ONly to you dumb atheists. I have plenty of evidence.

Sure, you're completely convinced because it's what someone told you.

On 21 Jan 2007 06:54:40 -0800, "Pastor Kutchie" <user13@heathens.org.uk> wrote:

No defense is given concerning the existence of God.

No defence is possible, since there is no evidence of your god or any
other gods, and neither is it even possible to offer evidence, since,
by definition there can be no valid evidence.

ONly to you dumb atheists. I have plenty of evidence.

demon PK wrote:

Andrew, in the Holy Spirit, boldly wrote:

brother Melchizedek wrote:

Divine Design
"Only a rookie who knows nothing about science would say science takes away from faith. If you really study science, it will
bring
you closer to God."
-James Tour, Nanoscientist
The astronomical evidence for God must be strong when atheistic physicists admit that "the universe exploded out of
nothingness,"
and agnostic astronomers claim that "supernatural forces" were so at work in the beginning that scientists are led back to "a
band
of theologians who have been sitting there for centuries" (see chapter 3). But the scientific evidence for God does not end
with the
Cosmological Argument. For many, the precision with which the universe exploded into being provides even more persuasive
evidence
for the existence of God.
This evidence, technically known as the Teleological Argument, derives its name from the Greek word telos, which means
"design." The
Teleological Argument goes like this:
1. Every design had a designer.
2. The universe has highly complex design.
3. Therefore, the universe had a Designer.
Isaac Newton (1642-1727) implicitly confirmed the validity of the Teleological Argument when he marveled at the design of our
solar
system. He wrote, "This most beautiful system of the sun, planets and comets, could only proceed from the counsel and dominion
of an
intelligent and powerful Being."?1? Yet it was William Paley (1743-1805) who made the argument famous by his commonsense
assertion
that every watch requires a watchmaker. Imagine you're walking along in the woods and you find a diamond-studded Rolex on the
ground. What do you conclude is the cause of that watch: The wind and the rain? Erosion? Some combination of natural forces? Of
course not! There's absolutely no question in your mind that some intelligent being made that watch, and that some unfortunate
individual must have accidentally dropped it there.
Scientists are now finding that the universe in which we live is like that diamond-studded Rolex, except the universe is even
more
precisely designed than the watch. In fact, the universe is specifically tweaked to enable life on earth-a planet with scores
of
improbable and interdependent life-supporting conditions that make it a tiny oasis in a vast and hostile universe.
These highly precise and interdependent environmental conditions (which are called "anthropic constants") make up what is known
as
the "Anthropic Principle." "Anthropic" comes from a Greek word that means "human" or "man." The Anthropic Principle is just a
fancy
title for the mounting evidence that has many scientists believing that the universe is extremely fine-tuned (designed) to
support
human life here on earth.
In this vast and hostile universe, we earthlings are much like astronauts who can survive only in the small confines of their
spaceship. Like a spaceship, our earth supports life as it hurls through lifeless space. But also like a spaceship, a slight
change
or malfunction in any one of a number of factors-in either the universe or the earth itself-could fatally alter the narrowly
defined
environmental conditions we need to survive.
Apollo 13, one of the most challenging and famed missions in the history of NASA, will help drive this point home. We're going
spend
the next few pages aboard Apollo 13. And as we do, we'll point out some of the anthropic constants that make our lives
possible.
1 Isaac Newton, "General Scholium," in Mathematical Principles of Natural Philosophy (1687) in Great Books of the Western
World,
Robert M. Hutchins, ed. (Chicago: Encyclopedia Britannica, n.d.), 369.
Geisler, N. L., & Turek, F. (2004). I don't have enough faith to be an atheist (95). Wheaton, Ill.: Crossway Books.

Many thanks, much praise, and all the glory to GOD for HIS compelling
you to post this.

Why would a just, wise and merciful god compel a person to post such
tawdry lies and tendentious nonsense? Teleology is a busted flush, look
the word 'redundancy' up in the dictionary, then look at the genome of
any living thing.

Tell us why you god-botherers always aim your so-called science at an
audience that they hope doesn't know any better?

Nope! -:)

Creation and Its Purpose

THE CREATOR

No defense is given concerning the existence of God. The record
concerning Him is simply, "In the beginning God." The existence of God is
assumed. He reveals Himself as Elohim, which is related to the name El,
having a root meaning of "power" or "fear." It suggests "God's greatness
or superiority over all other gods."?1 The name Elohim identifies God as
"the subject of all divine activity revealed to man and as the object of all
true reverence and fear for men."?2 It emphasizes His sovereignty (Gen.
24:3; Isa. 37:16; 54:5); His role as Judge (Ps. 50:6; 58:11; 75:7); His
majesty or glory (Isa. 40:28; 65:16); His role as the Savior God (Gen.
17:8; 26:24; 28:13); and His intimacy with His people (Gen. 48:15; Ps.
4:1; Jer. 23:23).

