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

Journal Topics

Stephen Hawking on Science and God

Stephen Hawking and Leonard Mlodinow, in their latest book The Grand Design, claim that science has now progressed to where it can explain everything, even including “The Big Bang” by which the universe was created.  Thus there is no longer need for a Creator God to explain the existence of the universe.  Even before the book was released this past September, these claims generated instant worldwide controversy and a rush to judgment.

My article, featured in the latest issue of the Christian Research Journal, attempts to take a different approach.  Although I strongly believe in the Creator as the cause and reason behind the existence of the universe, I believe a book by someone of Hawking’s stature deserves careful study before forming judgments.

I find The Grand Design, as a book on the progression of scientific thought written by two eminent scientists, to be exceptionally informative and worthwhile reading.  It describes the progression of scientific thinking from Aristotle to quantum physics, and how it may eventually result in a unified theory explaining the behavior of everything from subatomic particles to celestial bodies.

But where the authors go too far, I believe, is in claiming that the origin of the universe was governed by principles of modern science.  They observe that in the first tiny slice of time in its existence, the universe was particle of subatomic size.  And since the behavior of subatomic particles is governed by quantum physics, it follows that the birth of the universe was governed by quantum physics.  Thus we no longer need a Creator to understand the universe’s origin.

In rebuttal, I contend that although the universe was a tiny particle for a tiny instant, the universe in that first tiny instant was actually in extremely rapid transition from absolute nothingness to something immeasurably huge, still expanding 13.7 billon years later.  Rather than being governed by laws of quantum physics, I think it is far more likely that the Big Bang was an utterly unique event, one not “governed” by any “laws” other than those known to the Supreme Maker.

What is YOUR view on “science versus religion”?  Will science eventually be able to explain everything?  Or is God the cause and reason behind the creation, and science a significant means by which we discover the mysteries He wrought?  If such questions intrigue you, I think you’ll find this article very worthwhile. 

A Ph.D. in Applied Mathematics, Stephen Howe retired from his career in Aeronautical Engineering in 2006, and has since been engaged in full-time independent studies and writing in Christian theology.

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?