The Reason
We Live

C. J. Cornthwaite argues the Jerusalem Council in Acts of the Apostles 15 is a fabrication. But his case leans on weak assumptions—treating differences as contradictions and silence as disproof. Read alongside Epistle to the Galatians, a more coherent picture emerges: a real meeting, real tension, and a hard-won, imperfect agreement.

There is a slogan, repeated often enough to sound like common sense: “Claims are not evidence.” It has a certain rhetorical force. It sounds cautious, even scientific. But like many slogans, it trades precision for punch—and in doing so, it quietly misleads.

Not all ancient miracle claims carry equal weight. When assessed by standard historical criteria—early attestation, multiple sources, and explanatory power—the resurrection appearances stand out. The issue isn’t that they’re claims, but whether they’re the kind historians take seriously.

Picture a priceless heirloom—passed, quoted, copied, even attacked, yet never doubted. William Paley argued that early citation, public reading, wide acceptance—even by critics—show the Gospels preserve the original apostolic message. They are not late inventions, but Christianity’s authentic foundation.

Showing that extraordinary claims do not require extraordinary evidence with Bayes Probability Theorem.

Acts does not read like a distant reconstruction, but like a narrative with its hands in the soil—full of place, movement, and memory. The f

From the collapse of Rome to the rise of medieval Europe, slavery did not vanish—it transformed. Bound to land rather than owned as property, serfs lived constrained yet recognisably human lives. This shift reveals not abolition, but a moral turning, where Christian ideas quietly reshaped how people could be treated.

Many assume there’s little evidence for Jesus—but the opposite is true. When examined like geological strata, the evidence for his crucifixion runs deeper and more continuous than that for Caesar crossing the Rubicon. From hostile Roman and Jewish sources to early creeds within years of the event, the historical foundation is surprisingly strong.

At the heart of the resurrection debate lies a simple but stubborn claim: the tomb was empty. Not proven by modern standards, but grounded in early, multiple sources, it resists easy dismissal. The question is not whether we have evidence, but what that evidence, carefully weighed, is best understood to mean.

In the earliest Gospel, a man draws a sword during Jesus’ arrest and slices off a servant’s ear. Mark leaves him unnamed. John later names him: Simon Peter. Why the silence? And what does this reveal about the New Testament we read?

The popular “Abolitionist vs. Slaveholder” objection claims the Bible can’t be trusted because both sides used it. At first it sounds devastating—same book, opposite conclusions. But its not that simple. This article lays out the issue and moves toward a solution by clarifying hermeneutical principles and resisting interpretive relativism.

Critics say conservative scholars selectively accept miracles, but this confuses bias with discernment. Historical method weighs evidence—early sources, multiple attestations, coherence—not all claims equally. Openness to the supernatural isn’t gullibility; it’s refusing to rule it out while judging carefully. The real divide isn’t bias vs neutrality, but which framework best explains the evidence.

The apologetic method of Presuppositionism explained.

Few passages in the Old Testament provoke stronger reactions than Numbers 31:17. In this verse Moses commands the Israelite soldiers to kill the Midianite boys and the non-virgin women while sparing the young girls who had not slept with a man.

Few claims circulate more confidently in atheist internet sub-culture than this one: Christianity copied its ideas from the pagan mystery religion of Mithraism. This is about why the “Borrowed Pagan Myth” Theory Collapses Under Historical Scrutiny about Mithras.

Few claims circulate more confidently online than this one: Christianity didn’t invent anything new. Jesus was stitched together from earlier pagan gods — a patchwork messiah copied from Egyptian, Greek, Roman, and Near Eastern religions. It sounds bold. It sounds informed. And it is almost entirely wrong. Here's why.

Leviticus 25:44–46 is widely misunderstood because it is read through a modern, flat, and literal lens rather than within its ancient historical, social, and theological context. Critics often assume that the passage straightforwardly endorses slavery as a moral good. The post contends that this assumption collapses once the text is read in its historical context, in particular, as law meant to regulate an already-existing institution.

The greatest moral advance Christianity introduced is this: that every human being has equal, inviolable moral worth grounded in what they are, not in what they do, contribute, or survive.

Genesis 5 is often dismissed as a list of names and lifespans—or claimed to hide a secret gospel code. This article corrects popular misunderstandings while showing why the genealogy truly matters. Drawing on Hebrew, Jewish tradition, and respected biblical scholarship, it argues that Genesis 5 does not encode the gospel in letters, but prepares it through a powerful narrative of death, divine patience, judgment, and hope—ultimately fulfilled in Christ.

Part 2 asks whether Ivan Panin’s numerical theory could be rescued by more “charitable” ways of counting the Greek text. Proposals such as treating “Jesus Christ” as a single name, grouping repeated words, ignoring small grammatical particles, or counting sounds instead of letters. By examining these options directly in the Greek text, the article explains why these adjustments introduce too much flexibility to function as evidence, and why scholars are unconvinced by Panin’s