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El gran pensador cristiano, Francis Schaeffer afirmó que el cristianismo como sistema de pensamiento no empieza con Cristo como Salvador sino con el infinito y personal Dios quien creó el universo. Dios es la explicación de la realidad y la fuente de todo lo que existe. Por lo tanto, en Dios, y en su revelación, la Biblia, encontramos las respuestas a las más grandes preguntas de la vida y un testimonio claro de la grandeza de Dios ...

You know that part of your Bible where the gold leaf on the pages still looks pretty fresh? Some of the pages might still even be stuck together. Or, more au courant, the portion you rarely scroll to on your phone or iPad … That’s right, for most of us it’s that part of the Bible starting right after Psalms and going all the way to Matthew. A lot of prophets big and little, and a good bit of Israel’s Wisdom tradition—but it just doesn’t get a lot of air-time in most evangelical churches or personal Bible-reading. Now, I’m the first to admit that last claim stems from my own highly subjective internal polling data, and I’m glad to be proven wrong; but I don’t think I am, because I know a good bit of it’s true in my own life ...

Hello Dr. Craig First of all I apologize for my English, I'm French and it may be that you are obliged to decode some of my sentences. Thank you for the work you do, I'm studying neuropsychology and I especially like your site resources. Furthermore, when you come to France? You must know that here, many university students are becoming interested in apologetics and your work are not for nothing. I am writing because I am interested much in free will and I currently work on the implications of the B-or-A theory of time. I agree with you that joining the A theory is a prerequisite for free will ...

I believe that we are at a place in the history of the church where we need to have a vision for what we are seeking to produce in people through the ministries of the church. It can be increasingly difficult to maintain a simple focus on our main purpose to “make disciples” in light of the diverse needs of any church body and, therefore, it is easy to get caught up in the “monster of ministry” activity. I believe that we need to think more strategically in terms of what we are seeking to produce in a person and make this a focus for the church. Our biblical mandate is to present every person complete in Christ. What would this look like? Where should our sights be set? What should the life of disciple look like? ...

Seminary students are among the busiest people I know. Church + Family + School + Work makes for a challenging time of wise prioritizing. A Talbot professor back in the early 1980s gave his busy seminarians some pointed advice. He instructed us not to spend a lot of our time in local church ministry. “This is your training time,” he asserted, “and seminary is where you need to focus for this season of your life.” At the time it sounded like good advice. Now I’m not so sure ...

Dear Dr. William Lane Craig, I would like to first off thank you for all the work and encouragement you brought to me when I was a Christian. It's only been about two days since I openly claimed to be agnostic and I guess it's weak and fresh enough to be torn away, but Dr. Craig, something destroyed my faith. As a former Christian who loved science, I made it my goal to show that Christians were not scientifically illiterate, so I began reading books by Stephen Hawking and Carl Sagan, then I ventured into evolutionary biology. I knew about Richard Dawkins and how anti-theist his views were, but I assumed that as long as he was writing biology it wouldn't do any harm. In a very slow and progressive way, I began to simply accept Darwin's Theory of Evolution and Human Evolution. But then I realized a HUGE problem with Human Evolution and Christian theism ...

Charlie Trimm, Assistant Professor of Biblical and Theological Studies, released a book last year on the exodus and God as a warrior. Following is an interview with the author ...

Here is a challenging essay, written long ago by several Talbot professors, about the importance of reading the Old Testament in the original language. Two of the authors are retired (one to glory). The third, Dr. Tom Finley, is still with us. Some things never change — like the significance of Hebrew for sound OT exegesis. Some things, however, do change. Please note that the article was written for the Talbot Bulletin in the fall of 1979, before sensitivity to issues of culture and gender became part of the literary landscape. Caveat lector ...

Dear Dr Craig, I have a reservation regarding the Ontological argument as you defend it. You identify the first premise, it is possible that a maximally great being exists, as the controversial one. You defend it as being more plausibly true than false with two sub-arguments. The first of these is that the notion of a maximally great being seems to be coherent, and that this implies such a being is possible. The second is an appeal to the other theistic arguments; that their plausibility shows that it is at least possible for a metaphysically necessary being to exist. We can argue against the first sub-argument, that the notion of a maximally great being seems to be coherent and is thus possible, in the following way. This sub-argument requires that conceivability, or conceptual coherence, implies metaphysical possibility. But we have a good reason for thinking that this is false ...

