Category Archives: scripture

Perspective

12 Thursday May 2022

Posted by in apologetics, atheism, philosophy, scripture

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My most popular post by far is this. It’s not even close.

That post is really more about how I look at religion than it is about getting into the weeds about issues that occupy much of current apologetics.  In fact it explains why I think many of the debates in apologetics concern minutia, and why that is not all that interesting to me. 

I follow Bart Ehrman’s blog and he posted a debate he had with Jimmy Akin.   

I don’t follow Akin’s blog, because he does not allow comments, but I have read many articles and listened to him quite a bit.  Both men are extremely knowledgeable about church history.  I think Jimmy Akin tends to view Bart in the same way I do.  I will agree with what much of Bart says in substance (although not everything) but then he will say “therefore the Gospels are unreliable!”  When I was thinking “therefore the Gospels are reliable!”  It is like I am saying “a mile is a short distance” and he is saying “no a mile is a long distance!”  We both understand a mile is  5280 feet so I tend to say ok whatever and still follow his blog for the facts he raises.  BTW the same is true about his saying there are a “huge” number of mistakes in all the manuscripts of the bible and I will look at that same number think in terms of the bible being 73 books of such and such a length and think actually that is a pretty “small” number of mistakes. 

I think this is due to Ehrman studying at the Moody Bible Institute which is about as “top down” as it gets, versus my own “bottom up” approach to religion after studying philosophy.  Anyway one of the comments from “AdamH” in Ehrman’s blog said:  

 “[Akin] seemed to defend the point of ‘Well, if the Gospels get a good chunk of the small, middle, and big points right, we can call that reliable.’ That latter point is confusing to me… most people are concerned with asking should I base my whole life or not on these texts, not if they are a historically reliable text from an abstract perspective.”

I responded but was limited to 200 words on Ehrman’s blog.  So I wanted to fill out my response here a bit. It seems Adam wants to insist on more reliability because of the importance of the issue. I am sympathetic to his desire, but I don’t think the human condition is such that we can make those demands on reality.

Ehrman and others who argue against Christianity will often ask whether saints really rose from the dead as described in Matthew.  But this is not an important question from my perspective.  For me the question is not whether every single recorded miracle happened. The question is whether even one of the miracles happened. And, for me, it doesn’t even have to be a big one like the resurrection. (C.f., 1 Corinthians 15:17 ) For me, it could just be healing someone’s hand or even turning water into wine. Even if the Gospel authors were mistaken about all the miracles except one then we would have a situation where God gave us a miraculous sign that we should follow Christ’s teaching.  How many times does God need to tell us to follow Christ’s teaching before it is reasonable to do it?  My answer is he only needs to tell me once. If God tells us even once to follow Christ’s teaching then I think it is reasonable to follow Christ’s teaching.

Would AdamH say, like Russel, “not enough evidence God not enough evidence”…. “One miraculous sign is not enough! I needed at least three miraculous signs before I would follow Christ’s teaching!”

 It seems to me that it is people like AdamH that may be putting up arbitrary standards as to whether the texts should be deemed “historically reliable from an abstract perspective.”  I am just looking at it and asking what is the best shot at living a moral life.   If all the other options I have are a lower probability then Christianity then I am going with Christianity. I am going with whatever that best shot is regardless of whether I think the best shot has a 98% probability or a 2% probability. 

My questions to AdamH would be the same ones I asked myself that lead me to be a Christian. In the meantime, as you sort this out, how are you going to live? Do you think the evidence is better that Muhammad or various miracle claims of other religious people are stronger than the Christian ones? Are you just going to do whatever suits you at the time?  What basis do you have to believe your own moral intuitions are reliable if there is no God?   And then it would seem we get into philosophy, which is where I started, and ended up in Christianity. 

