Cold Case Christianity: The extent to which Mark relies on Peter's preaching can be reasonably doubted

This is my reply to an article by J. Warner Wallace entitled

Cold Case Christianity:
Mark’s Relationship With Peter Was the Foundation for His Gospel

Posted: 22 Aug 2018 01:35 AM PDT

The authorship of the New Testament Gospels has become a point of contention for many skeptics who deny the traditional attributions of Mark, Matthew or John.

Read any modern commentary on Mark written by a Christian scholar.  Christians are also having problems with the link between Mark and Peter.  Here's one evangelical Christian scholar who scoffs at the idea that Peter was the primary source of Mark:

Without doubt a close examination of Mark’s material will show that the evangelist did not simply write his Gospel based on his notes or memory of Peter’s teachings. The amazing similarity in language, style, and form of the Synoptic tradition between the Markan and non-Markan materials of Matthew and Luke (cf. John’s Gospel) hardly suggests that Mark’s materials were shaped by one man, be he either Peter or Mark.

Guelich, R. A. (2002). Vol. 34A: Word Biblical Commentary : Mark 1-8:26. 

Word Biblical Commentary (Page xxvii). Dallas: Word, Incorporated.

 With that kind of admission, the extent to which any particular passage in Mark constitutes a quotation from Peter is well-nigh impossible to resolve, thus justifying the skeptic to declare Mark's gospel inadmissible.

That is, if Wallace wishes to continue his farce of evaluating the gospels by the standard of modern American law; a trick he learned from Simon Greenleaf's similar 19th century effort.

Wallace, since you are so hot-to-trot about using American legal principles to evaluate the gospels, your inability to show exactly where Peter's input begins and ends in the Markan material, justifies excluding this "testimony" since we don't know whether something we read therein is from Peter, Mark, or other source Mark used, or something added by a later redactor. 

That later redactors can screw things up sufficiently to make it difficult to figure out what the original said, is clear from the controversy over the "long ending" of Mark.  It is likely a forgery, but it still managed to infect most of the manuscripts in a way sufficiently thorough as to enable a minority of Christian scholars today to make a cause for their authenticity that would sound convincing to somebody not already familiar with the evidence..

If you were being prosecuted for murder on the basis of a written affidavit of a now-dead person, whose various assertions about you and your crime were legitimately subject to the level of authorship and source controversy now plaguing Mark's gospel, you'd be screaming your head off that such affidavit is more prejudicial than probative for its tendency to confuse the jury on who exactly is making the assertions.  You'd be making a motion to have such affidavit rendered inadmissible.

Mark’s Gospel is of particular importance due to its early dating and relationship to the other Gospels. In spite of the fact Mark isn’t mentioned as an eyewitness in any of the Gospel accounts, there are many good reasons to accept his authorship and regard his Gospel as an accurate record of the life, ministry, death and resurrection of Jesus. The repeated and unanimous testimony of the early Church describes Mark’s Gospel as an accurate record of Peter’s teaching, captured faithfully by Mark acting as Peter’s scribe.

 The early church was also unanimous that Matthew and Luke were written before Mark, a position you and most other Christian scholars now disagree with.  So apparently, "unanimous church tradition" isn't quite as powerful as you'd like the reader to believe.

Papias, Irenaeus, Justin Martyr, Clement of Alexandria, Eusebius, and Tertullian attribute the Gospel to Mark, and Mark is also described as the author in the Muratorian Fragment and the Anti-Marcionite Prologues.

I don't have a problem with Mark writing the gospel.  I have a problem with the idea that any of his specific statements came from the mouth of Peter.  Here's one reason why:

Assuming, as most Christian scholars do, that Matthew used Mark as a source, why is Matthew's version of Peter's confession and Jesus' answer thereto, far longer than Mark's account?

Mark 8

Matthew 16

27 Jesus went out, along with His disciples, to the villages of Caesarea Philippi; and on the way He questioned His disciples, saying to them, "Who do people say that I am?"  28 They told Him, saying, "John the Baptist; and others say Elijah; but others, one of the prophets."   29 And He continued by questioning them, "But who do you say that I am?"  Peter answered and said to Him, "You are the Christ."   30 And He warned them to tell no one about Him.  31 And He began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again.

13 Now when Jesus came into the district of Caesarea Philippi, He was asking His disciples, "Who do people say that the Son of Man is?"  14 And they said, "Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets."  15 He said to them, "But who do you say that I am?"  16 Simon Peter answered, "You are the Christ, the Son of the living God."  17 And Jesus said to him, "Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven.  18 "I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it.  19 "I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven."  20 Then He warned the disciples that they should tell no one that He was the Christ.  21 From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day.

 What's more likely?

That Peter also said "the son of the living God" part, yet Mark knowingly "chose to exclude" that part?

That Jesus replied with all the commentary seen in Matthew's account, but that Mark, knowing that was Jesus' full reply, knowingly "chose to exclude" this?

Or that Matthew, the later author, is creatively using fiction to embellish the earlier primitive tradition in ways that enhance the theological significance of this conversation between Peter and Jesus? 

Regardless of whether a Christian can show that they themselves can be reasonable to reject this theory, skeptics can be reasonable to conclude that if Mark knew Peter had said "the son of the Living God", Mark would never have "chosen to exclude" this.  So the more you credit Mark to Peter, the more you credit Peter with giving Mark an unbelievably shortened version of events.

Before we begin to look at some of the internal evidences for Peter’s connection to the Gospel of Mark, we ought to recognize Peter and Mark’s relationship as it is described in the New Testament. Mark is traditionally considered to be the “John Mark” mentioned as a companion of Paul in the Book of Acts. If this is true, Mark was a cousin of Barnabas (Colossians 4:10) and originally fell from favor with Paul when he failed to continue on an evangelistic journey with Paul and Barnabas as a young man. This caused the two older men to separate; Barnabas continued on with Mark and Paul continued with Silas (Acts 15:37-40).

 Correct, and the fact that Paul disqualified Mark from further ministry due to previously abandoning the mission work, continues to stand as legitimate impeachment against Mark's integrity.  That is, Mark may have authored a gospel and become involved in apostolic activities, but he regarded the whole business as something less than exciting or transforming, a bit of apathy we would hardly expect if any apostles he was running around with were doing any of the miracles the book of Acts ascribes to them (Acts 5::15, 8:13, 15:12).  Here's the Acts 15 story on why Paul discredited Mark from future mission work:

36 After some days Paul said to Barnabas, "Let us return and visit the brethren in every city in which we proclaimed the word of the Lord, and see how they are."
 37 Barnabas wanted to take John, called Mark, along with them also.
 38 But Paul kept insisting that they should not take him along who had deserted them in Pamphylia and had not gone with them to the work.
 39 And there occurred such a sharp disagreement that they separated from one another, and Barnabas took Mark with him and sailed away to Cyprus.
 40 But Paul chose Silas and left, being committed by the brethren to the grace of the Lord. (Acts 15:36-40 NAU)

Wallace continues:

Mark eventually became a close associate of Peter; this is evident in two pieces of Biblical evidence. First, it appears Peter was part of a Christian group in Jerusalem that met in Mark’s home. When Peter miraculously escaped from jail (assisted by the angel of the Lord), he returned to this group to tell them the good news:

Acts 12:12-14

When this had dawned on him, he went to the house of Mary the mother of John, also called Mark, where many people had gathered and were praying. Peter knocked at the outer entrance, and a servant girl named Rhoda came to answer the door. When she recognized Peter’s voice, she was so overjoyed she ran back without opening it and exclaimed, “Peter is at the door!”

