Is William Lane Craig a Christian?

October 17, 2017

Below is a presentation I recently made at a local apologetics discussion group I am a member of. I’ve known about this issue for a long time. I thought it would eventually resolve itself, but it seems to have only gotten worse. I have noticed over the years that a few bloggers here and there have tackled this issue, but they have only done so piecemeal and they by and large really lacked the competence to represent Christian theology accurately and provide a proper diagnosis. Given this blog’s focus on the theology of St. Maximus the Confessor, I saw that I was well placed to address it more fully and adequately.  So I have undertaken to address it as part of a wider project. I hope you find it profitable.

I. What is the Question?

“Christology is the doctrinal locus where Christianity has the greatest need for theological precision. To be wrong here is to be wrong everywhere.”[i]

Now that I have your undivided attention, I need to take some space to toss out the questions that I am not asking. This list will not be exhaustive but sufficient to narrowImage result for big fish movie down the question to something workable.

  1. I am not asking if Craig is a recipient of divine grace. I am not asking if Craig is regenerate or “born again.” This is something neither I nor anyone else could know, maybe not even Craig.
  2. I am not asking if Craig thinks of himself as a Christian. A person may take themselves to be a Christian and may not in fact be one and likewise, one may be one and not know (e.g. Crucified thief)
  3. I am not asking if Craig is a nice person or a mean person. Nothing I write here implies or is meant to imply that Craig is malicious, intentionally deceptive or any other deliberate gross moral failure. Whether Craig secretly eats baby hamsters or some such thing is not something I know nor is it relevant to what I write here.
  4. I am not asking if Craig is the member of a or the Christian church. Whatever Craig’s ecclesial membership is (I simply do not know) is irrelevant to the question I am asking.
  5. I am not asking if Craig has done beneficial things to the furtherance of Christian belief in the world. Whatever good things Craig has done elsewhere or on other topics is irrelevant to whether what he professes in core areas of Christian doctrine count as Christian doctrines or not.

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Another Anti-Western Orthodox Bigot (Sigh)

August 29, 2011

“For the rest, Augustine’s conception of the oneness of Christ is shown, although with more or less clarity, in the various, likewise traditional ways of describing the incarnation: as an event (fieri), a taking on (susceptio) or assumption (assumptio), a drawing close (accedere), or even a mingling without confusion (mixtio sine confusione). Although in using those terms Augustine is clearly starting from the teaching of the faith according to which only the Son became a human being, he does not yet arrive at the technical formulation of the dogma. That is, he does not use the epxression ‘the one person of Christ’ in order to describe the starting point of theincarnation.  In his thinking, ‘the one person of Christ’ is rather the result of the ineffable union between the godhead and the humanity in Jesus Christ.”

 Basil Studer, The Grace of Christ and the Grace of God in Augustine of Hippo: Christocentrism or Theocentrism?, trans. Matthew J.O. Connell, Liturgical Press, 1997, p. 34.

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The Anathemas! Sunday of Orthodoxy

March 10, 2011

I have just read through the Anathemas that are proclaimed during the Sunday of Orthodoxy and there are some that caught my attention. I have put them here with an explanation why I thought them interesting.

To those who deny the existence of God, and assert that the world is self-existing, and that all things in it occur by chance, and not by the providence of God, Anathema!

In other words being Orthodox means rejecting a purely materialistic evolutionary model or big-bang theory. The providence of God must be seen throughout the process of creation. It seems we need to take great care when dealing with this topic lest we come under the anathema to which we adhere during the Sunday of Orthodoxy.

To those who foolishly say that the coming of the Son of God into the world in the flesh, and His voluntary passion, death, and resurrection were not necessary for our salvation and the cleansing of sins, Anathema!

This is interesting in that some suggest that God could save us in a manner other than through His incarnation and crucifixion. This Anathema seems to suggest otherwise and that it was necessary for God to take these steps to save us, which is different to say that it was necessary for God to save us, i.e. He freely came to save us but to do so He needed to become incarnate, die and rise again. This process means that He had to be connected to the created world to save us and could not save us only by His divine energies. He needed to save us both in a created and uncreated manner. If this is so then we should not be surprised that we need to be saved by both water and spirit, by created and by uncreated means thus providing an explanation for the necessity of baptism within the Church.

To those who dare to say that the all-pure Virgin Mary was not virgin before giving birth, during birthgiving, and after her child-birth, Anathema!

It seems that we have no choice regarding the Mother of God as being ever-virgin.

To those who reject the Councils of the holy fathers and their traditions, which are agreeable to divine revelation and kept piously by the Orthodox Church, Anathema!

Anyone thinking of modernising the traditions of the Church may need to take care with this anathema. Also, this seems to reinforce the position in the post on “Changing the unchanging” that both doctrine and practice are to be kept without change.

