law reveals God’s prescriptive will, i.e., do not kill, do not commit adultery, do not lie, etc. Hence we ascribe to God the concept of “desire” and say God does not “desire” that man do these things. Yet, we likewise know that texts like Genesis 50:20 tell us that God has willed that such events take place, and that, in fact, He uses them to accomplish His own purposes, His own glory. The problem is in trying to read into God’s will our own self-limitations. I can freely offer the gospel to all, not because I reject election, nor because I ascribe to God a human-oriented desire that runs directly counter to His own self-revelation and consistency, but because I do not know the identity of the elect, and I have the full promise of Scripture that no man, no woman, no child, will ever, ever turn in faith to Jesus Christ and yet be rejected by Him. ALL who believe will be saved. Will any man believe outside of God’s grace, God’s granting of repentance and faith? Surely not, but again, I do not possess knowledge of the identity of the elect. Hence, I can freely and properly proclaim the duty to repent and believe to all, knowing that those who do so will be those God has drawn to Himself. I find myself completely consistent with the Apostle who likewise said he endured all the trials and tribulations of the ministry “for the sake of the elect” (2 Timothy 2:10).

As I’ve said, this commentary by Dr. Allen, and the other j316 presenters, has been discussed by many, many folks - Timmy Brister has also put together a compilation of liveblogging links from calvinists who attended, as well. A cursory search will give you a wealth of commentary. My concern, as I’ve said, is that these noted SBC theologians seem to have an axe to grind. That axe, regardless of their protests to the contray, is an anti-calvinist one. Dr. Allen is on record as saying that “Should the Southern Baptist Convention move toward 5-point Calvinism, such a move would be away from, and not toward, the gospel.” (This was met with a standing ovation.) Now, although Dr. Allen’s insistence is that he is not an anti-calvinist - the reason he says this is as follows;

One of the overriding concerns throughout Ascol’s blog post is evidenced by the four times he identifies me (indirectly each time but clearly I am included) as “anti-Calvinist” (emphasis mine). This is simply false. I am not anti-Calvinist. … Neither is it accurate to portray my recent review of the book Calvinism: A Southern Baptist Dialogue or my John 3:16 presentation as “anti-Calvinist.” One must distinguish between being against people who hold certain theological views and disagreeing with the views those people hold. I am not against any Calvinist in the Southern Baptist Convention. I do believe that Calvinism, especially five-point Calvinism, is biblically and theologically flawed at certain points.

In my book review and presentation at the John 3:16 conference, I was at pains to show this. It is apparent to me that some Calvinists within and without the SBC simply will not brook any criticism of Calvinism. To do so in their minds is to be anti-Calvinist.

Let me also say that there are occasions where I am against what Calvinists do or don’t do because of what they believe. I referenced one or two such incidents toward the end of my John 3:16 paper as well as in my book review. Why should this be a problem since Calvinists likewise reciprocate here? In fact, is not this rejoinder the result of Dr. Ascol’s own criticism of my criticism whereby he takes exception to what I have done or have not done because of what I believe? I consider this to be an example of being too thin-skinned.

Also, would it be possible for anyone reading Ascol’s blog to come to the conclusion that he is anti-non-Calvinist or anti-Classical Arminian? I suspect some could, some would, and I know of some who have. Sauce for the goose.