Why Context Shows Historical Intent for the New Testament but Not the Old Testament

31 Tuesday Aug 2021

Posted by in apologetics, atheism, Catholic, christianity, scripture

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In the New Testament Jesus tells many stories.  For the most part there is no reason to think he is even attempting to give literal historical events.  For example, he talks of people getting the same wages even though they start working later than others.  He tells the story of a person allowing another to watch his property. He tells a story of someone selling everything for a pearl.   He tells a story of a wedding and a prodigal son etc. etc.

 If he told those stories today I feel like many people (including Christians) would interrupt and say “wait a second, whose wedding was this?  Are you talking about the Jefferson’s wedding because that wasn’t what happened!”   Or “wait a second are you talking about John?   Yeah sure he did some bad things but he didn’t actually get his father’s inheritance early!”     I mean he does not always start his story by making it clear to everyone this is not offering a literal history. (Keep in mind the subtitles are not part of the actual scriptural text) Could the story of the prodigal son be literally and historically true?  It seems possible.   If we found out it was true in a literal and historical sense what difference would it make?  Absolutely nothing.  The actual literal history is completely irrelevant to the point of the story. 

When we read scripture we do not think God is telling us these stories because God is randomly picking various historical facts that he wants us to memorize.  No the stories of the old testament, just like the stories Jesus told, are told because there are meanings that God is trying to convey.  Whether the story is historically true or false is often completely irrelevant.   Take the “cloud of witnesses” from Hebrews.  The author goes through scripture and offers stories that God gave us to understand how he will reward faith.  Just like Jesus gives stories that help us understand other aspects of God. Whether the events actually happened or not does not change the point of the stories. 

But then does that mean it is always irrelevant if a story is fictional?  No.   The point of the story helps us know whether it is important that the story is fictional or not.  And sometimes in scripture the author is explicit.  For example in Luke and John they explicitly offer their intentions.  Luke starts out with this:      

“Many have undertaken to draw up an account of the things that have been fulfilled[a] among us, 2 just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. 3 With this in mind, since I myself have carefully investigated everything from the beginning, I too decided to write an orderly account for you, most excellent Theophilus, 4 so that you may know the certainty of the things you have been taught.”

https://www.biblegateway.com/passage/?search=luke%201&version=NIV

John explains that that purpose of telling us about Jesus Miracles:

“Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. 31But these are written that you may believe b that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name.”

https://www.biblehub.com/niv/john/20.htm

So it would be odd to say John did not intend at least some of his stories of signs to be taken literally.  I think there many questions that are addressed in the bible but modern readers tend to read the bible as though it is only addressing one.   Here are just a few questions the authors seek to answer:

  1. Is there a God?
  2. Is Jesus a reliable mouthpiece of God?
  3. How should we understand our relationship to God and others?
  4. What does God want us to do?

Modern readers seem hung up on the first question but I think that is very rarely what the author is addressing.  John makes it explicit that the second question is something he is addressing.  I believe the other gospels and NT scriptures have that intent as well. 

I think much of the Old Testament human authors are rarely dealing with questions 1 and 2.  They already believe in God so they have moved on from the first question.   They do not know much about Jesus yet so it would not be informative to establish he is a reliable source of God’s will.  But three and four would be important.  But as we have seen from Jesus’s parables it is irrelevant if the stories that convey answers to questions three and four are literally true.      So the literal historical truth of the OT stories are in fact largely irrelevant.

But what about the New Testament?  Well two seems to be a very important message of the New Testament writers.  So how can they establish that Jesus is a reliable source of God’s will?   Let’s just think this through for ourselves – without a bible.  If I were to say I am a mouthpiece of God, how could I give evidence of that?  One obvious way would be to perform a miracle.  This would be a sign from God that yes I am not just like every other person but God is singling me out.    But, of course, there is nothing miraculous about just making up fictional stories of miraculous events.   So the only way to serve that purpose of proving I am singled out by God would be is if I actually performed miracles.      That is why the New Testament is understood as intending to tell actual history.    

This is not just me cherry picking what I will decide to read literally or what I won’t.  I am just applying common sense to the text. 