While God presents Himself as a transcendent God, He is also immanent,
seeking fellowship with man. He recognizes the creation of man as very
good (Gen. 1:31); He creates man in His own image and likeness that He
may have a relationship with man and that man may rule over the earth
(Gen. 1:26); He speaks with man (Gen. 1:28-30); He creates an
environment especially for man (Gen. 1:3-25, 29-30); He tests man's
loyalty (Gen. 2:16-17); He seeks man (Gen. 3:9).

THE CREATION OF THE WORLD

"In the beginning" describes the time of God's creation. This is not myth; it
is an historical event. Genesis 1:1 gives the principal statement with three
circumstantial clauses following in v. 2, suggesting there is no gap between
1:1 and 1:2. The word created (Heb. bara) suggests God created ex nihilo,
"out of nothing." It was not a refashioning of previous materials (cf. Rom.
4:17; Heb. 11:3). The days of creation are referred to as "it was evening
and it was morning," suggesting twenty-four hour days. The statements
"second day," "third day," also demand twenty-four hour days.?3 The
creation account is a denial of any form of evolution-atheistic, theistic, or
threshhold. If man is the product of an evolutionary process then man is not
morally accountable to God; if, however, God directly created man, then
man is accountable to God and was also created that he might walk in
holiness for fellowship with God.

But what was the purpose of creation? Without question the greatness, the
immensity, the magnitude of creation was to bring glory to God.?4

CREATION OF MAN

Man's creation was special and unique. Man was created on the last day,
the climax of God's creation; at the conclusion of man's creation, God
noted, "it was very good" (Gen. 1:31). Man is not the product of evolution
but the direct creation of God (Gen. 1:27; 2:7; 5:1; Deut. 4:32). Genesis
1:27 gives the general statement; Genesis 2:7 provides additional details of
the same account. It is also important to note that Christ acknowledged
that God directly created man (Matt. 19:4). God also created the individual
species (Gen. 1:27). What is particularly significant, however, is that God
created man in His own image and likeness. This does not refer to bodily
form, since God is spirit (John 4:24), but a spiritual, natural, and moral
likeness. In his spiritual likeness, man as a regenerated being may have
fellowship with God (Eph. 2:1, 5); in his natural likeness, man has intellect,
emotions, and will to know and commune with God; in his moral likeness,
man may know and obey the precepts of God.

RESPONSIBILITY OF MAN

God's purpose in creating man is stated in Genesis 1:26, "let them rule."
God placed man in the garden to rule over His creation. Adam was God's
mediator, placed on earth to dispense His will on earth. Man's destiny as
God's mediator is further seen in Psalm 8:6-7, "Thou dost make him to
rule over the works of thy hands; Thou has put all things under his feet, All
sheep and oxen, And also the beasts of the field, the birds of the heavens,
and the fish of the sea, whatever passes through the paths of the seas." As
God's mediator, Adam was to exercise authority over all creation-plant
and animal life. Adam was to rule over God's creation.

God placed man in a perfect environment and gave him a test. Man was
permitted to eat of any tree of the garden but not from the tree of the
knowledge of good and evil (Gen. 2:17). Should he do so, death would
result. The tree of the knowledge of good and evil was to develop man
spiritually; not to have knowledge is a sign of immaturity (Deut. 1:39).
God's purpose was that man should attain to a knowledge of good and evil
through not eating of the fruit. In this way man would glorify God-and
man would rule over God's kingdom on earth in its unfallen estate. But man
disobeyed God and attained to the knowledge of good and evil-the
wrong way.?5

Fall and Judgment

THE TEMPTATION AND SIN

God placed man in the garden and gave man the opportunity to obey Him
and lead the human race into eternal blessing (he could have been
confirmed in righteousness by eating from the tree of life). It was a test
concerning Adam's loyalty and obedience to God.

The solicitation to sin came to Eve through the serpent. The fact that the
serpent could tempt Eve suggests evil was present (although man had not
yet sinned). It must forever remain a riddle as to where sin came from; it is
one of the mysteries of life. Although it was the serpent speaking, it was
Satan who engineered the temptation. It was possible because he was
"crafty" ("clever," Matt. 10:16). The serpent opposed the glory of God
and sought to disrupt man's fellowship with God and man's rule over
God's creation. Satan, through the serpent, raised doubt about God's
word (Gen. 3:1); he lied by saying that man would not die (Gen. 3:4),
expressing it in strongest terms, "You surely shall not die!"?6 Eve
submitted to the temptation, sinning in the manner common to the human
race: through the lust of the flesh, lust of the eyes, and the boastful pride of
life (cf. 1 John 2:16). Adam also participated in the sin; although Eve was
deceived (1 Tim. 2:14), Adam realized what he was doing, hence, the
greater judgment. For this reason Adam is constituted the first sinner (Rom.
5:12-21).

