William Lane Craig

Source: Wikipedia, the free encyclopedia.

William Lane Craig
ThD)
Notable workReasonable Faith (1994)
Spouse
Jan Craig
(m. 1972)
Era
University of Munich
Theses
  • The Kalam Cosmological Argument for the Existence of God (1977)
  • The Historical Argument for the Resurrection of Jesus During the Deist Controversy (1984)
Notable ideas
Kalam cosmological argument
Websitewww.reasonablefaith.org

William Lane Craig (born August 23, 1949) is an American analytic philosopher, Christian apologist, author, and

divine aseity and Platonism culminated with his book God Over All.[11][12]

Early life and education

Craig as furthest back to the left with fellow members of the East Peoria High School Math Club

Craig was born August 23, 1949, in Peoria, Illinois, to Mallory and Doris Craig.[13][14] He attended East Peoria Community High School from 1963 to 1967,[15] where he competed in debate and won the state championship in oratory.[16][5] In September 1965, his junior year, he became a Christian.[17][18][19]

After graduating from high school, Craig attended

Campus Crusade for Christ, the next year.[20][21] They have two grown children and reside in suburban Atlanta, Georgia.[21]

In 1973, Craig entered the program in philosophy of religion at Trinity Evangelical Divinity School north of Chicago, where he studied under Norman Geisler.[22][23][5] In 1975, Craig began doctoral studies in philosophy at the University of Birmingham in England,[24] writing on the cosmological argument under the direction of John Hick.[25][5] He was awarded a doctorate in 1977.[26] Out of this study came his first book, The Kalam Cosmological Argument (1979), a defense of the argument he first encountered in Hackett's work.[5]

Craig was awarded a

University of Munich in Germany.[24][27][5][22] His studies in Munich under Pannenberg's supervision led to a second doctorate, this one in theology,[20][5] awarded in 1984 with the publication of his doctoral thesis, The Historical Argument for the Resurrection of Jesus During the Deist Controversy (1985).[28][29]

Career

Craig joined the faculty of Trinity Evangelical Divinity School in 1980, where he taught philosophy of religion until 1986.[30]

After a one-year stint at

research professor of philosophy, a position he currently holds,[17][4][33] and he went on to become a professor of philosophy at Houston Christian University in 2014.[4][33] In 2017, Biola University created a permanent faculty position and endowed chair, the William Lane Craig Endowed Chair in Philosophy, in honor of Craig's academic contributions.[34]

Craig served as president of the Philosophy of Time Society from 1999 to 2006.[35][36] He helped revitalize the Evangelical Philosophical Society and served as its president from 1996 to 2005.[5] In the mid-2000s,[37][38] Craig established the online Christian apologetics ministry ReasonableFaith.org.[4]

Craig has authored or edited over forty books and over two hundred articles published in professional philosophy and theology journals,[39][40] including: The Journal of Philosophy,[41] British Journal for the Philosophy of Science,[42] Philosophy and Phenomenological Research,[43][44] Philosophical Studies,[45] Australasian Journal of Philosophy,[46][47][48][49] Faith and Philosophy,[50] Erkenntnis,[51][52] and American Philosophical Quarterly.[53]

Philosophical and theological views

Kalam cosmological argument

An illustration of infinite regress

Craig has written and spoken in defense of a version of the

Islamic philosophy, Craig added appeals to scientific and philosophical ideas in the argument's defense.[5] Craig's work has resulted in contemporary interest in the argument, and in cosmological arguments in general.[57][58][59]

Craig formulates his version of the argument as follows:

  1. Everything that begins to exist has a cause of its existence.
  2. The universe began to exist.
  3. Therefore, the universe has a cause of its existence.[54][57]

Craig's defense of the argument mainly focuses on the second premise,

actually infinite collections are impossible, and thus the past is finite and has a beginning.[62][63][64] In another argument, Craig says that the series of events in time is formed by a process in which each moment is added to history in succession. According to Craig, this process can never produce an actually infinite collection of events, but at best a potentially infinite one. On this basis, he argues that the past is finite and has a beginning.[57][65][66]