Jesus Loves the Canaanites Part 3

16 Monday Aug 2021

Posted by in christianity, atheism, Catholic, scripture

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How do we know when an author intends their writing to be taken as literal historical fact?   I think the best way to tell is to ask the author.  But when we are reading the bible not only can we no longer ask the author – we may not even know who the author was and indeed there may be several.  But that doesn’t mean there is not evidence which might strongly suggest what the author intended.  We can get an idea based on context. 

For example I have suggested that when the author of Genesis speaks of “the fruit of the tree of knowledge of good and evil” that is strong evidence that he is not talking about a literal fruits and trees that we might find in our neighborhood. 

On the other hand when John says  “Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. 31But these are written that you may believe b that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name.” https://www.biblehub.com/niv/john/20.htm  The author is explicitly telling us his purpose of writing about these signs/miracles.  That is he wants to tell us of them so that we may believe Jesus is the son of God.  Of course, that implies Jesus really did miracles.  The author’s ability to make up miracle stories would not be a reason we should believe Jesus is the Son of God.  Only Jesus’s actual ability to work miracles would be evidence that he is the Son of God.   So that context is strong evidence that the author of John intends at least some of his miracle stories to be taken as literal and historical factual occurrences.  

Luke also tells us about his purpose and so we can gleen his intent to give actual facts from the work itself as well.  But of the books of the bible this clear statement of intent seems to be more the exception than the rule.   So we are left to rely on less probative evidence. 

In my last post I argued that we shouldn’t feel we must know what the author was trying to communicate and there is no reason to presume that the intent was to give literal history.  Rauser is sympathetic to non-literalist readings however he has some issues with adopting a non-literalist reading.  Here I want to address what I consider what Rauser considers the biggest obstacle to interpreting these old testament passages in other than as literal historical truth.   He says:  

“A particularly effective way to see the problem brought to life is with the great Hall of Faith chapter of Hebrews 11 which seeks to inspire the contemporary reader with illustrations of devotion from past saints. The story begins with Abel who provided a faithful offering to God (v. 4). The narrative then recounts the faith of a long list of saintly figures including Enoch, Noah, Abraham, Isaac, Jacob, Moses, and Rahab and many, many others. The writer concludes, “These were all commended for their faith” (v. 39). Needless to say, the whole point of the writer to the Hebrews is that these are real people who did real things which are exemplary of faith and thus which provide inspiring guides to the disciple in our own day. Thus, if these stories are really just that, stories, mere historical fiction, then the entire chapter is evacuated of its motivational gravitas.

To illustrate, a baseball coach who wants to inspire his team may pump them up with the great achievements of Babe Ruth or Hank Aaron or Jackie Robinson. But he will not spend any time recounting the achievements of Roy Hobbs because Mr. Hobbs is a fictional character from the film The Natural (and the 1952 novel of the same name). You might invoke Hobbs to illustrate a point, but if you want to inspire an athlete you tell them the story of another real athlete: you don’t tell them a fiction. By the same token, if you want to inspire a real spiritual athlete, you tell them stories of other real spiritual athletes who accomplished great things: you don’t tell them a fiction. Why does the writer of Hebrews refer to the actual collapse of the walls of Jericho (v. 30) and the actual faith of Rahab (v. 31) if not to inspire an equivalent faith response in the reader?”

Rauser, Randal. Jesus Loves Canaanites: Biblical Genocide in the Light of Moral Intuition (pp. 206-207). 2 Cup Press. Kindle Edition.

Ok first I would concede the point that at least to our modern mind telling a story about a real person seems to be more inspirational than telling the story of a fictional person. After all there was a time when it seemed every movie would say something like “based on a true story” and the purpose of that line was to no doubt try to make the movie somehow more compelling.   So I am not saying his reason supplies no evidence.  But I do want carefully consider each of the claims he makes and how much weight they should carry.   