 Which is precisely why Mark's failure to mention the Jerusalem resurrection appearances (Acts 1:1-3) is a silence that screams.  Had Mark been a true convert to the faith and was a close personal friend of Peter, it is highly unlikely that either

a) Peter would keep the Acts 1:3 resurrection appearances from Mark or
b) that Mark would know of them but choose to avoid mentioning them.

Mark's allegedly living in Jerusalem would make it reasonable to suspect that, if Acts 1:3 is telling the truth, Mark would both know about AND desire to mention these Jerusalem resurrection appearances.

Even if we allow everything desired by the minority of scholars who press for the authenticity of Mark's long ending, still, Mark's "long ending" doesn't mention anything about 40 days of resurrection appearances, still less anything about 40-days worth of kingdom-of-God teachings from the risen Christ,  when we'd rather suspect that Mark would think the risen Christ's teachings about the kingdom of God (Acts 1:3) were at least equally as important, if not more important, than the teachings on the same subject which Christ gave before dying (Mark 1-15).

Peter appears to have been well known to Mark, and over the course of time, Mark became even closer to Peter as he ministered throughout Asia Minor and Rome. By the time Peter wrote his first epistle, Mark had become like a son to him:

1 Peter 5:13

She who is in Babylon, chosen together with you, sends you her greetings, and so does my son Mark.

Mark was a common name, you don't really know whether the author traditionally associated with the gospel is the exact "Mark" mentioned in that epistle.  Critics can be reasonable to doubt this or call it inconclusive, whether you can conform the evidence to your own theory or not.

In fact, Mark’s relationship with Peter seems to parallel Luke’s relationship to Paul. Every time Paul mentions Luke, he also mentions Mark (see Colossians 4:10-14, 2 Timothy 4:11, and Philemon verse 24). Mark and Luke clearly knew each other, and this relationship as “co-Gospel authors” is consistent with Luke’s opening statement in the Gospel of Luke:

Luke 1:1-4

Inasmuch as many have undertaken to compile an account of the things accomplished among us, just as they were handed down to us by those who from the beginning were eyewitnesses and servants of the word, it seemed fitting for me as well, having investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellent Theophilus; so that you may know the exact truth about the things you have been taught.

 Except for one small problem:  Most Christian scholars say Luke used Mark's gospel as a textual source to some degree, but Luke gives the false impression in his Preface that he relied ONLY on "eyewitness" testimony, because he doesn't mention any other source except eyewitnesses.

Luke clearly describes himself as a careful investigator rather than a firsthand eyewitness to the life of Jesus. He also said he had access to the eyewitnesses and those who received the testimony of these witnesses.

 No, his preface does not express or imply that he had access to those who received the testimony of the eyewitnesses.  Even if such fact could be shown from other evidence, all that matters is what impression Luke intended to give about his sources.  We need not speculate why so many fundamentalist scholars continually talk about Luke interviewing "eyewitnesses".

This would, of course, have included Mark, a man with whom he obviously had repeated contact (according to Paul’s letters). Luke curiously described his account as being written “in consecutive order,” a meaningful statement when you consider what Papias said about Mark’s Gospel:

“Mark became Peter’s interpreter and wrote accurately all that he remembered, not, indeed, in order, of the things said and done by the Lord.”

 What you don't tell the reader is that other inerrantist Christian scholars discount the "consecutive order" or "chronological order" interpretation, in favor of one that says Luke was talking about writing in "logical" order:

To write an orderly account. The exact meaning of “orderly” is uncertain. It can refer to a temporal (Acts 3:24), geographical (18:23), or literary-logical sequence (11:4). The fact that Peter in 11:15 stated that the Spirit came upon Cornelius as he began to speak, whereas in 10:44–45 the Spirit came after Peter had spoken for some time, indicates that the “order” Luke was referring to was a logical rather than a chronological one.

Stein, R. H. (2001, c1992). Vol. 24: Luke (electronic ed.). Logos Library System;
The New American Commentary (Page 65). Nashville: Broadman & Holman Publishers.

Wallace continues:

In the opening lines of his Gospel, Luke appears to be acknowledging Mark as a source who had direct contact with the eyewitnesses, distinguishing his Gospel from Mark’s on the basis of its orderly format.

 Sorry, Luke's preface says nothing about his alleged used of secondary sources.  And should you trifle that ancient historians might have viewed second-hand sources as having the same probative value as first-hand sources, your happiness about the "eyewitness" nature of the gospels must wane accordingly.  Or else your continuing to evaluate the gospels via the modern American court system will make it clear how you prioritize marketing Jesus above the less attractive scholarly truth.

In addition, Luke quotes Mark more than any other source, repeating or quoting entire passages offered by Mark (350 verses from Mark appear in Luke’s gospel).

Which is precisely why Luke's admission to using "eyewitnesses" as sources is so problematic.  If you got most of your story from second-hand sources, would you tell others that you relied on "eyewitnesses" and avoid mentioning you also used hearsay?  Hopefully not.

Luke recognized Mark’s relationship with Peter, much like his own with Paul, and considered Mark to be a reliable source.

Not true.  Mark 4:38 says:

 38 Jesus Himself was in the stern, asleep on the cushion; and they woke Him and said to Him, "Teacher, do You not care that we are perishing?" (Mk. 4:38 NAU)

When Luke found this in Mark, he changed the disciple's reaction so it was less accusatory than the original:

 24 They came to Jesus and woke Him up, saying, "Master, Master, we are perishing!" And He got up and rebuked the wind and the surging waves, and they stopped, and it became calm. (Lk. 8:24 NAU)

You say Luke found Mark a reliable source?  Maybe that's why inerrantist Christian scholars admit Luke "toned down" Mark's apparently too-candid assertions:

The disciples’ question strongly rebukes Jesus and is another example of Mark’s candor, which Matt 8:25 and Luke 8:24 tone down.

Brooks, J. A. (2001, c1991). Vol. 23: Mark (electronic e.). Logos Library System;

The New American Commentary (Page 87). Nashville: Broadman & Holman Publishers.

Wallace continues:

On the basis of the relationship between Mark and Peter, it is reasonable to conclude the testimony of history accurately describes Mark’s connection to the Apostle. Mark acted as a scribe for Peter and recorded his teaching and preaching in his Gospel.

 But on the basis of the counter-arguments I've given here, Mark's relationship to Peter would be moot even if all biblical descriptions of it were 100% accurate. 

Finally, that Mark is a record of Peter's preaching is suspicious in light of the fact that none of the apostles in Acts give their audiences even one Christ-saying that appears in the gospels, a matter wholly at odds with the idea that the numerous Christ sayings in Mark show us the content of Peter's preaching.

The same is true for Paul.  Despite the allegedly risen Christ saying the gospel to the Gentiles was the exact same thing he taught the original apostles (Matthew 28:20, the part of the Great Commission that most Christians forget), Paul clearly did not find the actual words of Jesus to be necessary to the gospel, contradicting the viewpoint on the subject held by all 4 gospel authors, who clearly think Jesus' actual words are an essential part of the Gentile gospel.

In conclusion, the hypothesis that Peter stated all of the things recorded in Mark's gospel, is absurd, and yet once it is granted that Mark used otherwise unknown sources beyond Peter, it becomes reasonable for critics to deny that Mark's gospel is "based" on "eyewitness" testimony.  

If you were prosecuted for murder in court on the basis of an affidavit that had as many source and authorship problems as Mark's gospel does, suddenly, you'd find the bible-skeptic's skepticism to be reasonable, and you'd scream your head off that such a problematic document cannot enable a jury to reasonably decide who said what, or to decide the necessary credibility issues.  You'd seek a court order declaring such affidavit inadmissible, and so do we. 