Craig also appeals to various

physical theories to support the argument's second premise, such as the standard Big Bang model of cosmic origins and certain implications of the second law of thermodynamics.[5][57][62]

The Kalam argument concludes that the universe had a cause, but Craig further argues that the cause must be a person.[54] First, Craig argues that the best way to explain the origin of a temporal effect with a beginning from an eternally existing cause is if that cause is a personal agent endowed with free will. Second, the only candidates for a timeless, spaceless, immaterial being are abstract objects like numbers or unembodied minds; but abstract objects are causally effete. Third, Craig uses Swinburne's separation of causal explanation; causal explanation can be given in terms either of initial conditions and laws of nature or of a personal agent and its volitions; but a first physical state of the universe cannot be explained in terms of initial conditions and natural laws.[67]

Craig's arguments to support the Kalam argument have been discussed and debated by a variety of commentators,[68][69] including Adolf Grünbaum,[70] Quentin Smith,[71] Wes Morriston,[72][73] Graham Oppy,[74] Andrew Loke,[75] Robert C. Koons,[76] and Alexander Pruss.[77] Many of these papers are contained in the two-volume anthology The Kalām Cosmological Argument (2017), volume 1 covering philosophical arguments for the finitude of the past and volume 2 the scientific evidence for the beginning of the universe.[78][79]

Divine omniscience

Craig is a proponent of

perseverance of the Saints, and missionary evangelism.[83]

Resurrection of Jesus

Craig has written two volumes arguing for the historicity of the

miracles. The latter volume is an exegetical study of the New Testament material pertinent to the resurrection
.

Craig structures his arguments for the historicity of the resurrection under 3 headings:[87]

  1. The
    his female followers on the Sunday after his crucifixion.[88]
  2. Various individuals and groups experienced appearances of Jesus alive after his death.
  3. The earliest
    disciples came to believe that God had raised Jesus
    from the dead despite strong predispositions to the contrary.

Craig argues that the best explanation of these three events is a literal resurrection.

St. Joseph's Seminary, New York, in order to discuss the resurrection of Jesus. Papers from the summit were later compiled and published in the book The Resurrection. An Interdisciplinary Symposium on the Resurrection of Jesus, edited by S.T Davis, D. Kendall and G. O'Collins.[93]

Philosophy of time

Craig defends a presentist version of the A-theory of time. According to this theory, the present exists, but the past and future do not. Additionally, he holds that there are tensed facts, such as it is now lunchtime, which cannot be reduced to or identified with tenseless facts of the form it is lunchtime at noon on February 10, 2020. According to this theory, presentness is a real aspect of time, and not merely a projection of our thought and talk about time. He raises several defenses of this theory, two of which are especially notable. First, he criticizes J. M. E. McTaggart's argument that the A-theory is incoherent, suggesting that McTaggart's argument begs the question by covertly presupposing the B-theory. Second, he defends the A-theory from empirical challenges arising from the standard interpretation of Einstein's Special Theory of Relativity (SR). He responds to this challenge by advocating a neo-Lorentzian interpretation of SR which is empirically equivalent to the standard interpretation, and which is consistent with the A-theory and with absolute simultaneity. Craig criticizes the standard interpretation of SR on the grounds that it is based on a discredited positivist epistemology. Moreover, he claims that the assumption of positivism invalidates the appeal to SR made by opponents of the A-theory.[94][95][96]

Divine eternity

Craig argues that God existed in a timeless state causally prior to creation,[96] but has existed in a temporal state beginning with creation, by virtue of his knowledge of tensed facts and his interactions with events.[97] He gives two arguments in support of that view. First, he says that, given his tensed view of time, God cannot be timeless once he has created a temporal universe, since, after that point, he is related to time through his interactions and through causing events in time.[97] Second, Craig says that as a feature of his omniscience, God must know the truth related to tensed facts about the world, such as whether the statement "Today is January 15th" is true or not or what is happening right now.[95][98][99][100][b]