In my law school ethics class, we all had to watch the movie To Kill a Mockingbird.  And in particular we focused on the lawyer Atticus Finch and how he dealt with ethical issues as a lawyer.  There is no question the purpose was to inspire us to act ethically as future lawyers.    I had read To Kill a Mockingbird in high school and Atticus Finch played an inspirational role in my desire to be a lawyer.  As I was thinking of this example I actually started to wonder if Atticus Finch was a real lawyer or at least based on a real lawyer.  But before I looked it up I asked myself if I would be any more or less inspired by him if I found out he was “based on a real person.”  And I honestly decided it wouldn’t matter.       

I think it is a mistake to underestimate the role fiction plays in motivating and forming who we are.  If I set religion aside, I suspect that most of those that inspired me are first and foremost the actual people I have encountered in life, then second stories of fictional people, and then third historical people.    

Now fictional heroes become especially important when we consider these are fictional heroes whose stories were chosen by God.   Whether Abel actually existed is completely unimportant to the message God is trying to convey in the story of Cain and Able.   In Hebrews the author seems not so concerned that the people are becoming atheists.  Rather he seems to be addressing a community of religious Jews that would know these stories.  They need inspiration to help them through difficult times.  They are not looking for proof that God exists.  They seem to know God exists and they also seem to assume that God gave them these stories in order to help them understand what he expected from them and how he would respond.   That is what was important. 

They want to know that God will see them through if they continue to be faithful.  Faith is belief and trust in God.  They seem to mostly be concerned about the trust part.  Whether these characters actually existed is irrelevant.   If God tells me I should act like Atticus Finch and I will be rewarded then it doesn’t matter one bit if Atticus Finch was a real person.    

Notice the last line of my quote from Rauser where he says “Why does the writer of Hebrews refer to the actual collapse of the walls of Jericho (v. 30) and the actual faith of Rahab (v. 31) if not to inspire an equivalent faith response in the reader?”  I have read these passages from Hebrews several times and I never remembered the author talking about the “actual” collapse of the walls of Jericho or the “actual” faith of Rahab.   So I reread to see if the passage talks about or otherwise suggests these are actual historical events or if they just repeat the story.  In fact the author never says the walls “actually” fell or that there was an “actual” faith of Rahab.   The author just repeats the story.

 “30 By faith the walls of Jericho fell, after the army had marched around them for seven days.

31 By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient”

https://www.biblegateway.com/passage/?search=hebrews%2011&version=NIV

If I say “Atticus Finch argued in his closing argument that Tom Robbins was innocent because the victim suffered wounds to the right side of her face and he was right handed and also had limited use of his left hand.” I am not saying Atticus Finch actually existed and there was an actual trial of Tom Robbins etc.  No I am simply repeating the story.    There is nothing in my quoted statement that should make you think I believe I am retelling “actual” historical events.  Hebrews is no different.   

Now to be fair Rauser gave the “gravitas” explanation for why he thought the author of Hebrews intended these stories to be taken literally.  (I addressed that argument above by explaining fictional characters can be motivational)  So he may not be thinking that just because the author of Hebrews is retelling the stories that means the author of Hebrews thought they were literal historical fact.    But I often see that when some other author of scripture repeats a story from some other part of scripture some people will try to argue that proves the later author thought it was a literal historical event.    For example, if Jesus refers to Adam and Eve some people will try to say that proves he thought they were real people.    But really Jesus may just be recounting the story from scripture. 

When that happens the person arguing for a literal reading is often just projecting his own interpretation on the other scripture writer.  The person is assuming the question in dispute.  They think we should interpret the story literally so they think anyone retelling the story must be intending to tell it in a literal sense.    But that is the question we are trying to answer!

Why do modern readers tend to assume a literal interpretation?   At least two reasons lead to this assumption, first the printing press and second, Sola Scriptura.   The printing press and later technology allowed us to record and reproduce a huge number of actual historical events.  This meant that we can learn a large quantity of actual literal history.  This means our heroes can often be real people because we have a huge catalogue of people to draw on for whatever positive trait we want to highlight.   I admit in some ways that is preferable to simply fictional heroes. (but it also has drawbacks)  It also means that much of what we learn is intended to be taught as literal history.  It is far from clear that assumption applied in the ancient past. 