JUDGMENT

Adam and Eve now came to a knowledge of good and evil but not in the
manner they should have. Immediately the world around them looked
different; they recognized their nakedness, something they had not
previously considered (Gen. 3:7). Their minds had become defiled,
hindering fellowship with God.

God called for Adam, the mediator of His truth, to accountability (Gen.
3:9). Adam as head of the human race was being held responsible. God
first pronounced judgment upon the serpent and Satan who was the power
behind the serpent (Gen. 3:14-15). Because the serpent sought to exalt
himself he would be abased, crawling on his belly, eating the dust in his
path. Genesis 3:15 should be understood as referring to Satan. Although he
would have a minor victory, the seed of the woman (Christ) would deal
Satan a death blow. God also judged the woman; she would have pain in
childbirth (Gen. 3:16) and desire for her husband?7 who would rule over
her. The judgment on Adam meant he would work hard; the ground would
resist him.?8 The tragic news awaited Adam: death would occur. Adam
and Eve died both physically and spiritually.

Promise of Redemption

In Genesis 3:15 God announced the enmity that would come between
Satan and mankind. This is the protevangelium, the first announcement of
the gospel in Scripture. Satan would be dealt a destructive, head crushing
blow. This is a reference to Christ's victory over Satan at the cross (Col.
2:14-15; Heb. 2:14) when Christ would render Satan powerless, enabling
man to be forever restored to fellowship with God, making possible man's
ultimate rule. Satan would have a minor victory ("you shall bruise him on
the heel" ), suggesting the death of Christ; however, that very death would
spell Satan's defeat.

Although Adam and Eve had sinned, incurring death, God moved to
resolve man's dilemma by pointing to a future Savior who would eliminate
death, restore believing man to fellowship with God, and consummate
history with Messiah's reign on earth to restore all that Adam had lost.

Even though Adam lost considerable authority in his kingdom rule as God's
mediator, Genesis 3:15 looks to the future when the Messianic kingdom
will be inaugurated, restoring all that Adam lost.

Summary

Several things should be noted regarding God's revelation in the Edenic
era. (1) God revealed Himself as omnipotent and sovereign in the creation
of the universe and world. (2) God is holy, demanding obedience for
fellowship with Himself. (3) God is a God of grace, as manifest through the
promise of a Savior. (4) Man is the apex of God's creation, created in the
image and likeness of God for fellowship with God and for rule over God's
creation. (5) Man is a responsible creature, answerable to a holy God.
Man is constituted a sinner through the sin of Adam. (6) God initiates His
redemptive program by promising a Savior to Adam and Eve. The promise
anticipates Messiah's ultimate triumph over Satan, providing the basis for
the restored kingdom.

For Further Study On The Edenic Era

* William Dyrness. Themes in Old Testament Theology. Exeter:
Paternoster, 1979.

** E. W. Hengstenberg. Christology of the Old Testament. Reprint. Grand
Rapids: Kregel, 1970. pp. 13-24.

** Walter C. Kaiser, Jr. Toward an Old Testament Theology. Grand
Rapids: Zondervan, 1978. pp. 71-79.

* Geerhardus Vos. Biblical Theology: Old and New Testaments. Grand
Rapids: Eerdmans, 1948. pp. 27-44.

[1]

---------------------------------------------------------------------------

1 1. Jack B. Scott, "El" in Theological Wordbook of the Old Testament, 2
vols., edited by R. Laird Harris et al. (Chicago: Moody, 1980), 1:42.

2 2. Ibid., 1:44.

3 3. Whenever the numeral appears with the Hebrew word yom (day) it
demands a twentyfour hour day. See also the excellent study by Weston
W. Fields, Unformed and Unfilled (Nutley, N.J.: Presbyterian &
Reformed, 1976).

4 4. Erich Sauer, The Dawn of World Redemption (Exeter: Paternoster,
1964), pp. 25-29.

5 5. C. F. Keil and F. Delitzsch, Biblical Commentary on the Old
Testament, 25 vols. (Reprint. Grand Rapids: Eerdmans, 1968), 1:84-86.

6 6. The Hebrew construction is an infinitive absolute which expresses
emphasis when it immediately precedes the verb.

7 7. The meaning of desire (Heb. shuq, "violent craving") is difficult to
determine since it is only used three times in the Old Testament (Gen. 3:16;
4:7; Song 7:10). It may have reference to sexual desire as in Song of
Solomon 7:10 or desire to be under his rule or perhaps desire to rule over
him.

8 8. The word describing Adam's toil (Heb. yizabon, Gen. 3:17) also
describes Eve's pain in childbirth (Gen. 3:16).

[1]Enns, P. P. (1997, c1989). The Moody handbook of theology (39).
Chicago, Ill.: Moody Press.