Divine aseity

Craig has published on the challenge posed by

abstract objects and that they exist independently of God.[104] Rather, he defends a nominalistic perspective that abstract objects are not ontologically real objects.[105] Stating that the Quine–Putnam indispensability argument is the chief support of platonism,[106] Craig criticizes the neo-Quinean criterion of ontological commitment, according to which the existential quantifier of first order logic and singular terms are devices of ontological commitment.[107][108]

Craig favors a neutral interpretation of the quantifiers of first-order logic, so that a statement can be true, even if there isn't an object being quantified over. Moreover, he defends a deflationary theory of reference based on the intentionality of agents, so that a person can successfully refer to something even in the absence of some extra-mental thing. Craig gives the example of the statement “the price of the ticket is ten dollars” which he argues can still be a true statement even if there isn't an actual object called a “price.”[109] He defines these references as a speech act rather than a word-world relation, so that singular terms may be used in true sentences without commitment to corresponding objects in the world.[110] Craig has additionally argued that even if one were to grant that these references were being used as in a word-world relation, that fictionalism is a viable explanation of their use; in particular pretense theory, according to which statements about abstract objects are expressions of make-believe, imagined to be true, even if literally false.[111]

Atonement

In preparation for writing a systematic philosophical theology, Craig undertook a study of the doctrine of the atonement which resulted in two books, The Atonement (2019) and Atonement and the Death of Christ (2020).[112]

Historical Adam

Also as a preliminary study for his systematic philosophical theology Craig explored the biblical commitment to and scientific credibility of an original human pair who were the universal progenitors of mankind.[113] Following the Assyriologist Thorkild Jacobsen, Craig argues on the basis of various family resemblances that Genesis 1-11 plausibly belongs to the genre of mytho-history, which aims to recount historical persons and events in the figurative and often fantastic language of myth. Most recently Craig has begun writing a projected multi-volume systematic philosophical theology.[114]

Other views

Craig is a critic of

Wesleyan-Arminian.[125]

As a non-voluntaristic

neo-Apollinarian Christology in which the divine logos stands in for the human soul of Christ and completes his human nature.[130]

Reception

According to Nathan Schneider, "[many] professional philosophers know about him only vaguely, but in the field of philosophy of religion, [Craig's] books and articles are among the most cited".[5] Fellow philosopher Quentin Smith writes that "William Lane Craig is one [of] the leading philosophers of religion and one of the leading philosophers of time."[131]

In 2021 Academic Influence website ranked Craig the nineteenth most influential philosopher in the world over the previous three decades (1990-2020) and the world's fourth most influential theologian over the same period.[132][133]

In 2009,

New Atheist Christopher Hitchens had an interview before his debate with Craig in that same year. During that interview, Hitchens said: "I can tell you that my brothers and sisters and co-thinkers in the unbelieving community take him [Craig] very seriously. He's [Craig] thought of as a very tough guy. Very rigorous, very scholarly, very formidable. And I would...I say that without reserve. I don't say it because I'm here. Normally I don't get people saying: 'Good luck tonight' and 'don't let us down,' you know. But with him [Craig] I do."[134]

In 2011, with respect and compliment to his debating skills,

New Atheist Sam Harris once described Craig as "the one Christian Apologist who seems to have put the fear of God into many of my fellow atheists".[5][135]

Following a 2011 debate with Craig, Lawrence Krauss stated that Craig had a "simplistic view of the world" and that in the debate Craig had said "disingenuous distortions, simplifications, and outright lies".[136]

In 2014, he was named alumnus of the year by Wheaton College.[20]

In 2016, Craig was named Alumnus of the Year by Trinity Evangelical Divinity School.[137]