News flash: This is equivocation. When we say one is “anti-calvinist” - we very much do mean that someone is against reformed theology. That someone opposse it. To equivocate, as if the statement somehow means that one is personally dead set against the inclusion of Calvinists, as persons, in the SBC, is absolutely ridiculous. In fact, I would have to say that Dr. Allen knows this very well. It was a cheap attempt to score points. Yes, we recognize that, Dr. Allen. Thank you so very much for your attempt to score points off of us with your supporters via condescension. Does Dr. Allen think that we won’t recognize such cheap tricks? If that is what he thinks, I sincerely hope he understands that we do, in fact, recognize such attempts for what they are. They certainly aren’t building any bridges. In fact, it simply propagates the contrary of his insistence that he has no personal animosity, when he makes such remarks. If one treats those one disagrees with such contempt for their understanding, one cannot be surprised if we respond as if he were being insulting. Frankly, if he doesn’t recognize it as insulting, that concerns me. What on earth is he teaching? While the personal dismissal is troubling, what troubles me more is the constant misrepresentation of the positions held by the men he defames. If this misrepresentation is so endemic - as Dr. White, Dr. Ascol, and others have shown - if his understanding of Reymond, Edwards, Owen, Calvin, not to mention Scripture itself, is that flawed - as has been shown by many in the Reformed faith - what on earth can we say other than what we are saying? Dr. Allen is either woefully ignorant - in which case, what is he doing teaching systematic theology? Or, Dr. Allen is being intentionally deceitful, by misrepresenting men of God. What else can we say? Did he not expect this response, when he penned his words for this talk? Did he not expect that those of the reformed faith would examine his words, and compare them to that of historical calvinists, modern calvinists? That those he criticized would not respond? We’ve done both - and we’ve found his comments woefully lacking in historical basis, understanding, and most especially, in any sort of Biblical foundation. Far be it from me to mince words - but in any sort of factual examination of his comments, they have no basis whatsoever in reality, these men’s comments, or in Scripture. This is why we comment so forcefully in our responses. His comments are an affront - not only to these precious men of God, but to the Scripture which we regard so highly. It’s not an attempt to “score points” - but to defend the Word, and the gospel we are commanded to preach. I exhort him to take that into consideration, and to examine his comments in light of Scripture, and not in light of Dr. Byrne’s conception of historic calvinism, which seem to greatly influence his comments.

Yes, I’m a bit perturbed. I’ll admit it. This does not, however, dismiss the fact that the speakers at the J316 conference are either intentionally misrepresenting the Reformed faith to attempt to “stem the tide” of young adherents to calvinism, or misunderstand our position so badly that they are simply firing darts into strawmen constructed of various and sundry piecemeal constructs with no real foundation in real, reformed theology. This insistence is not a new one. Men have been misrepresenting Fuller as an antagonist to Gill for quite a long time. Gill has been represented as a hyper-calvinist for a very long time. Owen, Turretin, and others have also been represented as hyper-calvinist. These representations, however, are simply not true, if you examine their works. You can see a consistent representation of historic, orthodox calvinism in all of the aforementioned men; and their affirmation of it’s doctrines has consistently led to the careful and painstakingly precise exegesis that is the hallmark of the reformed faith. To say otherwise is simply to anachronistically read your own free-will requiring principles back into historic calvinism. To cite Edwards’ Freedom of the Will to somehow affirm unlimited atonement is utterly baffling. To water Owen down in such a manner is simply amazing. To wrest Scripture to an affirmation of autonomous free will, I’m sorry, is just incredible. When you do even a cursory examination of the writings of both the historical and modern champions of human autonomy, and compare them to the historical and modern champions of God’s unquestioned, and incomparable sovereignty; there is simply no comparison whatsoever in the quality and consistency of argumentation. There is no difference in this discussion, either.

Friends, I’m just plain annoyed that this debate even exists in the SBC. That men are so self-deceived that they think that championing man’s autonomous free will, as practically every other apostate denomination does, is somehow an affirmation of Scripture, simply appalls me. If you don’t like the harshness of that comment - too bad. Sneer at the “unkind” tone all you like. I do love my brethren who disagree - but the love of the brethren is grounded in love of Scripture, first and foremost. If you reject the Word of God, and it’s position on the place of man, the place of your will, and the place of your own determination in your own salvation - if you persist in the Romish pursuit of decisional works in your own salvation - if you persist in the downright slander and libel of those who faithfully preach the word of God, for the sake of your desire to preserve the choice of man, while advocating the slavery of God’s will to the will of man - expect opposition. Expect opposition when you defame men who preach the gospel without fear or favor, to all men. Expect opposition when you condescendingly assume that those who were graciously brought to transformation of their mind, lovingly corrected of their conformation to the world in their embrasure of the sovereignty of their own wills, are simply ignorant of history, theology, and Scripture. Sirs, we are most decidedly not ignorant. If we were, we wouldn’t be objecting to the unfair usage of the historical calvinists whom we have read, love, and emulate, as they emulated Christ. Expect opposition when you paint the men who have done so much to teach us the Word out to be heretics, scripture-twisters, and the like. When you tell us that the gospel we preach is nothing of the sort. I beg to differ, sirs, and I expect your opposition when I say the following. “Open union with the people of God is most desirable. It would argue disloyalty in a soldier if he would not wear his regimentals, and refused to take his place in the ranks. True, he might fight alone, but it would probably turn out to be a sorry business. If God’s people will not be ashamed of us we need not be ashamed of them. I should not like to go into a public assembly disguised in the dress of a thief; I prefer my own clothes, and I cannot understand how Christians can bear themselves in the array of worldlings.” - C.H. Spurgeon I, Sirs, think very much that you are ashamed of us. Further, I feel that you are, in fact, ashamed of the Gospel.

