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There is debate as to whether the Apostle Paul in Galatians 2 was recounting the Jerusalem Council of Acts 15. Points of resemblance would include incidents happening at Jerusalem with the same individuals and the same themes being objects of discussion. Both texts center on the question of Gentiles and Law observance. There are, however, a number of recognizable differences between Acts 15 and Galatians 2.

        The discussion of Acts 15 is a public meeting and Paul's confrontation of Peter in Galatians 2 is personal in nature. Moreover, nowhere is a public decision or letter sent by attendees of the Jerusalem Council mentioned in Galatians. We read in Paul's epistle that he made two visits to Jerusalem. James advocates for Gentiles in Acts 15 and it is Paul who plays a similar role in Galatians 2. How are we to settle this matter?

        One theory advanced to resolve this difficulty is that Paul in Galatians 2 was not so much referring to Acts 15 but to the inci…

If anyone knows how I can comment and let the blogger geniuses know how I feel about thier moronic "improvements," let me know!

check out my God argumemts, the ones I've written myself.
http://religiousapriori.blogspot.com/2009/01/rational-warrant-for-belief-sub-menu.html


Let's discuss one in particular.

The Modal Argument

In respomse to the disusssion on " A Quick Review of John Lennox’s booklet, 'Where is God in a Coronavirus World?'”
" https://www.blogger.com/blogger.g?blogID=6363362#editor/target=post;postID=7788877954008570917;onPublishedMenu=allposts;onClosedMenu=allposts;postNum=2;src=postname
I read this as a typical theodicy problem so I offer my theodocy solution:
The Free Will Defense is offered by Christian apologists as an answer to any sort of atheist argument such as the problem of pain or the problem of evil. The argument runs something like: God values free will because "he" ("she"?) doesn't want robots. The problem with this approach is that it often stops short in analysis as to why free will would be a higher value than anything else. This leaves the atheist in a position of arguing any number of pains and evil deeds and then crying that God had to know these things would happen, thus God must be cruel for creating anything at all knowing the…

Jesus Christ stated that the greatest demonstration of love is giving up one's own life on behalf of others (John 15:13). That is precisely what He did for us when He made atonement for our sin on the cross. Now, the Jehovah's Witnesses do not believe that Jesus is God. In order to remain consistent with their theology, they must accept the idea of a creature doing a greater act of love than the Creator Himself because it was the former who laid down His own life in our place. The Trinity is the solution to this dilemma. If Jesus Christ is the second Person of the Godhead, then it is God who has made the greatest possible demonstration of love.

The present societal shutdown from the coronavirus is really unprecedented in my lifetime. For some of us, this is a time that raises questions about our own mortality and what is truly important. For some people, this time with its rising world-wide body counts also raises another iteration of the usual question about God: How can a good and loving God allow this to happen?

Oxford Mathematics Professor John C. Lennox has written a short booklet addressing the concerns that Christians may have about God during this virus crisis. Entitled, “Where Is God in a Coronavirus World?”, the book is short and can be purchased for less than $5 on several websites. I purchased mine for under $4 at Christianbooks.com.

The book itself is divided into six short chapters. These chapters are:

Feeling Vulnerable – A quick recognition of the anxiety that this crisis is engendering and a reminder that while prior plagues that have rocked the Earth seem far in the distant past, pandemics obviously can a…

Emperor Trajan commends Pliny for his proper course of action in dealing with the Christians, seemingly conceding the tough situation he is facing. Pliny’s letter evidence that Christians were facing persecution under Roman authority, although this was certainly justified in his view. Pliny is a hostile witness to the burgeoning Christian movement which he refers to as “contagious,” and as a “depraved and excessive superstition.” Those ascribing to the faith are all possessed with the “same madness” considered worthy of Rome’s punishment. The process of punishment, says Pliny, was that those suspected of being Christians were questioned and then ordered to recant their faith should they admit to being believers in Christ. Responses from Christians on trial with the threat of torture and even execution are what one would expect: some recanted their faith denying that they were ever Christian, subsequently cursed Christ, paid reverence to the gods of Rome, and offered wine and incense …