Selected publications

See also

Notes

  1. ^ Craig's own version of the Kalām argument is succinct: 1. 'Everything that begins to exist has a cause of its existence.' 2. 'The universe began to exist,' i.e., the temporal regress of events is finite. 3. 'Therefore the universe has a cause of its existence' Following Ghazali, Craig argues that this cause must be a personal will. Nothing but the arbitrary choice of a free agent could explain why the world was created at one time rather than another, or (if time comes into being with the first event) why the first event did not have a predecessor.[54]
  2. ^ When Craig says that God is timeless "prior to" the creation of time, the relevant notion of priority is not supposed to be temporal, as there is no time temporally prior to the first moment of time. Rather, Craig means to suggest that God is prior to time in some non-temporal sense that is difficult to specify, and which involves the idea that God was the cause of the universe. Several philosophers have argued that Craig's notion of non-temporal priority is not clear.[98][99][100] Craig has attempted to clarify his view in response.[101]

References

  1. ^ Craig & Carroll 2016, p. 102.
  2. ^ "The Mechanics of Neo-Apollinarian Christology".
  3. ^ "Neo-Apollinarianism and Mind/Body Dualism". April 12, 2019.
  4. ^ a b c d Murashko, Alex (February 5, 2014). "Leading Apologist William Lane Craig to Join Houston Baptist U's School of Christian Thought Faculty". The Christian Post. Retrieved 2019-06-12.
  5. ^ a b c d e f g h i j k l m Schneider, Nathan (July 1, 2013). "The New Theist: How William Lane Craig Became Christian Philosophy's Boldest Apostle". The Chronicle of Higher Education. Washington. Retrieved 2018-01-22.
  6. ^ Reichenbach (2017). "In his widely discussed writings William Lane Craig marshals multidisciplinary evidence for the truth of the premises found in the kalām argument.... [much more discussion follows]"
  7. ^ Sun, Eryn (September 30, 2011). "Dawkins defends decision not to debate apologist William Lane Craig". Christianity Today. Retrieved 2019-06-12. ...[Craig is] the leading Christian apologist, famous for his revival of the Kalam cosmological argument which asserts that God caused the universe to first exist.
  8. ^ Horn, Trent (July 17, 2013). "New Support for the Cosmological Argument". catholic.com. Retrieved 2019-06-12. Although the argument fell into relatively obscurity after it was promoted in the Middle Ages, it received new life through William Lane Craig's 1979 book The Kalam Cosmological Argument. Craig has become the argument's leading proponent, and thanks to his famous debates with atheists that end up on YouTube, the kalam argument has become well-known and is vigorously dissected by critics.
  9. ^ Robinson & Baggett 2016, p. 212.
  10. ^ a b Habermas 1988.
  11. ^ a b Craig 2016.
  12. ISSN 2572-2832
    .
  13. ^ Craig, William Lane. "Does the Problem of Material Constitution Illuminate the Doctrine of the Trinity?". Retrieved 2019-07-10. I am the second child of Mallory and Doris Craig...
  14. ^ Craig, William Lane (February 5, 2018). "Questions on Certainty and Debate". Retrieved 2019-07-22. But that doesn't undermine my knowledge that I was born in Peoria, Illinois and raised in Keokuk, Iowa.
  15. ^ Craig, William Lane. "Debating". Reasonable Faith. Archived from the original on 2014-05-12. Retrieved 2014-05-08.
  16. ^ "Records and History – Original Oratory". Illinois High School Association. Retrieved 2015-05-27.