Or you can keep fantasizing that evaluating the gospels with modern American court rules is a fun way to exploit religion for profit.  Cool marketing gimmick?  Yes.  Convincing case?  Not in the least. 

Frank Turek's absurd belief in objective morality

 Christian apologist Frank Turek increased his popularity with his "Stealing from God" book that he supports with book-tours in which he attempts to argue that morals are objective, so since this requires an objective moral law giver, and atheism provides none, the existence of objective morals necessarily implies the existence of God, hence, atheism is false.


Turek says, in an article entitled Atheists have no basis for morality:

Monday night at UNC Wilmington, despite no cooperation from the school (see my last post), just over 200 people showed up for part 1 of I Don’t Have Enough Faith to be an Atheist. 

Maybe god is punishing you for misrepresenting him and mistaking your marketing bells and whistles for the wooing of the Holy Spirit.  Just a thought.

Several atheists asked questions– actually made statements– and struggled greatly when I asked them to offer some objective basis for morality from their atheistic worldview. 

 Then they were not very educated about matters of morality.  You won't find the atheist writing at this blog to be struggling, to any degree, to answer your ridiculous questions and challenges.

For now, your question was illogically loaded.  The only reason to ask an atheist for an objective basis for morality, is because that atheist thinks morality does indeed have an objective basis.  Any such atheists are wrong.  If atheism is true, morality does not have an objective basis (i.e., a basis that transcends humanity).

Also, the fact that most humans are social mammals logically requires that they find unacceptable any acts that inhibit the thriving and surviving of the members.  Murder reduces the numbers of living things and deceases chances of thriving.  Rape increases the likelihood of additional children that were not planned and thus strain the group's resources.  Since no theory needs to be 100% perfect and explain every last little electron in the universe, the issue is not whether the naturalistic theory is comprehensive, but whether it is reasonable.  It is.  The naturalistic explanations for why most people find rape and murder to be immoral, are reasonable.  Merely calling them 'opinion' does nothing to show the theory unreasonable.  Some moist robots have an atomic configuration that motivates them to care about the survival of others.

On the other hand, the explanatory theory that says "God put his laws into our hearts" is beset by far worse shortcomings and fallacies:

What is the reason we cringe at the thought of burning teen prostitutes to death?  Because the god who required this in other cultures (Lev. 21:9) has put his laws into our hearts?  Or because the culture we are born and raised in can have a very profoundly strong impact in shaping our moral opinions?

Turek's explanation cannot point to any specific empirical evidence of a god putting his laws into our hearts, while the entire business smacks of telepathy and other foolishness that we know is bullshit.  At the same time, the naturalistic theory can point to the lower animal world, those who Turek agrees are not made in the image of god, and we find that those calibrated to care about survival of the group, do indeed also find murder and rape unacceptable.

What standard is Turek using to form his belief that rape is objectively evil?  It cannot be the bible or 'god', since Isaiah 13:16 would then have God causing men to rape women, that is, have God acting contrary to his own nature.

  They kept trying to give tests for how we know something is moral rather than why something is moral. 

That's easy.  Try the Constitutions and Laws of the country you were born in.  They reflect the moral outlook of the majority of the people. 

One atheist said “not harming people” is the standard.  But why is harming people wrong if there is no God? 

If you mean "objectively wrong", then harming people isn't wrong, because there is no objective standard governing the question of which human activities constitute immoral harm.  Furthermore, "harm" is subjective and requires analysis of context.  Doctors cause harm all the time, but most of us say this is justifiable because the harm creates a greater future good.  So it is the same in other areas of life. 

If you "subjectively wrong", then the wrongness of harming people does not go any further back than the human being who is calling it wrong, and perhaps the other human beings in the world who agree with him.  But again, that doesn't establish that the moral opinion is objective.

Another said, “happiness” is the basis for morality.  (After I asked him, “Happiness according to who, Mother Teresa or Hitler?,”  he said, “I need to think about this more,” and then sat down.) 

 Thus indicating that these atheists were woefully uneducated about the matters to justify pontificating about them as they tried.  

This says nothing about the intelligence of these people– there just is no good answer to the question.  

 Incorrect, you appear to have been addressing absolute dolts.  The reason you find a lot of people agreeing with you that morals have an objective basis that transcends humanity is because the vast majority of people have never taken an introductory course in moral philosophy.  You are dishonestly trading on their strong personal views and their ignorance.  Your problem is that the naturalistic explanation for most humans in history agreeing certain acts are immoral, reasonably accounts for all the empirical data, at which point, there is no compelling "need" to invoke god to explain it.

Most humans are social animals who desire the company and fellowship of other humans.  Since unrestrained murder and rape would clearly hamper the human's instinctive goal to both survive and thrive, it is instinctive for humans to view murder and rape as unacceptable behavior.   You don't think the insects are made in the image of god, yet the social insects like wasps will attack you if you do thinks to disrupt their social goals, such as throwing dirt clods at wasp-nests.  The same is true for most of the higher order mammals.  Anything that inhibits their ability to survive or thrive as a group, is automatically deemed unacceptable and deserving of suppression.

You cannot avoid this rebuttal by doing what you do best, and pretending that an endless series of "but how do you know that?" will help you save face. Humans are instinctive social animals, so that is quite sufficient to explain why those who desire most to live in groups agree that things like rape and murder are unacceptable.  Questions about how humans were created, etc, are another topic.

Without God there is no basis for objective morals. 

Correct.  That doesn't mean subjective morals cannot exist.  There is no proving to another person that the subjective morals of modern-day America are "better". All we can say is that if you act contrary to those morals, you will be put in jail or killed. 

And God himself in Genesis 6:6-7 must have come to feel that his prior decision to create mankind was immoral, or else he wouldn't have "regretted" doing so.  No, Turek, there is nothing in the grammar, immediate context, larger context or genre of Genesis 6 to suggest that this oassage is an "anthropomorphism", so it is reasonable to take it equally as literally as the other events in the context.  In that case, your own God contradicts his own morals, since it was HE who created mankind, and HE who later discovered that said creative act was immoral.  If God didn't think creating man was immoral, what does it mean to say God "regretted" making mankind?  If you think your prior decision was morally good, could you ever "regret" it?  No, not unless you start thinking that decision wasn't as good as you had first thought. 

And Christians must be without god, because they are often dogmatic in their moral disagreements with one another:

• Does the Christian god think it morally good for a Christian adult to join a worldly military?  How long must the atheist analyze this in-house debate among Christians, before they are justified in drawing the conclusion that there is no objective moral law governing the question?  2 weeks?  20 years?
• Does the Christian god think it morally good for voluntary abortion to end a pregnancy caused by rape?  How long must the atheist analyze this in-house debate among Christians, before they are justified in drawing the conclusion that there is no objective moral law governing the question?  2 weeks?  20 years?
• Does the Christian god think it morally god for married Christian couples to use condoms?  How long must the atheist analyze this in-house debate among Christians, before they are justified in drawing the conclusion that there is no objective moral law governing the question?  2 weeks?  20 years?
• Is corporal punishment of kids morally good?  How do you know what level of non-lethal pain is the maximum that objective goodness will allow?   Why would Proverbs 22:15 and other passages require striking kids with a "rod", if the level of force it is talking about would not produce any more pain or injury than what could be produced by the "tap" of an open hand that so many Christians think is the limit?  Proverbs 20:30 has only good things to say about beatings that produce bruises, and contrary to popular belief, "immediate context" does not always prevail when dealing with Proverbs.  While some commentators try to get away from a moral nightmare by pretending that the "immediate context" of Proverbs 20:30 restricts that passage to mere judicial beatings of adults in criminal courts:

20:30 In context this is not parental discipline but beatings administered by the king’s officers as punishment for crime. Yahweh can peer directly into a person’s innermost being (v. 27), but the king can touch the criminal’s soul by harsh retribution.