Joanne Jung (Associate Professor of Biblical and Theological Studies at Talbot School of Theology) recently finished writing Character Formation in Online Education: A Guide for Instructors, Administrators, and Accrediting Agencies and it will be released on October 13, 2015. We wanted to learn more about this book, so we had Joanne respond to some questions ...

Esta semana hablé por teléfono con un amigo y cuando le pregunté qué estaba haciendo me dijo que estaba en la sala de su casa leyendo las noticias en el periódico local. En tono de broma le pregunté si había encontrado una buena noticia y me respondió rápidamente con un “no” rotundo. Al parecer las malas noticias salen a luz mientras que las buenas se pierden en el anonimato social ...

One of the ways to interpret the idyllic story of Ruth is to read it as a wisdom text—an illustration of God’s order in the lives of his faithful people. There are a number of good reasons to read Ruth in this way ...

Dear Dr. Craig Hi I'm an Australian who converted to Christianity about a year ago after reading Richard Dawkins’s book 'The God Delusion'. Ever since I read the book I became interested in Christianity and so after 3-4 months of research I came to the conclusion that Christianity is the most probable worldview, hence this is why I'm a Christian. Over the last year I have continued to search for answers to my greatest questions by reading the works of people like you, Ravi Zacharias, Alvin Plantinga, John Lennox, Hugh Ross, Timothy Keller and many others. In all my many hours of research I have yet to find a direct answer to the question I'm about the pose ...

This is fourth and final in a series of blogs on José Bowen’s book, Teaching Naked: How Moving Technology Out of Your College Classroom Will Improve Student Learning (Jossey-Bass, 2012). I shared in my first blog that the main thrust of his book was for teachers to use technology to deliver content outside of class sessions, and shift the use of class time to processing that information, promoting critical thinking and the application of knowledge to real life situations. I then identified three ideas from Bowen’s work that I think have the potential of deepening the impact of our teaching in the church. In my second blog, I put the focus on his first idea, finding ways to use technology to provide content to group members, preparing them for active learning in your Bible study group. In the third blog I focused on how to better use your class time to help students in processing and applying the content of the Scripture you are studying together. In this final blog, I want to give our attention to ways we can use social media and other online technologies to connect with those we teach, promote a stronger sense of community as we follow Christ, and promote the application of what we are learning over time, deepening the impact of our studies ...

In Philippians 3:8, the apostle Paul compares his religious credentials to knowing Jesus. The difference could hardly be more emphatic: “knowing Christ Jesus my Lord” is of “surpassing value,” but Paul’s past success is like σκύβαλα (skubala). σκύβαλα is commonly translated as rubbish, refuse, or garbage, but sometimes more strongly as dung, in both ancient and modern translations (Vulgate, Tyndale, KJV, NET). Some have suggested another four-letter translation, stronger than dung. While teaching Greek, I used to say that σκύβαλα is the closest thing to a swear word you can find in the New Testament - and I was repeating something that I had heard or read quite a few times. C. Spicq's Greek lexicon even suggests that σκύβαλα should be rendered crap. But is it true? Is σκύβαλα a swear word, or maybe a rude word? Or is it unobjectionable?

Theologians have often observed the paucity of details about the Holy Spirit in the Bible, as compared to revelation of the Father and the Son. This holding back by the Spirit who inspired Scripture seems typical of his humility, and the trait of divine love “that does not seek its own.” Sets of details that we can add to the several statements about the Spirit are connected with eight metaphors used throughout the Bible. Several of these metaphors pull together and give concrete expression to the declarative statements of pneumatology, such as “the Spirit sanctifies, indwells, teaches, assures, and convicts people" ...

This past spring my wife and I traveled to five states and visited nearly 50 Talbot alumni. Our journeys found us in the San Joaquin valley of California, the Flagstaff-Casa Grande corridor of Arizona, parts of Illinois and Indiana, and the Colorado Interstate 25 from Ft. Collins to Colorado Springs. And while our grads were doing all kinds of ministry in a multitude of settings, some basics about life and ministry came through loud and clear. Here are some of the most prevalent ...