Like I said if you want to know the intent the best way is to ask the author.  Certainly, whoever first told the story of Adam and Eve knew it was not literal history based on eyewitnesses.  It is hard to believe people who heard the story for the first time would have thought it was some sort of historical story based on eyewitness accounts.  If someone told you about conversations the very first humans had wouldn’t you wonder how they could know?  Again the ancient people may not have understood science but they could look at all the people around them and realize that they were pretty far removed from the very first humans.   They weren’t all born yesterday.   And like I said of course the original person telling the story of Adam and Eve knew it was not literal facts from eyewitnesses.      

The other reason I think modern readers tend to interpret scripture literally is because of Sola Scriptura.  A theme of the reformation was the bible was sufficient and we really don’t need anyone to tell us what it means.  Well it seems the answer is somewhere in the middle.  People can learn a huge amount from reading the bible on their own.  But also it turns out there are many different possible interpretations.   And that is well evidenced by all the different churches that interpreted scripture so differently than other churches they found they had to break off from the others.  

What to do?  Well Martin Luther had already decided he would not change his position unless you could convince him based on scripture alone.  This statement was so romanticized there was no turning back.    So appealing to church fathers or Tradition was out of the question.  Unfortunately, the disagreements were from interpretations of scripture itself.  So certain rules of interpretation started to come into favor.  One of those rules has to do with defaulting to a literal reading – which I believe martin Luther endorsed.    

Was this rule based on information we learned about ancient peoples that were writing or telling these stories over a millennium and a half before these rules?  I doubt it.    I suspect these rules have more to do with us imposing our beliefs and desires on the ancients rather than bending our beliefs and desires to the intentions of the ancient authors of scripture.  But despite precious little evidence that this is actually how the ancient authors intended their works to be read this default to literal history has gained popularity.  Rauser notes that it is mainly after the reformation that literal readings of some of the old testament passages were used to justify wars.  That is not surprising to me. 

In future blogs I will address how Rauser deals with these issues as well as some problems with how certain Catholics view these issues. 

Randal Rauser: Interpretting the Old Testament Part 2.

12 Thursday Aug 2021

Posted by in apologetics, atheism, Catholic, christianity, philosophy, scripture

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Randal Rauser wrote a very good book about Old Testament Passages. 

I mostly agree with him and I am glad he wrote the book.   I do not intend to do a review of the book as much as do a few blogs where I talk about a few places where I diverge from his views.  Do not think because I am disagreeing with the book I think it is not worth reading.   It covers many important issues. 

One topic is how we might interpret Old Testament passages.   I definitely take what he calls the “spiritualized” approach to some of the Old Testament.  I believe Origen used the term “spiritualize” to describe his own non- literal reading of scripture and indeed I draw many of the same conclusions Origen did.  However, I would simply say I am taking a “non-literalist” approach to many parts of the old testament.   

I think saying I “spiritualize” the text suggests that I promote a certain particular interpretation.  Sometimes I do, but often I don’t have any interpretation other than to say I would not take that passage literally.   If I had to choose how to interpret the Old Testament passage of the Canannites I would choose the method chosen by Origen. (I was not aware he interpreted it the same way I do until I read it in Rauser’s book)  But I am not saying I believe it is, more likely than not, the true intent of the author.  I just think the probability that Origen’s interpretation is correct is higher than the probability a literalist reading, or other options, are correct/true. 

Over all, I am happy to admit I am not sure what message was intended by particular passages of the old testament – including that one.    And indeed much of the old testament may not even be true or false.   It can be artistic.  Is a poem or work of art “true or false”?  Scripture may be intended to invoke feelings and mindsets rather than just offer literally true and false facts about the world.  How would those feelings and mindsets have played a role for cultures distantly removed from us in time is often just an exercise in wild speculation. 