  17. ^ a b "William Lane Craig". La Mirada, California: Biola University. Archived from the original on 2014-08-14. Retrieved 2014-05-05.
  18. ^ "William Lane Craig and Sean McDowell". Fervr. Retrieved 2014-05-11.
  19. ^ Craig, William Lane (November 5, 2007). "Faith and Doubt". Retrieved 2019-07-10. To speak personally, I myself was not raised in an evangelical home, but I became a Christian my third year of high school.
  20. ^ a b c d "Dr. William Lane Craig Named Alumnus of the Year". Wheaton, Illinois: Wheaton College. May 7, 2014. Archived from the original on 2014-05-12. Retrieved 2014-05-11.
  21. ^ a b Schneider, Nathan (July 12, 2013). "7 Habits of a Highly Effective Philosopher". Killing the Buddha. Retrieved 2014-05-10.
  22. ^ a b Craig, William Lane. "Double Doctorates". Reasonable Faith. Archived from the original on 2014-05-12. Retrieved 2014-05-10.
  23. ^ "William Lane Craig Named TEDS Alumnus of the Year". Trinity International University. Archived from the original on 2016-08-28. Retrieved 2019-07-22.
  24. ^ a b "William Lane Craig". calvin.edu. Calvin College. Retrieved 2019-04-09.
  25. ISSN 2161-0002
    . Retrieved 2019-06-12. Many of [Hick's] former students are now established Christian philosophers in their own right, including ... William Lane Craig...
  26. ^ "The Cadbury Lectures 2015: God Over All Back to 'The Cadbury lectures' 16 March - 20 March 2015". University of Birmingham. Retrieved 2019-07-22. Hosted by the John Hick Centre for Philosophy of Religion. Our theme for 2015 is 'God Over All', and will consist of a series of lectures given by Professor William Lane Craig (Talbot School of Theology and Houston Baptist University; PhD University of Birmingham 1977).
  27. ^ a b "Humboldt Network: Prof. Dr. William L. Craig". Alexander von Humboldt Foundation. Alexander von Humboldt-Stiftung/Foundation. Archived from the original on 2019-07-16. Retrieved 2019-07-16. Host(s) and host institute(s) during Humboldt sponsorship: Prof. Dr. Wolfhart Pannenberg, Ludwig-Maximilians-Universität München, München; Start of first sponsorship: 01.01.1978
  28. OCLC 925034139
    .
  29. . In this large study, which apparently grew out of a dissertation prepared under the supervision of Wolfhart Pannenberg...
  30. ^ "William Lane Craig Named TEDS Alumnus of the Year". Trinity International University. Archived from the original on 2016-08-28. Retrieved 2019-06-12. Craig earned master's degrees from TEDS in philosophy of religion, as well as in church history and the history of Christian thought. He taught philosophy of religion at TEDS from 1980–1986.
  31. ^ . From 1980 to 1986 he taught philosophy of religion at Trinity, during which time he and Jan started their family. In 1987 they moved to Brussels, Belgium, where Dr. Craig pursued research at the University of Louvain until 1994.
  32. ^ "Contributors". International Philosophical Quarterly. 33. Fordham University Press: 142. 1993. William Lane Craig is a visiting scholar at the Inst. Supérieur de Philosophie at the Catholic Univ. of Louvain (B-3000 Leuven, Belgium), PhD from Univ. of Birmingham (Eng.) and DTh from the Univ. of Munich, he taught at Westmont College and is a Fellow of the Alexander von Humboldt Siftung. Interested in Philosophy of Religion and of Space and Time, he includes in his publications the books The Kalam Cosmological Argument and Divine Foreknowledge and Human Freedom.