Garrett, D. A. (2001, c1993). Vol. 14: Proverbs, Ecclesiastes, Song of songs (electronic ed.). Logos Library System; The New American Commentary (Page 179). Nashville: Broadman & Holman Publishers.

 Other equally Christian scholars maintain that the way different Proverbs about different matters are often strung together, you cannot limit what one of them is talking about by appeal to "immediate context":

With the book of Proverbs one can select at random a single verse or two and observe a complete unity of thought in them that may not have any real connection with what precedes or follows. Yet this does not hinder interpretation of its meaning

 Ardel B. Caneday, Qoheleth: Enigmatic Pessimist Or Godly Sage?, 
GTJ—V7-#1—Spr 86—31

• And if Proverbs 20:30 is extolling the goodness of the criminal receiving bruises and welts from the corporal punishment inflicted by a court....do you agree that human courts achieve objective moral good by physically beating convicted criminals, yes or no?  Or did you suddenly discover that god's objective biblical morals don't apply if the culture in question is too different from the biblical culture?  Sound like cultural relativism to me.
• How do you know that vigilante justice is objectively immoral, given that Peter in Acts 5:29 appears to have found an exception to Romans 13?  If there are pacifist exceptions to Romans 13 wherein you can safely disregard worldly law, then how do you know that pacifist exceptions are the only types that exist?  How do you know where to draw the line?  What makes you so sure that God doesn't wish to act through you personally to murder the convicted and self-confessed pedophile living locally in your neighborhood?  Before you answer, ask how many tears you'd shed if you found that this man was found gunned down in a ditch earlier this morning.  You won't exactly be clearing your schedule just to make time to attend his funeral, amen?  And your own bible requires that the person who murdered the pedophile was doing the will of God regardless of how the death was actually achieved (Deut. 32:39, Job 14:5). 
• Is it morally good to torture babies to death?  If not, then you must think your god once violated his own objective morals in torturing to death the baby born to King David and Bathsheba:

  13 Then David said to Nathan, "I have sinned against the LORD." And Nathan said to David, "The LORD also has taken away your sin; you shall not die.
 14 "However, because by this deed you have given occasion to the enemies of the LORD to blaspheme, the child also that is born to you shall surely die."
 15 So Nathan went to his house. Then the LORD struck the child that Uriah's widow bore to David, so that he was very sick.
 16 David therefore inquired of God for the child; and David fasted and went and lay all night on the ground.
 17 The elders of his household stood beside him in order to raise him up from the ground, but he was unwilling and would not eat food with them.
 18 Then it happened on the seventh day that the child died.  (2 Sam. 12:13-18 NAU)

The baby obviously wasn't "deserving" of this torture, and yet v. 18 indicates the torture lasted for seven days.  Oh, did I forget?  This doesn't even qualify as the child being punished for the sins of the father.  Before the child was stuck by God, Nathan the prophet said God had "taken away" David's sins (v. 13).  God's torture of the baby cannot be considered "punishment" in any way, since the "taking away" obviously operated to exempt David himself from the death penalty required for adultery and murder.

• If God really is the author of all murder and death (Deut. 32:39) and has set a specific number of days for each human to live, a number they cannot increase or decrease (Job 14:5), then how can you say murder is immoral?  If a man pulls out a gun and shoots the Christian bank teller dead, this is also God calling that bank teller home...it is not limited to the earthly perspective of "murder".  if those bible passages are true, you are calling God's own actions objectively immoral when you call murder immoral.  How long must the atheist analyze this in-house debate among Christians, before they are justified in drawing the conclusion that there is no objective moral law governing the question?  2 weeks?  20 years?
• Does god approve of a legislature taking the death penalty, usually applicable only to murder, and extending it to other crimes such as child rape?  Not a few people were angered when a man who nearly fatally raped his daughter, escaped Louisiana's death penalty for that crime when the US Supreme Court found such law to be cruel and unusual. 
• Does God think it is moral or immoral that America's courts have a general rule generally excluding hearsay?  The fact that most of the bible is in hearsay form and allegedly comes from God, requires that the answer is "immoral".  Yet if Christians were to start a movement to overturn the court rule banning hearsay, it would likely trigger a legal war that would produce various degrees of harmful collateral damage, such as wronged Plaintiffs preferring to take the law into their own hands instead of having the matter adjudicated in a court that foolishly allows hearsay.
• If rape is objectively immoral, why does God claim responsibility for causing men to rape women in Isaiah 13:16?  Even conservative Christian commentators admit God was "taking responsibility" for these and other atrocities in the immediate context, such as beating children to death:

 13 Therefore I will make the heavens tremble, And the earth will be shaken from its place At the fury of the LORD of hosts In the day of His burning anger.
 14 And it will be that like a hunted gazelle, Or like sheep with none to gather them, They will each turn to his own people, And each one flee to his own land.
 15 Anyone who is found will be thrust through, And anyone who is captured will fall by the sword.
 16 Their little ones also will be dashed to pieces Before their eyes; Their houses will be plundered And their wives ravished.
 17 Behold, I am going to stir up the Medes against them, Who will not value silver or take pleasure in gold.
 18 And their bows will mow down the young men, They will not even have compassion on the fruit of the womb, Nor will their eye pity children.   (Isa. 13:13-18 NAU)

17–18 As the macabre scene resulting from the cosmic quake passes, the finger points to historical movement. Yahweh calls attention to stirrings among the feared Medes for which He claims responsibility.

Watts, J. D. W. (2002). Vol. 24: Word Biblical Commentary : Isaiah 1-33.
Word Biblical Commentary (Page 198). Dallas: Word, Incorporated.

What now, Turek?  Do atheist bible critics have an intellectual obligation to study the convoluted tortured reasonings of Christianity's 500-year old in-house Calvinist-Arminian debate on the biblical extent of God's sovereignty (or the 1500 year old Augustinian/Pelagian debate),  before they can be justified to draw conclusions here?  If so, how long must the atheist study such debates before they can justifiably draw conclusions about it?  2 weeks?  20 years?

And don't forget, Turek:  Calvinists are Christians who say the bible teaches that God secretly wills for us to violate his revealed will:

If someone disobeys God's revealed will, that's because God "secretly" willed them to disobey his revealed will. (Steve Hays, from Triablogue)

• When we jaywalk, would it be objectively morally good to consider this sufficient to prove us guilty of murder?  Before you balk at the stupidity of such a suggestion, read James 2:10-11 for the first time in your life, and ask yourself how feverishly stupid it would be to try and make such careless sophistry apply in real-world situations:

 10 For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all.
 11 For He who said, "DO NOT COMMIT ADULTERY," also said, "DO NOT COMMIT MURDER." Now if you do not commit adultery, but do commit murder, you have become a transgressor of the law. (Jas. 2:10-11 NAU)

Then tell yourself that such sophistry does apply in the allegedly real-world situation of your guilt before god.  Then tell yourself that the only people who are allowed to invoke the mysterious ways of God to get their asses out of a theological jam are Trinitarian bible-inerrancy-believing evangelical Protestants.

It is reasonable to expect that if the Christian god exists and has imposed 'objective' morals on humanity, he would not remain so silent and hidden from his own genuine seekers, as to facilitate such moral division among genuinely born-again Christians.  One reasonable conclusion is that Christians who read the same basic bible and hold the same theological tenets always disagree about moral issues they find to be "important" because there is no objective moral law giver.

