Dr. Fernandes discusses some of the compelling reasons for believing the Resurrection of Jesus was an actual, historical event. Quoting such Christian researcher Gary Habermas and apologist William Lane Craig, Dr. Fernandes highlights his case using the changed lives of the Apostles and early church leaders.
Dr. Fernandes gives a quick series of evidences for the existence of God. He does a great job of summarizing up several well known arguments (cosmological, teleological, etc) and looks at their implementations.
I know many of you have been waiting for this series to finally begin online. Here, we proudly present, is the first in the “Nature of Reality” series by IBD Vice President, Matthew Coombe. This first lecture is entitled, simply enough: Reality.
In this latest Q&A video, Dr. Fernandes looks at the divine and human nature of Jesus. Could Jesus sin? What if He had sinned?
This is an excerpt from Dr. Fernandes’ book, “God, Government and the Road to Tyranny“.
Moral relativists deny the absolute moral law. Still, they, like all people, recognize the evil actions of others when they are wronged. When they are wronged, they appeal to an objective and universal law that stands above man. Moral relativists deny the absolute moral law in the lecture hall, but they live by it in their everyday lives. Moral relativists reserve the right for themselves to call the actions of Hitler wrong, but, if there is no such thing as right and wrong (as the moral relativists say), they cannot really call any action wrong.
The moral law does not ultimately come from within each individual, for then no one could call the actions of another, such as Hitler, evil. The moral law does not ultimately come from each society, for then one society could not call the actions of another society (such as Nazi Germany) wrong. Finally, the moral law does not ultimately come from world consensus, for world consensus is often wrong. World consensus once thought the world was flat and that slavery was morally permissible.
Appealing to world or societal consensus as the ultimate source of the moral law is actually just an extension of the view that the individual is the ultimate source. The difference is only quantitative (the number of people increases). However, for there to be a moral law above all men (in order to judge all men), this moral law must be qualitatively above all men. If there is an absolute moral law qualitatively above all men, all societies, and the world consensus, then there must be an absolute moral law Giver that stands qualitatively above all men, all societies, and world consensus.
The absolute moral law is eternal and unchanging, for we use it to condemn the actions of past generations. Since the moral law is eternal and unchanging, the moral law Giver must also be eternal and unchanging. The moral law is not descriptive of what is; it is prescriptive of what should be. Prescriptive laws need a Prescriber.
Since the absolute moral law leads directly to the existence of the theistic God (the absolute moral law Giver), many atheists and pantheists may feel compelled to reject it’s existence. On the other hand, people who wish to live promiscuous lives often choose to reject God’s existence. The apostle John appears to be talking about these people:
“And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their deeds were evil. For everyone who does evil hates the light, and does not come to the light, lest his deeds should be exposed” (John 3:19-20).
Everyone believes they live in the real world. We see, feel, taste and smell real things everyday. Therefore, for most of us, this is our reality.
However, most people never confront the nature of their reality. In their eyes, either something is real or it isn’t. Why ask what is real when the answer is apparent and obvious? Although such esoteric questions may occasionally cross their minds, these deep and meaningful questions are more often merely tossed aside. Who has time to investigate the meaning of life and the nature of existence?
Matthew J Coombe, Vice president of the Institute of Biblical Defense proudly announces the beginning of his latest lecture / discussion series entitled, “The Nature of Reality”. Is this series, Matthew will start with the basics and cover, precisely and succinctly, the philosophical foundations of reality: What is truth? What is real? Can we trust what we see, hear, taste and touch?
If you’re in the Seattle area, we invite you to attend the series each Sunday evening at the Grange Hall on Clear Creek road in Silverdale. The first lecture begins at 6pm on February 28th, 2010. If you’re not in the area, the audio version will be available shortly thereafter.
We look forward
In line with the previous Q&A with Dr. Fernandes, these videos also confront questions often asked by a skeptical and curious public. The two questions asked here are more “popular” level questions for both new Christians and skeptics:
“How can you know the Holy Spirit is in you?”