It is for this reason that I do not find fault with the Church for omitting certain parts of the Old Testament from the lectionary.  If we don’t know what message the Holy Spirit is trying to convey why would we spend time on that passage as opposed to other passages that are more clear?  Christ is our guide and he was repeatedly challenged with this or that particular passage from the old testament.  Again and again he reinforced what the fundamental take away of the old testament was.

He did not get into the weeds about what this Hebrew word meant and how we can understand it this or that way.  So it is just not concerning to me that I must admit I am not sure what specific message the Holy Spirit was trying to communicate in a particular passage.  And often I think we don’t know very much at all about what the Holy Spirit was doing to guide people.    

Let’s say you find this song.

Further assume you know nothing about the context of the song, you don’t even know who wrote it let alone what the political issues of the day were let alone what his political or religious views were.  You can at least translate the song and when you translate it you can see that some of the lyrics are things like, “We’re moving night and day to go to Meadowlands / We love Meadowlands.”   Based on the beat and the lyrics you might think the writer of the song really liked the meadowlands and was happy to move. 

In reality, it was written as a protest song in South Africa protesting the forced move many black people had to make from Sophiatown to the Meadowlands.   South Africa had censorship of music that went against government policy.   So the music was deliberately upbeat to suggest to the government it was in favor of the move.   But in fact the upbeat nature just added to the irony and sarcasm that was intended by the author Strike Vilakazi, and his audience that heard it. 

Some officials in the South African government took it literally and so they played the song on the radio.  Those government employees were living in the context but still misunderstood.    The joke was on them and that inside joke shared by a community makes the song inspiring.  But how do we know this?  We know this because the song was written less than a century ago at time long after the printing press and even video cameras that documented the history and intent of the author.    But what if you just found this song without any of that context.  What if you didn’t even know who wrote the song, all you could do was translate it?  Almost certainly you would get a completely wrong message.    

The way this song played a role in South African history is wonderful.    I might even call it historical scripture.  Is the song “true”?  Did people misunderstand the song then, and might they misunderstand the song later if they lack the context?   Yes but their ignorance adds to the songs brilliance.    

When we read the Old Testament we should not pretend we know all the meanings or purposes the writers had in mind if, in fact, we know precious little.  But some people will insist they know God wants them to read it literally as a default.  How they know this I have no idea.   Instead I think the view of interpreting scripture and other material literally has come about as a consequence of sola scriptura and also the printing press.  I will explain that in another blog. 

Origen is one of the earliest commentators on Old Testament passages whose works still exist.  He was onve of our closest in time sources to understanding what these authors would have intended.   He did not interpret them literally.  My own approach is I might read a passage where “God says” kill every soldier, and I think ok, but, if this is literal how do we know this is God saying this and what does he look like etc.  But ok maybe we can get past that.    But then “God says” kill every male even if they are not a combatant.  And there I think hmm that seems questionable based on other writings like the fifth commandment not to mention what God said and did when he came to earth as Jesus.  But then I read “God says” and kill every woman.  At this point I am definitely thinking the author is up to something other than literal history.  More likely than not this is not simple recording of literal history.    And then “God says” kill every infant!  And here I am definitely thinking God is communicating in a non-literal way.  Beyond reasonable doubt this is not literal.    But then even if you are still not understanding this is not intended as literally what God said the author writes God also said kill every one of the enemies donkeys!  Ok at this point unless your name is Dwight Schrute you have to be thinking the author is up to something other than a simple transcript of what God literally said. 

Is the author making an inside joke about certain hard line priests/rabbis/political leaders of his time?  Would certain rabbis misunderstand the intent that more sensible Jews/Rabbis understood as happened with the song meadowlands?    I am not necessarily saying that.  I am saying we don’t know.  And I am certainly saying that I think that is much more probable than the intent was that he literally believed God thought we should take vengeance on the farm animals of our enemies.  I also believe that inside jokes against arrogant powerful leaders is likely one of the oldest forms of entertainment and expressions of solidarity for oppressed people.  If it was intended as a jab at certain overzealous preachers of the day I can see why it was handed down as a classic. 