To the followers of the occult, spiritualists, wizards, and all who do not believe in the one God, but honour the demons; or who do not humbly give their lives over to God, but strive to learn the future through sorcery, Anathema!

This could also extend in principle to reading horoscopes and such things. It seems that seeking to learn about the future and not solely trusting in God is a serious matter and up with denying our faith or blasphemy.

An Equality of Honor

August 24, 2010

“One therefore is Christ both Son and Lord, not as if a man had attained only such a conjunction with God as consists in a unity of dignity alone or of authority. For it is not equality of honour which unites natures; for then Peter and John, who were of equal honour with each other, being both Apostles and holy disciples [would have been one, and], yet the two are not one.”

St. Cyril of Alexandria’s Third Letter to Nestorius

Saint Gregory Palamas: Time Traveller Extraordinaire

August 10, 2010

“Then they asked, ‘Is it altogether necessary to speak of wills and energies on the subject of Christ?’ He answered, ‘Altogether necessary if we want to worship in truth, for no being exists without natural activity. Indeed, the holy Fathers say plainly that it is impossible for any nature at all to be or to be known apart from its essential activity. And if there is no such thing as a nature to be or to be known without its essential characteristic activity, how is it possible for Christ to be or be known as truely God and man by nature without the divine and human activities? For according to the Fathers, the lion who loses his roaring ability is no lion at all, and a dog without the power to bark is not a dog.  And any other thing which has lost something naturally constiuative of it is not any more what it was.'”

The Trial of Maximus the Confessor, 23

The Heresy of Calvinism II

August 2, 2010

Calvinism, as was said previously, is a very elastic term. Broadly, it is a movement that has its origins in Zurich, and refined through Geneva. Often it is seen as flowering in the Puritan and Presbyterian movements in England, though much of the Puritan mind was drawn from Zurich from Heinrich Bullinger and Peter Martyr Vermigli, among others. But Bullinger, Martyr and Calvin were largely of one mind on most issues, the Eucharist excepted. The origin of the term seems to have come from its Catholic interlocutors, most notably Thomas Stapleton, though the word generally used was Calvinian. This helps us little in defining what it is. It is one of those words like liberal or conservative, though I don’t think quite so. Here, and especially here, I will give it the meaning of those who believe in forensic justification, effected in the Christian through the decree of God without reference to any faith, or faith foreseen. This definition would certainly take in not only Calvin, but also Martyr and Bullinger, and as well Melanchthon (though Luther is problematic, but not for the reasons the new Finnish interpretation of Luther teaches). Read the rest of this entry »

The Heresy of Calvinism. I

July 10, 2010

About a year ago, his Beatitude Metropolitan Jonah addressed the meeting of the ACNA at which he delineated a number of things that must be jettisoned were real ecumenical dialogue to occur between the Orthodox and this newest iteration of Anglicanism. Among the eschewed was what his Beatitude called “the heresy of Calvinism.” That very weekend, while attending a reception for my nephew John and his new bride Becca, her father, a minster of the Reformed Episcopal Church, and a friend of mine from some years back (more than twenty: we had attended seminary together, we both served as clergy in the PCA parish in Allentown, PA), accosted me wanting to know what was heretical about Calvinism. The following post(s) is my reply.

This, like any essay on some historical ism, immediately demands an explanation of what exactly that ism entails. The matter becomes more urgent when certain people wish to rearrange categories at one time more-or-less settled, and with these disputes I shall have little to say. By “these” I mean the suppliants of the erstwhile Bishop Thomas Durham (aka N. T. Wright) and his putative new readings of Paul, and the tentacles of such readings that have ensnared contemporary Reformed circles under the sobriquet of Federal Vision. To be just, federal vision predates N. T. Durham’s musings by decades, many tracing it back to the disquiet surrounding Norm Shepherd at Westminster Seminary in the early 80s. I remember at the time thinking Shepherd’s stance odd, and later in the decade, having fallen in with a circle sympathetic to Shepherd (the aforementioned PCA parish in Allentown) due to some sacramental and ecclesiological affectations on my part, I found Shepherd more to my newly acquired taste. It is all now too easy to see such readings’ incoherence and inconsistency, both with the Westminster Standards, and with Calvin (though I do not equate the two), and like the Finns with Luther, all seemingly suffering from a case of ‘deification envy’. Thus for them, claims to be “Calvinist” at best must come with the obscene caveat “Calvinism better-informed.” All the arguments about Federal Vision and its accouterments I shall leave to one side, for they do not concern the basic Orthodox critiques: perhaps they are of great weight, but not to the basic problems as the Orthodox see them, for they concern matters “after the fact”. That is, they don’t address the questions of predestination, satisfaction theories of the atonement, and human union with Christ based upon human nature’s redemption through union with the Incarnate Logos. Thus, whether one wishes to sail on R. C. Sproul’s end of the Reformed boat, or on Jim Jordan’s, it is all of apiece for the Orthodox.

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