Apologetics, Journal Topics

Mormonism and Christianity

This week The Washington Post published two articles in its On Faith blog musing on Mormonism and Christianity and politics. Will Mormonism impact the 2012 presidential election? One post gives a Christian case for Mormon values. The other post gives a case of Mormons and Christians as political “blood brothers.” Even in our own CHRISTIAN RESEARCH JOURNAL, contributing writer, Francis J. Beckwith, wrote an op-ed in 2007 called, “Is It Permissible for a Christian to Vote for a Mormon?”

But is Mormonism Christian? The answer is a firm and resounding no. CRI has published in-depth research on Mormonism since the inception of our ministry 51 years ago. You can search this website for many free articles on Mormonism. In a succinct YouTube video, Elliot Miller, editor-in-chief, gives just two distinctions that demonstrate Mormonism is not Christian. As Elliot says, “Mormonism is Mormonism.”

Melanie M. Cogdill, Managing Editor

For more CRI resources on Mormonism we recommend:

Mormonism 101
Speaking the Truth in Love to Mormons
The Lost Book of Abraham

Apologetics, Journal Topics

Making Sense of a gracious God within the Old Testament drama

Is God a Moral Monster?Paul Copan, Is God a Moral Monster? Making Sense of the Old Testament God (Grand Rapids, MI: Baker Books, 2011)

The Old Testament (OT) at points can be extremely difficult to understand. Complicating matters are remarks made by popular Neo-Atheists like Daniel Dennett, Richard Dawkins, Christopher Hitchens, and Sam Harris criticizing the OT God as a jealous, angry deity who supports heinous acts like genocide, human sacrifice, ethnocentrism, chattel slavery, and misogyny. Paul Copan’s Is God a Moral Monster? Making Sense of the Old Testament God offers a well-written lay level response to these criticisms, demonstrating how the redemptive movement of God in Israel’s history puts the proper perspective on difficult OT passages, such as those relating to ceremonial cleanliness, kosher foods, cruel punishment, misogyny, bride-price, polygamy, concubines, slavery, and Canaanite killings.

Copan observes that not only are social aspects of Ancient Near East life alien to moderns, but the ancient social structures were badly damaged by the fall. It is within this context God starts a covenant nation, gives the law, and forms a culture. The OT law, however, was not the permanent ideal for all times and places, but looked forward to “a new, enduring covenant” (59). God met His chosen people where they were at, showed them a higher ideal, but “didn’t impose legislation that Israel wasn’t ready for” but “moved incrementally” (61, italics in original). The Ancient Near East cultures permitted slavery and the brutal treatment of slaves. The OT law permitted slavery but limited the kinds of punishments used on slaves. The New Testament declared masters and slaves as equal, but the ultimate ideal is the “genuine realization of creation ideals in Genesis 1:26-27, in which God’s image-bearers live and work together and are fairly, graciously treated; they are viewed as full persons and equals; and genuine humanness is restored in Christ, the second Adam/the new man” (63).

Old Testament heroes were flawed. Abraham lied about Sarah, Moses murdered an Egyptian, and David power raped Bathsheba and murdered Uriah; however, Copan points out that one must avoid the “Is-Ought” fallacy, and “the way biblical characters happen to act isn’t necessarily an endorsement of their behavior.” The status placed on these OT heroes was not their moral perfection, but their uncompromising dedication to the cause of Yahweh, and trust in His promises (66-67).

Copan spends several chapters addressing the New Atheist criticism that the killing of the Canaanites is tantamount to genocide and ethnic cleansing. Militating against the charges of genocide and ethnic cleansing are the facts that God waited 430 years to judge the Canaanites as “the last resort” when their corrupting moral practices reached their lowest depths (159-160), that God’s command to destroy nations was never meant to be a “universally binding standard for all time and all cultures” (161), that Israel experienced divine judgment when she sinned (163), that Joshua’s use of Ancient Near East conventional warfare language, a form of exaggeration, precludes the literalness of statements about complete annihilation of a particular people group (170-173), that some Canaanites who responded positively to the God of Israel received mercy (175), that noncombatant Canaanites live outside cities like Jericho and Ai, which were government/military installations (176), and that Deuteronomy 20 indicates Canaanite cities could have made peace with Israel (180). The OT was not the ideal, but was part of a redemptive movement to the ideal, which is fulfilled in Jesus Christ.