Sirs, a gospel which presents sin as sickness, not death; a gospel which presents a foreseen work of faith as the sole, passive acknowledgment of God in salvation of sinners; a gospel which presents Christ as dying for the never-to-be-justified, along with those who will be justified; a gospel which presents the works of faith and repentance as the requirements for regeneration; a gospel which presents certainty of salvation as a nebulous (but still within the freely willed choice of man?) “seal”, but without the decretal, sovereign will of God as the complement to and surety for it - this is a gospel without power, and not the Gospel of Scripture. There is indeed a Gospel delivered once and for all to the saints. The gospel that was presented in this conference is nothing of the sort. You wonder why there was such a response? The response was due to the sub-biblical gospel presented, the dismissive manner in which the Scriptural Gospel was treated, and the frequent, cavalier, even reckless accusations thrown at ministers of the Gospel. First and foremost, the response engendered by the John 3:16 conference was instigated by the complete disregard for Scripture shown by those who spoke. Secondly, it was instigated by the insistence of the speakers to misrepresent and redefine reformed theology. Thirdly, it was instigated by the strange and acontextual cherry-picking of quotes from reformed theologians to substantiate the claims made by the speakers.

As has been shown, by many, many folks around the web, the conference was an unmitigated debacle. It has done nothing but polarize things further - I don’t really midn that, in some ways, because it shows what they really think, when they get together, but will not say in a conventional setting - only in conferences. I challenge Dr. Allen to discuss these things publicly, in a formal setting, with Dr. White, as he has been asked to. Let the SBC see your arguments for your position. Let Dr. Byrne, Dr. Yarnell, Dr. Allen, Dr. Land, Dr. Hunt, Dr. Patterson, Dr. Keathley, Dr. Vines, Dr. Stanley, and Dr. Caner debate these issues publicly, with their theological opponents in and out of the SBC. This was an All-Star conference, as I’ve said. If they truly feel, as Dr. Allen said, that “a move toward 5-point Calvinism is a move away from the Gospel” - let’s hash it out, instead of doing this conference-sniping. Instead of skirting around the issue, let’s get this issue concerning the Gospel out in the open, and freely discussed in public. Let’s debate it, instead of sniping from the opposing sides. If you are truly against the gospel preached by the reformed, then let’s see some real discussion of that, and discussion with the men you disagree with. Like myself. Let’s see, from Scripture, how your position stacks up. Debate it. Yes, yes, good men can disagree on it.

I’m tired of the pussyfooting around. Let’s start talking to each other, not past each other. I don’t need you to tell me what I believe. I need you to show me how what you beleive accords with Scripture. “Unless I am convinced by Scripture and plain reason … my conscience is captive to the Word of God.” ~ Luther

Here we stand, my friends. We can do no other.

I’ll leave you with something from the Prince of Preachers.