It’s just Mother Teresa’s opinion against Hitler’s. 

 That's exactly right.  Most citizens of most countries are civilized and have common sense.  Nation would not likely rise against nation in war if knowing which morals come from God was the pre-skool matter that Turek pretends it to be.

The atheists’ responses to the cosmological and design arguments– the arguments that show us that the universe exploded into being out of nothing and did so with amazing design and precision– were “we don’t know how that happened.”

 Once again, you capitalize unfairly on ignorant atheists.  That would be like the atheist concluding Christianity is false because of all the stupidity he can find in a KJV Only Pentecostal church that allows its members to play with live rattlesnakes.  Stop pretending that defeating an ignorant atheist means defeating atheism.  It is illogical.

As far as the cosmological arguments, Turek has a serious problem:  Genesis 1 and 2  would NEVER have caused its originally intended pre-scientific audience to think the "beginning" started with an explosion, as nothing therein is expressed or even implied.  Nothing could be a more flagrant example of eisogesis than Truek reading modern science's big-bang theory into Genesis 1-2.  He may as well read macro-evolution into it as well.  Not only does the Big Bang contradict Genesis 1 and 2 (which set forth God's work as the result of a carpenter or artist), plenty of conservative bible-inerrancy-believing creationist Christians agree the BB is bullshit, such as Institute for Creation Research.

Now Turek cannot say it is the blinders of atheism and rebellion toward god that cause an atheist to be blind to the Big Bang in Genesis 1 and 2, unless he wishes to accuse his own born-again Christian brothers of being atheists.

   This is simply an evasion of the evidence that clearly points to an eternal, immaterial, powerful, intelligent, personal and moral First Cause of the universe.   Since nature itself was created, this Cause must be beyond nature or “supernatural.”

Sorry, the arguments for the universe being created, are unpersuasive to say the least, while the evidence that the field of planets and stars extends infinitely in all directions is rather clear from the fact that astronomers continue increasing their estimate of the number of stars with each passing decade:  "There are a dizzying 2 trillion galaxies in the universe, up to 20 times more than previously thought, astronomers reported on Thursday."

Even astronomers who disagree with the infinite-space model agree it is at least possible, and that's a serious problem for the lemon-head apologists who want us to think an infinite universe model is "illogical" or otherwise not a valid option:

GREENFIELDBOYCE: So it goes on, but is it infinite? Chuck Bennett is an astrophysicist at Johns Hopkins University.  

CHUCK BENNETT: It is somewhat unimaginable, but quite possible that our universe simply goes on forever.

The issue is not which cosmological theory is "true", that is a child's approach.  The issue is whether theories of the universe that make it harder for you to "prove god" can be reasonable.  They can.  It isn't like the infinite universe model is on the order of flat-earth or ancient astronauts.

I end with a challenge to the stupid fundamentalists who believe hell's fire is more literal than symbolic, and who deny any possibility of second chances for those who die after knowingly rejecting the gospel:


Suppose you are the parent of a 10 year old girl who hasn't actually believed the gospel just yet, she simply goes through the motions like so many other kids.  She is invited to a church that promotes whatever  specific doctrinal bullshit you consider minimally necessary to true orthodoxy.   She goes, they tell her the true gospel, they ask if she wants to repent, she says no, and on the way home, while having no personal faith in Christ, dies in a car accident.  That is, she died immediately after knowingly refusing to obey the revealed gospel.  God then shows you a vision of her being tormented by the flames of hell, and tells you this torture will go on for all eternity, because God thinks 10 years old is the age of accountability for that particular child.

Suppose every time you attend church thereafter and sing songs about God's eternal 'love', God puts this vision of your daughter's real, current, irreversible and eternal suffering into your mind.  Your daughter is screaming in mindless agony in this torture-by-fire WHILE you are smiling and happily clapping your hands in church to songs about about the wonderfully comforting love of the God who is, at the same time, torturing your child.

Could you continue worshiping God in good conscience if you had that much precise information about the ultimate fate of a deceased child?

Or did you suddenly discover that the biggest problem in your life right now can be solved by suddenly discovering that the age of accountability is 37?

How to make all these problems disappear in one fell swoop?  Become an open theist.

Cold Case Christianity: The astronomical errors of Job and Judges

 This is my reply to an article by J. Warner Wallace entitled

Cold Case Christianity:

Is the Astronomy in the Book of Job Scientifically Consistent?

Posted: 17 Aug 2018 01:09 AM PDT

In the past, I’ve posted a number of scientific consistencies found in the Old Testament.

 And we worry about the bible being consistent with science about as much as we worry about ancient Greeks being consistent with science.

While I think there are good reasons why God might not reveal advanced scientific details in Scripture,

 No dice:  God could have been far more explicit in having bible authors predict today's events.  Like your typical spiritist, god's "predictions" of the future are often conveniently vague enough that it is exceptionally difficult or impossible to decide what they are talking about..while the more explicit predictions are either dated after the fulfilling event, or turned out simply to be wrong.

I do expect God’s Word to be scientifically consistent with the world we experience.

That's because you've chosen a model of bible inerrancy that other Christian scholars have rejected:

In The Lost World of Scripture: Ancient Literary Culture and Biblical Authority, (IVP Academic, 2013), John H. Walton and D. Brent Sandy argue that the Israelites literally believed in unscientific concepts:

Even though people in Israel believed there were waters above the earth held back by a solid sky, or that cognitive processes took place in the heart or kidneys, the illocution of the texts is not affirming those beliefs as revealed truth...So for example, it is no surprise that ancient Israel believed in a solid sky, and God accommodated his locution to that model in his communication to them. But since the illocution is not to assert the true shape of cosmic geography, we can safely set those details aside as incidental without jeopardizing authority of inerrancy." (p. 45-46)

Wallace continues:

One interesting scientific consistency seems to exist in the ancient book of Job. I am obviously not a scientist or astronomer, so I’ll try to provide links to the references you might use to further investigate these claims. As you may remember, Job was extremely wealthy and had a large family. Tragedy struck and Job lost his wealth, his children and his wife. Job eventually began to accuse God of being unjust and unkind. In response to Job’s complaining, God challenged Job’s authority and power relative to His own. God asked the following series of questions to demonstrate Job’s comparative weakness:

Job 38:31-32

Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion? Canst thou bring forth Mazzaroth in his season? Or canst thou guide Arcturus with his sons?

The text refers to three constellations, Pleiades, Orion and Arcturus (the fourth, Mazzaroth, is still unknown to us). In the first part of the verse, God challenged Job’s ability to “bind the sweet influences of Pleiades.” It’s as if He was saying, “Hey Job, you think you can keep Pleiades together? Well, I can!” As it turns out, the Pleiades (also known as the Seven Sisters) is an open star cluster in the constellation of Taurus. It is classified as an open cluster because it is a group of hundreds of stars formed from the same cosmic cloud. They are approximately the same age and have roughly the same chemical composition. Most importantly, they are bound to one another by mutual gravitational attraction. Isabel Lewis of the United States Naval Observatory (quoted by Phillip L. Knox in Wonder Worlds) said, “Astronomers have identified 250 stars as actual members of this group, all sharing in a common motion and drifting through space in the same direction.” Lewis said they are “journeying onward together through the immensity of space.” Dr. Robert J. Trumpler (quoted in the same book) said, “Over 25,000 individual measures of the Pleiades stars are now available, and their study led to the important discovery that the whole cluster is moving in a southeasterly direction. The Pleiades stars may thus be compared to a swarm of birds, flying together to a distant goal. This leaves no doubt that the Pleiades are not a temporary or accidental agglomeration of stars, but a system in which the stars are bound together by a close kinship.” From our perspective on Earth, the Pleiades will not change in appearance; these stars are marching together in formation toward the same destination, bound in unison, just as God described them.