Copan lastly points out that Neo-Atheists can recognize morals and to a certain extent live by a moral code; however, they have not the philosophical foundations to explain why they are rights-bearing, valuable individuals (210-211). People have dignity and intrinsic knowledge of morality because they are created in God’s image, which is a better explanation why moral absolutes exist.

Is Yahweh the moral monster the New Atheists paint him out to be? According to the evidence, nothing could be further from the truth! What are your thoughts?

Apologetics, Journal Topics

Why Atheists Object to Killing the Canaanites

Killing the Canaanites: Was it Biblical?

Atheists grouse about God’s ordering of the destruction of the Canaanites calling it “divine genocide.” But, it wasn’t genocide, it was capital punishment, which I try to show in the latest issue of the Christian Research Journal. In Lev. 18 the Lord details Canaanite sin: incest, adultery, offering children to Molech, homosexuality, and bestiality; and, throughout the Old Testament, God made it clear that anyone who did any of these things should be put to death (of course, that’s a theocracy—now Christians fight in the realm of ideas and in prayer).
Shock-and-awe! The atheist is repulsed by this answer. Why? There are three major reasons. First, most of today’s “enlightened” thinkers, or “brights” (as some atheists like to be called), don’t regard anything as deserving capital punishment—usually, not even for murder. So, obviously, if capital punishment is itself always wrong, then surely God was wrong to order it.
Second, even if the atheist did think capital punishment appropriate for some crimes, it certainly wouldn’t be warranted for committing consensual sexual acts. After all, even if the atheist finds, say, sex with animals personally repugnant, that doesn’t mean that they don’t approve those so inclined. For example, atheist/ethicist Peter Singer wrote that sex with animals is not “an offence to our status and dignity as human beings.” And it’s not just Singer. Consider the 2008 movie Sleeping Dogs Lie where a woman tells her fiancé about once having sex with her dog only to have her fiancé break off the engagement. Peter Travers in Rolling Stone wrote that Sleeping Dogs Lie “possesses a quick wit and an endearing tenderness toward Amy as honesty wrecks her life. It’s sweet, doggone it.” Notice for Travers it wasn’t sex with a dog that ruined Amy’s life, but honesty.
Third, even if atheists were to think that some offenses did deserve capital punishment and even if the things enumerated in Lev. 18 did warrant that punishment, the atheist would still complain that some innocents must also have been killed. But how would the atheist know this? After all, if the God of the Bible really does exist then He does know everything which includes knowing who is guilty and who would or would not repent. This was exactly the point of Abraham’s lengthy dialog with the Lord in Genesis 18 regarding the coming destruction of two Canaanite cities—Sodom and Gomorrah. The Lord said He would spare both cities if even ten righteous people were found. But not only could ten righteous not be found, the angels had to all but drag Lot and his family out of the city.
Still, atheists will intuit that what God ordered was all very wrong. And that’s all it is: atheist intuition. But the Christian’s task is to proclaim God’s truth and not be surprised that the atheist hates it. After all, Jesus said that the reason the world hated Him was because “I testify that what it does is evil.”
Clay Jones is an Assistant Professor of Christian Apologetics at Biola University. You can read more about Clay by visiting www.clayjones.net.
Apologetics

What are some practical principles for using social media?

I think we need to be as reflective as possible. It’s easy to simply to jump into social media and become immersed in it and not really understand what’s going on. And my basic principle is every communications medium has strengths and has weaknesses. Basically the medium is the message. Every medium shapes the content, and it encourages some things and discourages other things. So, for example, something like Facebook encourages and facilitates rapid and widespread communication, which can certainly have its benefits. Let’s say you have an emergency prayer request and its something that is safe to put out there in that kind of a setting. You might have people all over the world praying for this particular situation and would be more difficult to get the word out otherwise. But, on the other hand, things like Facebook and Myspace, although that’s declining in influence, have dangers, and part of that is what your are saying, overexposure, not being careful, not exercising confidentiality, there’s the danger of gossip, rumors, and so on, and also the general tendency to simply be very superficial and very quick to speak. Scripture says not to be quick to speak, but to be quick to listen, and slow to judge. And the Book of Proverbs repeatedly says that a wise man or a wise woman holds his or her peace but a fool proclaims his folly, and its very easy for people to be foolish on Facebook and all of a sudden all of your friends know the foolish thing you’ve just put up there and it may not be glorifying God at all.

~Contributed by Douglas Groothuis, professor of Philosophy at Denver Seminary