Hello Dr. Craig. I must say that I began my travels as an agnostic, and after watching a multitude of your debates, reading your book Reasonable Faith, and reviewing your website, I confess to be impressed by the breadth and depth of your research. I have come to accept Christianity. In fact, much of the apologetics I use now to help others understand what I had trouble understanding I learned from you! So thank you for that. Now, as of recent, with the legalization of gay marriage across the United States, someone pointed out to me that the Bible says that to resist the authorities would be directly against God's wishes. To support this, he showed me Romans 13 verses 1-7. The verses seem to suggest that authority is placed by God, and we are to obey them because disobeying would be akin to disobeying God ...

“Prince of peace” is biblical language. In other words, it derives from its use in the Bible as a descriptive title with a very specific context. The title “Prince of Peace” is used of the Messiah in Isaiah 9:6. It is, therefore—according to Christian orthodoxy—a reference to Jesus Christ. This is an extraordinarily honorific title. It denotes the full realization of messianic hope. In the Christian Scriptures it alludes to human reconciliation with God, and only by extension to the realization of peace within the human community. The agent, of course, is the Prince of Peace ...

Dr. Joseph Hellerman, Professor of New Testament at Talbot School of Theology, talks about his volume on Philippians in the Exegetical Guide to the Greek New Testament series ...

It is commonly claimed that when Jesus used the phrase “I am” (ἐγώ εἰμι, ego eimi), he was making a direct reference to the name of God in the Old Testament, YHWH. There is some truth to this, but I want to suggest three important caveats to this claim: “I am” (ἐγώ εἰμι), by itself, is not a code for the name of God; “I am” is only intended to refer to deity in some of Jesus’ sayings; Paying too much attention to the “I am” part of the sentence distracts readers from paying attention to the rest of the sentence.

Hi Dr Craig. I've heard you say, on the topic of marriage, that you are an "essentialist" on the nature of marriage- that is, marriage has a certain intrinsic nature which is not merely a social construct. As a natural law theorist who thinks the moral law is grounded in what it is to be human, this gratified me immensely. On the other hand, you are also well-known for your nominalism on the topic of abstract objects, which I take to be the denial that there are real universals in any sense (either Aristotelian or Platonic). My question is how these positions can be made consistent. As far as I know, to an essence just is a universal, so to affirm that marriage has an essence seems in direct contradiction with the idea that there are no such things as universals. Since I don't think you would permit so obvious a contradiction, either my account of essence or my understanding of your nominalism must be at fault. I would be much gratified if you could elaborate, as I think it would help me better understand your position on abstract objects ...

Dear Doctor Craig, I have recently thought myself into a theological dilemma, which, to be perfectly honest, I find somewhat frightening. I look forward to your analysis: I do not want to say or even think that God's existence might be purposeless, but I'm having a hard time not coming to that conclusion. Consider: purposes do not lie within themselves. Purposes depend upon an external factor, or judgment. Does the purpose of a tree lie within that tree's mere existence? No. The purpose of the tree becomes known only after observing the tree with various other things, i.e. the bird nesting in its branches, the shade its leaves provide on a hot summer day. Therefore, it follows that for one to assert a /purpose/ for God implies that there remains something outside of God, thus making God God ...

One of the keys to understanding the New Testament (NT) use of the Old Testament (OT) may be the recognition that when a NT author draws upon an idea found in a particular OT passage, it does not have to be the main idea of that passage to be usable. The contemporary assumption (often not articulated) that it has to be the main idea of an OT text to be legitimate seems to be a key stumbling block for people studying the NT use of the OT. The tendency for people to focus only on the main idea of a text (rather than also upon sub-themes) may also explain my present discomfort with the sense / referent distinction made by various authors.[1] The sense / referent distinction seems to assume a single sense for a verse that is akin to an exegetical idea of that verse.

Have you ever wondered what theology and ice cream have in common? Some Zondervan authors shed some light on the matter, and our very own Dr. Joanne Jung chimes in.