  33. ^ a b Kristof, Nicholas (December 21, 2018). "Professor, Was Jesus Really Born to a Virgin?". The New York Times. p. SR23. Retrieved 2019-06-12. Here's my interview of William Lane Craig, professor of philosophy at Talbot School of Theology and Houston Baptist University.
  34. ^ Wu, Joanna (Spring 2017). "William Lane Craig Named in Biola's First Endowed Chair". Biola Magazine. La Mirada, California: Biola University. p. 15. Retrieved 2018-09-30.
  35. ^ Robinson & Baggett 2016, p. 213.
  36. ^ Proceedings and Addresses of the American Philosophical Association 74:2. November 2000. p. 162.
  37. ^ "Reasonable Faith Inc". Nonprofit Explorer. ProPublica. May 9, 2013. Retrieved 2019-08-05.
  38. ^ Craig, William Lane; Harris, Kevin (March 3, 2019). "Dr Craig's Interview in the New York Times". Reasonable Faith. Retrieved 2019-08-05. That's one of the reasons we founded Reasonable Faith over ten years ago
  39. ^ "Dr. William Lane Craig Curriculum Vitae" (PDF). Reasonable Faith.
  40. ^ "William Lane Craig". moodypublishers.com. September 17, 2021. Retrieved 2021-09-17.
  41. JSTOR 2027068
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  42. ^ "Search: 'William Lane Graig'". The British Journal for the Philosophy of Science. Retrieved 2021-10-02.
  43. JSTOR 2108416
    .
  44. .
  45. .
  46. .
  47. .
  48. .
  49. .
  50. ^ "Search". place.asburyseminary.edu. Retrieved 2020-02-04.
  51. S2CID 55902279
    .
  52. .
  53. .
  54. ^ a b c Wainwright 1982, p. 328.
  55. ^ Cowan & Spiegel 2009, pp. 268–269; Jackson 2014, p. 19; Peterson et al. 2013, pp. 86–89; Reichenbach 2017; Williams 2013, p. 89.
  56. ^ "Who's Who: Modern Authors: William Lane Craig (Entry 2)". Philosophy of Religion.info. Retrieved 2016-10-16.
  57. ^ a b c d Reichenbach 2017.
  58. ^ Smith 2007, p. 183.
  59. ^ Oppy 2006, p. 137.
  60. ^ Copan & Craig 2017, p. 4.
  61. .
  62. ^ a b Wainwright 1982, p. 329.
  63. ^ Moreland & Craig 2003, p. [page needed].
  64. ^ Craig & Sinclair 2009, p. 103.
  65. ^ Wainwright 1982, p. 333.
  66. ^ Craig & Sinclair 2009, p. 117.
  67. ^ Morriston 2000.
  68. .
  69. . This form of the kalam argument has been widely debated in recent years. One of its most significant defenders has been William Lane Craig...
  70. ^ Grünbaum, Adolf (1994). "Some Comments on William Craig's "Creation and Big Bang Cosmology"". Philosophia Naturalis. 31 (2): 225–236.
  71. ^ Smith 2007, pp. 192–194.
  72. ^ Morriston 2013.
  73. ^ Morriston 2018.
  74. ^ Oppy 2006, pp. 137–153.
  75. ^ Loke 2017.
  76. ^ Koons 2014.
  77. ^ Pruss 2018.
  78. ^ Copan & Craig 2017a.
  79. ^ Copan & Craig 2017b.
  80. ^ Perzyk 2013, p. 755.
  81. OCLC 1107692846.{{cite book}}: CS1 maint: others (link
    )
  82. ^ Perzyk 2013, p. 755-756.
  83. ^ Perzyk 2013, p. 765.
  84. ^ Craig 1985b.
  85. S2CID 162213884
    .
  86. ^ Craig 1989.
  87. ^ Craig 2008, p. 360.
  88. ^ Craig 2001b.
  89. ^ Perman, Matt (September 12, 2007). "Historical Evidence for the Resurrection". Desiring God. Retrieved 2014-05-07.
  90. ^ McCullagh, C. Behan (1984). Justifying Historical Descriptions. Cambridge University Press. p. 19.
  91. ^ Craig, William Lane. "Visions of Jesus: A Critical Assessment of Gerd Lüdemann's Hallucination Hypothesis". Reasonable Faith. Retrieved 2014-05-07.
  92. ^ McGrew & McGrew 2009, p. 617.
  93. ^ Davis, Stephen T., Kendall, Daniel and O'Collins, Gerald (1998) The Resurrection: An Interdisciplinary Symposium on the Resurrection of Jesus. Oxford: Oxford University Press
  94. ^ Helm 2002.
  95. ^ a b Hasker 2003.
  96. ^ a b Quarum, Merrit (2003). "Review: Time and Eternity: Exploring God's Relationship to Time". Journal of the Evangelical Theological Society. 46 (4): 746–749.