It has this singular virtue also—it is so coherent in all its parts. You cannot vanquish a Calvinist. You may think you can, but you cannot. The stones of the great doctrines so fit into each other, that the more pressure there is applied to remove them the more strenuously do they adhere. And you may mark, that you cannot receive one of these doctrines without believing all. Hold for instance that man is utterly depraved, and you draw the inference then that certainly if God has such a creature to deal with salvation must come from God alone, and if from him, the offended one, to an offending creature, then he has a right to give or withhold his mercy as he wills; you are this forced upon election, and when you have gotten that you have all: the others must follow. Some by putting the strain upon their judgments may manage to hold two or three points and not the rest, but sound logic I take it requires a man to hold the whole or reject the whole; the doctrines stand like soldiers in a square, presenting on every side a line of defence which it is hazardous to attack, but easy to maintain. And mark you, in these times when error is so rife and neology strives to be so rampant, it is no little thing to put into the hands of a young man a weapon which can slay his foe, which he can easily learn to handle, which he may grasp tenaciously, wield readily, and carry without fatigue; a weapon, I may add, which no rust can corrode and no blows can break, trenchant, and well annealed, a true Jerusalem blade of a temper fit for deeds of renown. The coherency of the parts, though it be of course but a trifle in comparison with other things, is not unimportant. And then, I add,—but this is the point my brethren will take up—it has this excellency, that it is scriptural, and that it is consistent with the experience of believers. Men generally grow more Calvinistic as they advance in years. Is not that a sign that the doctrine is right. As they are growing riper for heaven, as they are getting nearer to the rest that remaineth for the people of God, the soul longs to feed on the finest of the wheat, and abhors chaff and husks. And then, I add—and, in so doing, I would refute a calumny that has sometimes been urged,—this glorious truth has this excellency, that it produces the holiest of men. We can look back through all our annals, and say, to those who oppose us, you can mention no names of men more holy, more devoted, more loving, more generous than those which we can mention. The saints of our calendar, though uncanonized by Rome, rank first in the book of life. The names of Puritan needs only to be heard to constrain our reverence. Holiness had reached a height among them which is rare indeed, and well it might for they loved and lived the truth. And if you say that our doctrine is inimical to human liberty, we point you to Oliver Cromwell and to his brave Ironsides, Calvinists to a man. If you say, it leads to inaction, we point you to the Pilgrim Fathers and the wildernesses they subdued. We can put our finger upon every spot of land, the wide world o’er, and say, “Here was something done by a man who believed in God’s decrees; and, inasmuch as he did this, it is proof it did not make him inactive, it did not lull him to sloth.”
The better way, however of proving this point is for each of us who hold these truths, to be more prayerful, more watchful, more holy, more active than we have ever been before, and by so doing, we shall put to silence the gainsaying of foolish men. A living argument, is an argument which tells upon every man; we cannot deny what we see and feel. Be it ours, if aspersed and calumniated, to disprove it by a blameless life, and it shall yet come to pass, that our Church and its sentiments too shall come forth “Fair as the moon, clear as the sun, and terrible as an army with banners.”

I will say, from the outset, that this post will have political overtones - but only peripherally. I’m not much of a political pundit, but the recent election has served to show a very clear demarcation in worldviews - the subject addressed by this blog. My wife has a childhood friend that she’s kept up with, who tends very much toward a liberal viewpoint of Christianity, social issues, and moral issues. As I read her take on the election, I was a bit taken aback at a nominal Christian expressing such things about a man with such an obviously antithetical viewpoint to orthodox Christianity.

“It felt like a big moment. I could imagine being part of this massive wave of people, with hope burning in our hearts, having faith that this vote wasn’t a risk but a shout for desperately needed change. … I didn’t quite believe it until I turned the channel to CNN, where at least they had put the holograms away for a few minutes, and my heart opened wide to receive the truth, the beautiful truth shining like the sun in my eyes. It’s true. It’s good. It’s here. Thank God.”

Now, if you’ll pardon me for a moment, that looks… idolatrous. I really don’t know how else to put it. A mere man, no matter how powerful, is not worthy of such speech. I can’t pare it down to anything else. I’d like to - but I really can’t see how it’s anything else. “Do not trust in princes, In mortal man, in whom there is no salvation.” Can we reduce this to anything else? As I also quoted in my response, “Woe to those who call evil, good, and good, evil.” When you pair this with the fact that Obama has voted for late term abortion of babies, has in fact voted for the death of babies who somehow survive their abortions, supports so-called homosexual “marriage”, has ties to Islamic groups likeCAIR, sat under Rev. Wright, whose theology was discussed recently by both Dr. James White and myself, not to mention his varied ties to shady characters of every sort - I find it amazing, when we are told to not let immorality, impurity, or greed be even named among us!

Are we not told that …”although they know the ordinance of God, that those who practice such things are worthy of death, they not only do the same, but also give hearty approval to those who practice them?” What then, is the Scriptural response to such an action? Hearty approval of those who practice such things? Are we to idolize such persons? Consider them to be the answer to our prayers for… hope and change? We cannot, are not, and must not! Yet, some who claim the name of Christ do so. Why is this?

The answer is simple - and it fits the purpose of this blog exactly. Presuppositions. Those who are thinking in such a way, are “children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming.” What, according to the next verse, is the antithesis to such a state? “… Speaking the truth in love, we are to grow up in all {aspects} into Him who is the head, {even} Christ, from whom the whole body, being fitted and held together by what every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love.”