The fact that it says the "sweet" influences ought to indicate it isn't talking about truths of physics.  Unless you think gravitational attraction of stars is something that tastes like sugar?  Furthermore:

 31 "Can you bind the chains of the Pleiades, Or loose the cords of Orion?
 32 "Can you lead forth a constellation in its season, And guide the Bear with her satellites?
 33 "Do you know the ordinances of the heavens, Or fix their rule over the earth? (Job 38:31-33 NAU)

Did other cultures also see constellations in the sky? 
Nearly every culture on Earth has seen patterns in the stars.

Job clearly errs by saying Pleiades, Orion, and the Bear "rule over the earth" (33).  No astronomer believes this.

Job has other problems:

 2 "In truth I know that this is so; But how can a man be in the right before God?
 3 "If one wished to dispute with Him, He could not answer Him once in a thousand times.
 4 "Wise in heart and mighty in strength, Who has defied Him without harm?
 5 "It is God who removes the mountains, they know not how, When He overturns them in His anger;
 6 Who shakes the earth out of its place, And its pillars tremble;
 7 Who commands the sun not to shine, And sets a seal upon the stars;
 8 Who alone stretches out the heavens And tramples down the waves of the sea;
 9 Who makes the Bear, Orion and the Pleiades, And the chambers of the south;
 10 Who does great things, unfathomable, And wondrous works without number.
 11 "Were He to pass by me, I would not see Him; Were He to move past me, I would not perceive Him.   (Job 9:2-11 NAU)

 Job apparently thinks earthquakes are caused by God (6) when today we know better.
 Job thinks night comes around because God commands the sun to stop shining (7).  If you can get away from Job's scientific errors by screaming "poetry", why would you insist that the part of the poetry you quote is an exception?

And Job apparently thought the stars really were angels or "sons of God":

7 When the morning stars sang together And all the sons of God shouted for joy? (Job 38:7 NAU)


The Institute for Creation Research wonders at the bible's frequent identification of stars with angels:

The frequent identification of angels with stars in the Bible (note Job 38:7; Revelation 12:4; and many others) is most intriguing, especially in view of the fact that there is no similarity between them whatsoever.

Wallace continues:

The next section of the verse describes the Orion constellation. God once again challenged Job, this time to “loose the bands of Orion.” God was referencing the “belt” of Orion; the three stars forming the linear “band” at Orion’s waist. God appeared to be challenging Job in just the opposite way he had in the first portion of the verse. Rather than bind the Pleiades, God challenged Job to loosen Orion. It’s as if He was saying, “Hey Job, you think you can loosen Orion’s belt? Well, I can!” Orion’s belt is formed by two stars (Alnilam, and Mintaka) and one star cluster (Alnitak). Alnitak is actually a triple star system at the eastern edge of Orion’s belt. These stars (along with all the other stars forming Orion) are not gravitationally bound like those in Pleiades. Instead, the stars of Orion’s belt are heading in different directions. Garrett P. Serviss, a noted astronomer, wrote about the bands of Orion in his book, Curiosities of the Sky: “The great figure of Orion appears to be more lasting, not because its stars are physically connected, but because of their great distance, which renders their movements too deliberate to be exactly ascertained. Two of the greatest of its stars, Betelgeuse and Rigel, possess, as far as has been ascertained, no perceptible motion across the line of sight, but there is a little movement perceptible in the ‘Belt.’ At the present time this consists of an almost perfect straight line, a row of second-magnitude stars about equally spaced and of the most striking beauty. In the course of time, however, the two right-hand stars, Mintaka and Alnilam (how fine are these Arabic star names!) will approach each other and form a naked-eye double, but the third, Alnita, will drift away eastward, so that the ‘Belt’ will no longer exist.” Unlike the Pleaides clusters, the stars in the band of Orion do not share a common trajectory. In the course of time, Orion’s belt will be loosened just as God told Job.

Once again, the ancient Greeks were not inspired by God, but they obviously knew that certain stars cluster together.  And Job 38:31 doesn't say God will ever loose the belt of Orion.

In the last section of the verse, God described Arcturus, one of the brightest stars in the night sky. God challenged Job to “guide Arcturus with his sons.” With this challenge, God appeared to be saying, “Hey Job, you think you can direct Arcturus anywhere you want? Well, I can!” While Arcturus certainly appeared in antiquity to be a single star, in 1971 astronomers discovered there were 52 additional stars connected directionally with Arcturus (known now as the Arcturus stream). Interestingly, God described Arcturus as having “sons” and Charles Burckhalter, of the Chabot Observatory, (again quoted in Wonder Worlds) said “these stars are a law unto themselves.” Serviss added, “Arcturus is one of the greatest suns in the universe, is a runaway whose speed of flight is 257 miles per second. Arcturus, we have every reason to believe, possesses thousands of times the mass of our sun… Our sun is traveling only 12 ½ miles a second, but Arcturus is traveling 257 miles a second…” Burckhalter affirmed this description of Arcturus, saying, “This high velocity places Arcturus in that very small class of stars that apparently are a law unto themselves. He is an outsider, a visitor, a stranger within the gates; to speak plainly, Arcturus is a runaway. Newton gives the velocity of a star under control as not more than 25 miles a second, and Arcturus is going 257 miles a second. Therefore, combined attraction of all the stars we know cannot stop him or even turn him in his path.” Arcturus and “his sons” are on a course all their own. Only God has the power to guide them, just as described in the ancient book of Job.

I doubt it was God’s intention to teach Job astronomy in this passage. Instead, God wanted to challenge Job and remind him who had the power, authority and wisdom to control the fate of the universe.

You obviously aren't writing to convince skeptics.  Of that we can be sure.

In a similar way, God wanted to remind Job who had the power to control Job’s fate and the wisdom to care for him, even when Job felt unloved. While it wasn’t God’s purpose to reveal hidden scientific truths to Job in an effort to demonstrate His Deity, the ancient text accurately describes the nature of these constellations and stars. Like other Old and New Testament passages, it is scientifically consistent, even if not scientifically exhaustive.

Not by a long shot.  Earlier parts of the bible even allege that the "stars" fought for an earthly army:

 19 "The kings came and fought; Then fought the kings of Canaan At Taanach near the waters of Megiddo; They took no plunder in silver.
 20 "The stars fought from heaven, From their courses they fought against Sisera.
 21 "The torrent of Kishon swept them away, The ancient torrent, the torrent Kishon. O my soul, march on with strength.
 22 "Then the horses' hoofs beat From the dashing, the dashing of his valiant steeds. (Jdg. 5:19-22 NAU)

 The phrase 'from their courses' makes it clear that the author is not merely recharacterizing angels as stars.  In normal speech, nobody says angels have "courses", but stars certainly would have been viewed by ancient man as having "courses". 

Inerrantist Christian scholars admit, perhaps reluctantly, that yes, this is talking about the literal stars leaving their normal orbits in order to cause a flood on earth...a concept whose foolishness is apparent to everybody else:

5:20–21 Undoubtedly Sisera expected a swift and easy victory for his vastly superior military forces. There was no way he could have prepared for what actually happened: the intervention of heavenly forces on Israel’s behalf, the sudden flooding of the Kishon, and the crippling of the chariotry.⁴¹⁸ The first phenomenon is described in magnificently enigmatic form: the stars left their courses⁴¹⁹ and fought against Sisera from heaven.