  97. ^
    ISSN 1095-5054
    . Retrieved 2019-06-15.
  98. ^ a b Swinburne 2002.
  99. ^ a b Helm 2010.
  100. ^ a b Deng 2018.
  101. ^ “No Trouble: A Reply to Wielenberg.” Theologica 5/1 (2021). doi.org/10.14428/thl.v4i3.58143; “A Reply to Wielenberg on a Timeless First Cause.”
  102. ^ Craig 2014.
  103. ^ Craig 2017.
  104. ^ Moreland & Craig 2003, pp. 506–507.
  105. ^ Craig 2012a.
  106. ^ Liggins 2008.
  107. S2CID 171743284
    .
  108. ^ Craig, William Lane (October 28, 2012). "Can We Refer to Things That Are Not Present?". Reasonable Faith. Retrieved 2020-06-17.
  109. ^ Craig 2012b.
  110. ^ Båve 2009.
  111. ^ Nichols & Stich 1999.
  112. ^ The Atonement. Elements in the Philosophy of Religion. Cambridge: Cambridge University Press, 2018; Atonement and the Death of Christ: An Exegetical, Historical, and Philosophical Exploration. Waco, Tex.: Baylor University Press, 2020.
  113. ^ In Quest of the Historical Adam: A Biblical and Scientific Investigation. Grand Rapids, Mich.: Wm. B. Eerdmans, 2021.
  114. ^ For a preview see his “On Systematic Philosophical Theology.” Philosophia Christi 23/1 (2021): 11-25.
  115. ^ Craig & Moreland 2000.
  116. ^ Copan & Craig 2009.
  117. ^ Craig, William Lane (March 28, 2010). "Lightning Strikes Again". Reasonable Faith. Archived from the original on 2017-05-22. Retrieved 2018-09-28.
  118. ^ "Religious Epistemology MP3 Audio by William Lane Craig". Apologetics 315. December 30, 2008. Retrieved 2016-12-08.
  119. ^ Zaimov, Stoyan (April 9, 2013). "Christian Apologist Says Church 'Losing Battle' Against Hate Label for Homosexuality Stance". The Christian Post. Retrieved 2018-09-28. What you shouldn't be is a confessing Christian and a practicing homosexual.
  120. ^ Stewart 2007.
  121. ^ Craig, William Lane (February 20, 2012). "Evolutionary Theory and Theism". Reasonable Faith. Archived from the original on 2017-10-02. Retrieved 2018-09-28.
  122. ^ "William Lane Craig". Discovery Institute. Archived from the original on 2011-09-01. Retrieved 2016-12-08.
  123. ^ "Society Fellows". International Society for Complexity, Information, and Design. Archived from the original on 2011-10-19. Retrieved 2011-10-09.
  124. ^ Helm, Paul (2014). "Calvinism vs. Molinism: Paul Helm & William Lane Craig". Journal for Baptist Theology & Ministry. 11 (1).
  125. ^ "Three Things You Need to Know About William Lane Craig | Reasonable Faith". www.reasonablefaith.org. Retrieved 2022-08-02.
  126. ^ Copan & Flannagan 2014, pp. 81–82; Howson 2011, p. 11.
  127. ^ Craig, William Lane (August 8, 2011). "The 'Slaughter' of the Canaanites Re-visited". Reasonable Faith. Retrieved 2018-09-28.
  128. ^ Morriston 2012.
  129. ^ Morriston 2009.
  130. ^ Moreland & Craig 2003, p. 608.
  131. ISSN 2161-0002
    .
  132. ^ "Search People Result: Philosophy | Academic Influence". academicinfluence.com.
  133. ^ "Search People Result: Theology Academic Influence". academicinfluence.com.
  134. ^ Christopher Hitchens On William Lane Craig (Mirror: Birdieupon), retrieved 2023-05-27
  135. ^ William Lane Craig Puts the Fear of God in Atheists, retrieved 2023-01-22
  136. ^ "Lawrence Krauss' Response and Perspective | Reasonable Faith". www.reasonablefaith.org. Retrieved 2024-01-15.
  137. ^ Trinity International University (July 22, 2016). "William Lane Craig Named TEDS Alumnus of the Year". Buffalo Grove Countryside. Archived from the original on 2016-07-26. Retrieved 2018-09-30.

Bibliography

External links