in New Testament (University of Pretoria). Mike was also one of the authors selected for the Erasing Hate2007 tour ( Mike has a Ph.D. He is a featured scholar in Lee Strobel’s new book The Case for the Real Jesus (Zondervan, 2007) and his DVD The Case for Christ (2007). and a chapter in The Big Argument: Twenty-Four Scholars Explore How Science, Archaelogy, and Philosophy Have Proven the Existence of God, John Ashton, Michael Westacott, eds. (2008), an entry in The Popular Encyclopedia of Apologetics, Ed Hindson and Ergun Caner, eds. He also contributed a chapter in Buried Hope or Risen Savior: The Search for the Jesus Tomb, Charles L. Mike is the author, co-author or editor of six (6) books: The Resurrection of Jesus: A New Historiographical Approach (IVP Academic, 2010), Evidence for God: 50 Arguments for Faith from the Bible, History, Philosophy and Science, with co-editor William Dembski (Baker 2010), Paul Meets Muhammad (Baker, 2006) which is a debate on the resurrection of Jesus between the apostle Paul and the prophet Muhammad, the award winning The Case for the Resurrection of Jesus with co-author Gary Habermas (Kregel, 2004) which is a comprehensive self-study course, Cross Examined, a legal novel defending the historicity of Jesus’ resurrection, and Behold, I Stand at the Door and Knock which lays out in a concise manner what to say to Mormons and Jehovah’s Witnesses when they knock on your door. In October 2001, the ministry was renamed “RisenJesus” in order to avoid confusion with other ministries named “TruthQuest” and more closely reflect its vision of equipping 100,000 Christians to share their faith using the evidence for Jesus’ resurrection. In July of 1997, Mike formed TruthQuest Ministries in order to give an official name to his growing ministry and to allow future donors to make tax-deductible gifts. His investigation solidified his belief that God exists and that he has actually revealed himself to mankind in Jesus Christ and that the Christian view provides the most plausible and unified theory of reality. He also considered the arguments for atheism. He investigated the evidence for Christianity and a number of other major world religions. Finding answers to his questions consumed him and he almost jettisoned his faith. He decided not to go into Christian ministry at that time. Toward the end of his graduate work in 1985, Mike began to question the veracity of his faith and wondered if there was any evidence to support it. He decided to learn Koine Greek in order to read the New Testament in its original language and later completed a Master’s Degree in Religious Studies. During his undergraduate studies, he had a strong desire to know God, devoting himself to studying the Bible daily. He attended Liberty University where he earned his Bachelor’s Degree in Music Performance (Saxophone). Finding answers to his questions consumed him and he almost je Born in Baltimore, Maryland in 1961, Mike became a Christian at the age of 10 and grew up in a Christian home. Read more about this topic: Michael R.Born in Baltimore, Maryland in 1961, Mike became a Christian at the age of 10 and grew up in a Christian home. In a round table discussion on the issue, Craig Blomberg urged that another educational institute of similar prestige offer him a teaching role. Moreland, and Gary Habermas voiced their support for Licona by signing an open letter to Geisler. Other Evangelical scholars such as William Lane Craig, J.P. In the course of events, Licona resigned in 2011 from his position as research professor at Southern Evangelical Seminary and as apologetics coordinator for the North American Mission Board (NAMB). Licona maintained that adjusting an interpretation on a text is not a denial of inerrancy.
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This led to controversy with fellow Evangelical scholar Norman Geisler and Albert Mohler, who both accused Licona of denying the full inerrancy of the Bible in general and the gospel narratives in particular. In a passage in his 2010 book, The Resurrection of Jesus: A New Historiographical Approach, Michael Licona questioned the interpretation of the story of the resurrection of the saints in Matthew 27, and suggested the possibility that it might be apocalyptic imagery.
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