-----footnote 419 Most interpret מִמְּסִלּוֹתָם, “from their courses,” to mean that the stars functioned like an army, each in its place, but it is preferable to see here the heavenly bodies leaving their normal orbits to fight against Israel’s enemy. Weinfeld (“Divine Intervention,” 127) suggests “a comet fell out of its fixed place.” J. F. A. Sawyer (“From Heaven Fought the Stars,” VT 1 [1981]: 87–89) sees here a reference to the total eclipse of the sun in the vicinity of Megiddo and Taanach in 1131 b.c., in which case at least the nucleus of the song is to be dated early, its composer being an eyewitness of the eclipse.

Block, D. I. (2001, c1999). Vol. 6: Judges, Ruth (electronic ed.).
Logos Library System; The New American Commentary (Page 236).
Nashville: Broadman & Holman Publishers.

(There was an ancient belief that the stars were the source of the rain.)

Auld, A. G. (2001, c1984). Joshua, Judges, and Ruth.
The Daily study Bible series. Louisville: Westminster John Knox Press.

 

I think Wallace is getting just a little too happy about his errant conclusions regarding the bible's alleged scientific accuracy.  The model of Gentile evangelism and apologetics in the bible neither expresses nor implies that Christians have a duty to prove the accuracy of the scriptures to any doubters.  To stick with just the biblical model, is to leave oneself no compelling reason to defend the scientific accuracy of the bible.

 

On the other hand, seeking to defend the scientific accuracy of the bible does indeed imply that the apologist doesn't have too much faith in the power of the Holy Spirit to make unbelievers believe whatever he wants them to (Ezra 1:1), especially if the apologist pays more attention to marketing his own bells and whistles than he pays to doing things the way the bible says they should be done.

Cold Case Christianity: The Holy Spirit doesn't exist; its all up to you alone

This is my reply to an article by J. Warner Wallace entitled

Cold Case Christianity: How to Make the Case Like a Case Maker

Posted: 15 Aug 2018 01:03 AM PDT

Every year at the CrossExamined Instructors Academy (CIA), dozens of students courageously offer their own “apologetics” presentations to those of us who had been assembled as evaluators, coaches and trainers.

Perhaps you should require Christians to pass tests of spirituality before you send 18-year old Jonathon off into the Satanic world of atheist counter-rebuttal.  Perhaps you forgot that when you answer bible skeptics, you are not just providing evidence.  The bible characterizes that situation as your entering the nightmare world of demonic darkness.  Your battle is spiritual, against wickedness in the sky:

 12 For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. (Eph. 6:12 NAU)

 Are you quite sure all those young upstarts, so on fire to do apologetics, are properly spiritually equipped to be immune to the subtle deceptions of the devil, a creature that has far more knowledge about how to deceive young Christians than you have?   Or did I forget that in your quest to keep Christians busy focusing on J. Warner Wallace, you overlooked the grim possibility that you might be handing dangerous powertools to spiritual babies?

Wallace continues:

Prior to these talks, we take the time to help the students understand the proper structure of public presentations of this nature. Greg Koukl provides a brief outline, encouraging the men and women of CIA to “take charge confidently,” lead their audience “on a clear path,” and guide their listeners “to the destination.” Every year as I listen to many of the student speeches, I am reminded of the format we, as criminal case makers, often use in front of a jury. Christian Case Makers can learn something from this simple three step approach:

Like the fact that if you are dramatic enough, you can persuade jurors to agree with your case more because of the style of presentation and less to do with the merits.  That's also an unfortunate reality of jury trials.  Still interested in comparing apologetics presentations to jury trials?

Make an Opening Statement Thoroughly

In criminal trials, attorneys begin by making opening statements to the jury.

They also often exercise their option to forgo the opening statement, where they believe such tactic will further their agenda.  Take the hint.

The crime under consideration will be thoroughly described and jurors will see photographs of the crime scene for the first time. It is a dramatic moment for many of the jurors, particularly if they’ve never been exposed to the level of violence that typically accompanies the kinds of cases I work as a detective.

Yes, prosecutors usually do prefer grisly crime scene photos; these play on emotions and can be the reason a juror less convinced on the merits, chooses to go ahead and just say "guilty".

Prosecutors know they only get one chance at a first impression; this is not the place to stumble through your notes. They must know this portion of the presentation thoroughly and display the kind of confidence, passion and certainty that comes from exhaustively understanding the case at hand.

 Leaving your readers to wonder why you would add the power of the Holy Spirit to anybody's apologetics presentation where they display confidence, passion and certainty.  Wallace, your methods of apologetics are so utterly earth-bound, one would figure you don't regard the Holy Spirit and his convicting power as anything more than a gratuitous afterthought.  Why would you credit apologetics success to god, when the empirical evidence would indicate it had to do with all of the purely naturalistic methods of evidence-presentation you glean from trial procedure?  Under your plan, there is no more reason to ascribe apologetics success to God, than there is to ascribe the prosecutor's success at trial to God.  In both cases, there's no reason to think people need the holy spirit before they can render a reasonable judgment about what really happened in history.

In criminal trials, opening statements are limited to a simple outline of the facts of the case. Attorneys set the scene for the jurors, present the issues at stake and provide an overview of how the trial is expected to proceed. Jurors are told who their witnesses will be, how these witnesses are related to each other and the case, and what each is expected to say. While opening statements should be as persuasive as possible, they should not include “arguments”. Those will come later.

The Take-A-Way for Christian Case Makers:

Like trial attorneys, Christian Case Makers only get one chance to make a first impression.

 And there you go again, taking the unbiblical position that some things, such as a second chance to make a first impression, are not possible with God.  Read your bible:  "all things are possible with God", Mark 10:27

Especially if that God approves of and actually uses his magically coercive telepathic power to get people to do whatever he wants them to do, as he apparently did in Ezra 1:1.

When defending the Christian Worldview to our friends, we need to remember the power of the opening. Is it intriguing and captivating? Is it relevant and accurate? Are we offering something that can be supported by the evidence and are we ready to provide that evidence later in the presentation or conversation?

 Indeed, there is no Holy Spirit.  If you wish to succeed in apologetics, you need to make your speeches intriguing, captivating, etc.  If YOU don't do it, it won't get done.  Amen?

Present Evidence Specifically

Once the opening statements have been made, it’s time to begin presenting the evidence to the jury. Much of this evidence will simply be the testimony of important expert witnesses. Some cases require DNA experts; others require experts in material evidence, coroners, doctors, or weapons specialists. The attorneys have the burden of deciding which types of experts will be needed. In addition, each attorney has to decide which pieces of physical or circumstantial evidence will be ‘highlighted’. Not every piece of evidence will have the same priority or emphasis; some will be more important than others. Each attorney must try to decide which evidence he or she will highlight and which evidence he or she will seek to minimize, and they have the burden of explaining why some pieces of evidence should be given greater weight than others.

The Take-A-Way for Christian Case Makers:

While you and I, as Christian Case Makers may be very familiar with the scientific or philosophical work that has been done on a particular topic, we have to be careful not to overload the conversation with too many “expert witnesses”.

 No doubt because God is incapable of enabling them to keep all that data straight.  Once again, if the sinful apologist doesn't employ this tactic, that will simply reduce the level of persuasiveness.  There is no Holy Spirit to speak of.  You do the job yourself, or it doesn't get done.

