The front side (recto) of Papyrus 1, a New Testament manuscript of the Gospel of Matthew. Most likely originated in Egypt. Also part of the Oxyrhynchus Papyri (P. oxy. 2).
Dr. Bryant G. Wood recently presented lectures on “Archaeology and the Conquest: New Evidence on an Old Problem.” Wood is editor of Bible and Spade, and director of the Excavations at Khirbet el-Maqatir (suggested as a possible site for Biblical Ai). Four separate talks cover:
- Background and Chronology of the Exodus and Conquest
- Digging Up the Truth at Jericho
- The Discovery of Joshua’s Ai
- Great Archaeological Discoveries Related to the Old Testament
Alexander Pruss points to a new blog on the philosophy of cosmology.
Daniel Wallace and Bart Ehrman debate on the topic: “Is the original New Testament lost?”
A new article on “Platonism and Theism” is up at the Internet Encyclopedia of Philosophy.
Alvin Plantinga lectures on “Religion and Science: Why Does the Debate Continue?” at Rainier Beach Presbyterian Church in Seattle Washington
Craig Blomberg writes on “Jesus of Nazareth: How Historians Can Know Him and Why It Matters” (PDF).
Peter S. Williams engages with the question “Can Moral Objectivism Do Without God?”
Max Andrews shares his Top Ten Philosophy, Science, and Theology Podcasts
J. P. Moreland talks about the argument from consciousness at last week’s ETS/EPS meeting in San Francisco (video).
Craig Blomberg discusses the historical Jesus and the reliability of the Bible (video).
Atheist philosopher Daniel Came criticizes Richard Dawkins’s decision not to debate William Lane Craig.
Chad Meister writes on “Atheists and the Quest for Objective Morality.”
Similarly, William Lane Craig lectures on the question “Is God Necessary for Morality” at Boston College Law School.
A distinguished group of evangelical scholars discuss the impact of the King James Version of the Bible (audio).
In the ethical thought of such existentialist writers as Sartre and Heidegger, abandonment is the awareness that there are no external sources of moral authority. No deity, for example, provides us with guidance or direction; we achieve an authentic life by depending only on ourselves.
(Via Philosophical Dictionary)
One inevitable consequence of this approach to morality is well described by Aldous Huxley, author of Brave New World.
For myself as, no doubt, for most of my contemporaries, the philosophy of meaninglessness was essentially an instrument of liberation. The liberation we desired was simultaneously liberation from a certain political and economic system and liberation from a certain system of morality. We objected to the morality because it interfered with our sexual freedom.
Aldous Huxley, Ends and Means: An Inquiry into the Nature of Ideals and into the Methods Employed for Their Realization (New York: Harper & Bros., 1937), 316.
It turns out to be convenient in many cases that life has no ultimate meaning: It’s the ideal excuse to fashion a morality that suits one’s individual whims. Objective meaning and purpose can prevent one from doing things one is inclined to do. As a result, such things are ignored, attacked, or reinterpreted. But they never quite go away.