What further amazed me, was this comment on that post. “Just because you believe in someone’s right to choose to do something doesn’t mean you believe in that something they choose to do.” What is it we just talked about? What does Romans 1 warn us of? Those who give approval to such things. The argument that says sin should be allowed as a choice is specious on it’s face. Sin, my friends, is sin. Saying a certain sin is permissible shows something of our willingness to compromise the truth of God. Also, it shows what our view of truth really is. From where it is derived. Does that not sound likesubjectivism ? A relativistic view of man-derived truth, with no stable foundation? I can’t see it in any other way. The original poster, (in her request that I no longer comment on her blog) had this to say; “All I’m going to say here right now is that I continue to celebrate the difference of opinion we can have in our country. And that truly we are all different and I’d rather be accepting of that fact rather than spend time arguing, especially in the presence of people who don’t ascribe to our certain choice of belief. I don’t think we shed light by tossing Scripture (or Tertullian) back and forth between us.” She refers to the fact that I quoted Tertullian’s indictment (in his Apology) of the Roman practice of the abandonment of unwanted infants to the elements, and noted elsewhere that it made her think. I truly hope it did.. He also had a bit to say about abortion - and my point was that it was considered barbarous behavior 1800 years ago - yet we consider it somehow appropriate today. This is progress?

I’d like to examine the inherent presuppositions in her statement above. What I find interesting, first, is her equation of opinions to moral judgment. Is morality truly nothing more than an “opinion”, comparable to one’s like or dislike for, say, lemon meringue pie? Should the fact that people think morality is merely an opinion be celebrated? Then, take her next statement into consideration. Shall we, in fact, accept that simply because some people reject God, are hostile to God, and sin against God, this is ample excuse to refrain from casting down the strongholds we arecommanded to throw down, erected against the knowledge of God? Then, examine this innocuous-sounding phrase; “our certain choice of belief”. Ignoring, for a moment, that “certain”,definitionally, means “true, sure, settled” - certanus - do we really “choose” our belief? Is not faith a gift of God, as Scripture says? Do we, and I’ll be intentional - choose our epistemology as if choosing a hat? Isn’t that the very thing in contention? Whether it’s possible, whether we should? I think that we can find the crux of the matter right here. The underlying assumption is that we simply choose to believe this way - and others do not. Therefore, there is no inherent superiority to our belief - we just chose it, after all. It isn’t as if it’s intrinsically true. Therein lies the problem. This woman has ceded the grounds of truth to man, and removed it from the feet of God. She is not interested in God’s truth - at least not in practice. The last comment is particularly revealing as well.

“I don’t think we shed light by tossing Scripture (or Tertullian) back and forth between us.” This is a breathtakingly plain indictment of the grounds for her conception of truth. Scripture is not the only sure source of divinely revelatory truth to man, and for man. It is not the sole means whereby we mayknow God, and His requirements for us. It is merely something to be “tossed” - not “The Truth,” but merely “a truth” - for, and it is very apparent, there is no truth with a capital to her, and it saddens me to see it. I’ve been to her house, we’ve shared time together, and she’s been friends with my wife a decade and a half. She, however, is not seeing the Word as what it truly is. “the word of truth, in the power of God; by the weapons of righteousness for the right hand and the left”.

The Word is our only source of truth - the Sword of the Spirit. Living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart, divinely powerful for the destruction of fortresses. That is what the Word is. I truly grieve that she does not see it as such - and she will see this post - and my hope is that she may, perhaps, be shown to the Word by it. I pray that thereby the Lord may open her eyes as to the nature of what she dismisses in favor of a merely temporal ruler, and for the opinions of men, who relegate the divine Word to merely another opinion. I’m sorry, but it’s anything but opinion. The Gospel - and the Word which proclaims it, that we may proclaim it in turn, is an exclusive Gospel. It is the only way, the only truth, and the only life. I can only pray, and I hope you pray with me, that all of the temporal fluff that obscures the truth of the Word’s centrality will be revealed to us all more and more - and to her most of all. We cannot compromise our view of Scripture, and subject it to mere opinion, as if it has no more worth than the bare estimation of man. Scripture is God-breathed, and we must treat it as such.