Many of us have not done the “heavy lifting” and examined the original sources for the evidence supporting the Christian Worldview. Instead we carelessly quote something we read once on a website or heard some speaker say. We need to familiarize ourselves with the evidence supporting our case and be responsible and accurate in citing these evidences. We’ve also got to be prepared to argue why some pieces of evidence should be given more weight than others.

 If you are going to use trials as a model, you might tell your students that if they don't wish to get steamrolled, they need to stay abreast of the arguments the latest atheist bible critics are making.

And you don't do that by simply highlighting the known problems in the arguments of the likes of Sam Harris and other very popular atheists. There are lots of smart atheists on the internet that could sing circles around you and your students, that is...if your Cold Case Christianity books accurately represent your level of knowledge.

Make a Closing Argument Convincingly

Once the jury has seen and heard the evidence, the attorneys are allowed to argue the case. In this closing portion of the trial, attorneys attempt to persuade jurors about the conclusions they ought to form. Attorneys remind jurors about the specific evidence presented earlier and try to convince jurors to embrace one interpretation or another. Here, attorneys are free to include hypothetical analogies, assess and argue about the credibility of witnesses, and discuss how various pieces of the puzzle fit together to make a compelling case. While an attorney might be limited in the opening to saying something like, “Witness Smith will testify that the Defendant left the house after the victim screamed,” it’s here in the closing that the attorney will argue the value of this statement by saying something like, “As we know from Witness Smith’s overwhelmingly compelling testimony, the Defendant left the house immediately after the victim screamed, and given the other facts of this case, the only reasonable conclusion is the Defendant was responsible for murdering the victim.”

The Take-A-Way for Christian Case Makers:

It’s not enough to present the evidence without taking the time to show how the pieces of the puzzle fit together. That’s one reason why I wrote Cold Case Christianity; I wanted to help Christian Case Makers understand the rules of evidence so they can utilize these simple principles to form an effective case.

 No doubt because the Holy Spirit's actual responsibilities at this point are so utterly invisible, unknown and unknowable that in the practical world, it makes more sense to simply proceed as if making the case convincing is the sole responsibility of the sinful apologist.   Words that praise the Holy Spirit for any ministry success are about as meaningful as crediting the Holy Spirit with the fact that a gasoline powered engine starts up after gas is put in the tank.  Sure is funny that the Holy Spirit disappears just as soon as the gas does.

When we wrap up our presentations and conversations, it’s important to “connect the dots”. We need to do more than explain what the case looks like; we need to help people understand why the Christian worldview is the most reasonable inference from the evidence.

Because if you don't do that, neither will the Holy Spirit.  Wallace, is there a reason why you distinguish the Holy Spirit from the synapses firing inside your brain?  Sure, church creeds might demand you make such distinction, but you carry on in practical life as if leaving room for the Holy Spirit to discharge his own responsibilities in apologetics is unbiblical and dangerous.  You clearly disdain the idea of quoting a bible verse to a skeptic, then walking away, as insufficient, but why?  If Romans 1 is correct that skeptics are without excuse before god, how could the skeptic's excuses as you walk away, motivate you to return counter-argument?  Do you fear that the bible doesn't do a good enough job of keeping the skeptics worried about being wrong?

If you seriously believed in the power of the Holy Spirit to convict, you would not see any need to do more than simply quote the bible to unbelievers.  So answer the question already:  Do you believe the Holy Spirit can move just as easily and powerfully in an unbelievers heart solely through hearing the bible quoted, as He can when the unbeliever is slammed with a presentation of the likes you argue for herein?

If you answer "yes", how could you possibly dare lie to these good folks, telling them they "need" your materials, or that employing your methods can increase success?  Why should anybody believe God himself is doing JACK SHIT in the unbeliever's heart as they hear apologetics presentations?  According to your advice, success is all about how the sinner organizes things and the level of confidence they exude, no need to involve God in the process at all.

In every presentation or conversation, it is my goal to raise important questions that must be answered. I want to help my unbelieving friends see the logical inconsistencies of their worldview and leave them with a few important last thoughts to challenge and provoke them to dig deeper into the claims we’ve been discussing.

 Ok, I know you inside and out, and I have serious problems with your methodology and the arguments you use to arrive at your conclusions.  Would you be interested in having a formal debate on any biblical topic of your choice, in any internet forum of your choice, on any date or dates of your choice?

Or does there come a point where keeping up sales requires that you start reducing your customer's exposure to the other side?

Juries are ultimately asked to make a decision; the efforts of the attorneys are focused on this singular goal. Christian Case Makers can adopt their approach as we help our friends and family to assess the case and make a decision for Christ.

If you seriously think the jury format is a good analogy to what you are doing, then you cannot possibly  balk at any skeptic who, like a juror, reaches what he believes to be a reasonable verdict after listening to the evidence for the average amount of time that jurors hear evidence in trials.

Contrary to popular belief, your jury-analogy doesn't give you the option to say that the skeptical jurors need to continue investigating, perhaps for years or a lifetime,  until they agree with the defense.  There comes a day when we have to stop saying "anything is possible" and render a judgment based on currently known probabilities.  The fact that we could possibly be wrong is not a good reason to suspend judgment otherwise, because every criminal suspect could possibly be innocent, we should never have criminal trials.

And if your god really doesn't want atheists to attack the bible, he could simply exercise his magically coercive Ezra 1:1 telepathic powers in the minds of all unbelievers and presto, no need for Wallace to sell Jesus, everybody already believes.

You say God exercises such power but we resist his wooing effect with our freewill?

Read Daniel 4:33, God not only can, but HAS violated a sinner's freewill to force them to change their mind:

 30 "The king reflected and said, 'Is this not Babylon the great, which I myself have built as a royal residence by the might of my power and for the glory of my majesty?'
 31 "While the word was in the king's mouth, a voice came from heaven, saying, 'King Nebuchadnezzar, to you it is declared: sovereignty has been removed from you,
 32 and you will be driven away from mankind, and your dwelling place will be with the beasts of the field. You will be given grass to eat like cattle, and seven periods of time will pass over you until you recognize that the Most High is ruler over the realm of mankind and bestows it on whomever He wishes.'
 33 "Immediately the word concerning Nebuchadnezzar was fulfilled; and he was driven away from mankind and began eating grass like cattle, and his body was drenched with the dew of heaven until his hair had grown like eagles' feathers and his nails like birds' claws.
 34 "But at the end of that period, I, Nebuchadnezzar, raised my eyes toward heaven and my reason returned to me, and I blessed the Most High and praised and honored Him who lives forever; For His dominion is an everlasting dominion, And His kingdom endures from generation to generation. (Dan. 4:30-34 NAU)

 if his nails grew like bird's claws, that sounds like God caused this man to act insane for at least 6 months.  That's quite a long time to violate somebody's freewill and make them act like farm animals.

You also have the option of denying this argument by saying the book of Daniel contains legend and mythology.  But only at the price of bible inerrancy, a price you aren't willing to pay.  So drown in the biblical evidence that your  bible-god cares a lot less about respecting human freewill than you and Turek constantly say.


The point is that your god has no good excuse for being so hidden and absent, that imperfect sinners like you are required to sell Jesus stuff and make money.  God would be satisfied with forcefully coercing skeptics to believe.  Whether you can reconcile your idea about love and freewill with Daniel 4:33 is your problem.  Take a more liberal view, solve a lot of problems.

And don't even get me started on how unbiblical it is for America to give Christian ministers tax-breaks.  You use the roads and other public facilities just as much as anybody else, therefore, it is more in accord with honesty that you should pay your fair share of taxes.  The only reason this tax-scheme works is because not everybody employs it.  If they did, America would have no tax revenue, and that would be the end of this nation.  Stop freeloading.