“Is There Salvation for Fallen Angels?”
Originally posted by IBD Vice President Matthew J Coombe on mjcoombe.com
What is the demarcation between orthodoxy and heresy? Or that, when believers disagree about various dogma and doctrine at what point does one claim “heresy” and discontinue fellowship? Before answering this question, it must be stated that the idea of dis-fellowship should only be applied to believers. If this standard was applied to unbelievers or people who have no consistent and reliable information about Jesus and the Bible, why would we suppose them to be anything less then heretics? Further, if there was no fellowship with such people, how would they learn and know the truth? Thus, if a unbeliever holds to an errant view of Jesus it should not be faulted on that person, but rather, with meekness and fear correct the view.
The believer is held to a much higher standard. It is difficult in this age to refute errant views of “Christianity” because Christianity has become a a synonym for “theism.” In this, we often hear people say, “well I’m a Christian who believes….” And then they make some horrible exegesis from scripture or emote concerning some current ethical issue. So then, the point of this blog is to answer the question, “to what can the Christian say, ‘I believe…’” and it still correspond with orthodoxy?
The primary, essential credentials for orthodoxy are the fundamentals of the faith. This is minimal Christianity. If one does not hold to these, they are not, by any means, a true born-again Christian. These fundamentals are as follows:
Of these, there is only one I have any leniency on and that is inerrancy of Scripture. However, I am only lenient to the point that the other four fundamentals of the faith can still be gleaned and defended. If the Bible becomes so errant that the deity of Christ has become forfeit such a view of Scripture is detrimental. On the other hand, if one feels the Scriptures are completely accurate save a few historical or cultural datum I may not believe that either (although this view also upholds the other 4 points).
Some cults and various man-made religions claim to hold to these, but this is only to maintain the guise and stability of true Christianity. Over the course of the next few days I will be writing on each of the fundamentals, clearly defining them so as to avoid this cultic “bandwagoning.”
As for now, allow me to finish this thought. If anyone does not hold to these fundamentals, I would really question their relative Christianity. Now, as stated before, people often refer to themselves as “Christians” when what they really mean is theist. The reason I make this distinction is that if one claims to be a Christian, they are soldered to very specific views about the Bible, Jesus and the other fundamentals—any strays in these areas cause the erosion of Christianity into finite human religion.
Besides the fundamentals there is also a moral reasons to break bounds. Paul clarifies this when he wrote to the Corinthian Church:
“I wrote you in my letter not to associate with immoral people; I did not at all mean with the immoral people of this world, or with the covetous and swindlers, or with idolaters, for then you would have to go out of the world. But actually, I wrote to you not to associate with any so-called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler—not even to eat with such a one. For what have I to do with judging outsiders? Do you not judge those who are within the church? But those who are outside, God judges.”
Paul claims that people professing to be believers who live in immorality give us Biblical grounds to no longer have fellowship with them. However, I’ve seen this taken too far. There are some Christians who won’t have fellowship with non-beleivers because of immorality. We must remember, it is not the healthy that need a doctor but the sick.
The freedom of Christian choice concerning the morality of actions must be based on the Bible. If someone claims, “I am a Christian who believes it is okay for me to have sex with my boyfriend.” This is beyond the scope of choice given to the believer. It is clear that any sexual act outside of marriage is a sin. If an act or the idea of it is not forbidden in scripture, and it ultimately leads to the good, one is free to partake in it.
Bottom line, if one does not hold to the fundamentals or is living in immorality they are not in a position to be in proper fellowship.
This previous July, Dr. Fernandes sat down for a question and answer session. He was asked a series of common “Bible College” questions. These are questions that almost all Christians at one point or another confront, often without a satisfactory conclusion. We hope these answers help.
The questions answered in this Q&A session include:
Comments are welcome.
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