My own view – if I had to choose one – is that the author was using symbolism where the canannites represented sin. My view is similar to Origen’s view.  But even that I do not think is more likely than not true.  I just think that is more probable than a sarcastic interpretation.  Both of those interpretations are not combined to be over 50% in my mind. But either the sarcastic or symbolic interpretations seems much more likely than a literalist interpretation.    The biggest part of this pie graph is – we really can’t say what to make of this passage.   

I often hear/read that authors of this literature lived in a time where science was non-existent and therefore ignorance was everywhere.  We hear that most people could not read and write and therefore they must have been very stupid.   I have read many times claims that people in ancient times thought things like thunder was made by Thor banging his hammer.  And they thought the world was on the back of a tortoise etc.  And I wonder how do these people know what the ancient authors thought?  Today we tend to read this literally and so we project our views on the author.  But how do we know they interpreted these stories literally?    And if I am able I will ask the person making the claim how he knows that.  Rauser offers some decent reasons in support of a literalist interpretation, (which I will address in another blog) but for the most part there is no response other then they repeat what is said and assume it is to be taken literally.   

But If some myth author suggested that the earth rested on the back of a tortoise and some person asked the author “what does that toroise stand on?” or   “well how does the tortoise get enough water to drink”  I think the author of these myths would not praise this person hung up on literalism for their insight, but rather shake their head and possibly consider them someone that is difficult to communicate ideas to.   I don’t think the ancients writing myths and stories that were handed down for centuries in any culture were just dumb people.   In particular I certainly do not think that of the ancient Jews that wrote the stories that were considered scripture for their culture were dumb. 

People often assume they are smarter than others.  They especially think other people distant in time, culture or space lack their understanding.  I really think we apply this prejudice to ancients, in ways that are not unlike what the South African apartheid government did to black people.  The joke was on the government leaders.  The culture that revered the books of the Old Testament was not a culture of idiots.  But I think there is a certain prejudicial arrogance that allows some modern people to think their literature really was just crude ignorance in word form. 

The bible has 73 books.  We should not claim we know what every passage means.  It is ok to say we don’t know what that particular passage means.  Just because all scripture is good for instruction 2 Timothy 3:16 that does not mean every passage is good for every person at every time in history.  It may very well be that parts of the bible were revered for reasons that are lost.   Denying this possibility is not going to help anyone gain understanding. 

It is for this reason that I would push back on Randall Rauser’s view that we shouldn’t “omit” certain Old Testament passages.   I think there are Old Testament passages that we do not really understand well at all.  I think they are properly left out of church lectionaries and Sunday school.  Why read scripture when we don’t know what to make of it?  Especially when there is so much scripture that we can understand and provides wonderful instruction in how to live in the modern world? 

But people might say well how could God let this happen?  Why wouldn’t God make sure people always understood what the author was communicating?  And I would respond, why should he?  God reveals himself differently to people at different times.  Why would we assume we need exactly the same messages people of a different time and place needed?

 And anyway the answer is that in reality the meaning of written words in our world/reality does often get lost.  The written words may stay but the full meanings are often lost not just in scripture but other writings as well.    So what would we expect God to do to help us not be lead astray?  Well Scripture tells us 1) he wrote his law on our hearts as a guide. 2) He created a Church,  and 3) if you are Christian you also believe God came down from heaven and told us the important takeaways from the old testament.  I don’t think it is reasonable to ignore God’s commentary on the Old Testament just because you decided literal readings should be the default.  Start with God’s commentary on the Old Testament.  If someone’s literal interpretations puts them at loggerheads with the author’s interpretation of his own work we can acknowledge the literal interpretation is wrong.  We should do the same with scripture.    

Love of the Gospels and Mark in Particular

04 Wednesday Dec 2019

Posted by in apologetics, atheism, Catholic, christianity, philosophy, religion, scripture, Uncategorized

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I started to question my faith at least by junior high.  I still vaguely remember arguing with a friend who was a year older – he was in a Catholic high school and I was in a public junior high.   We were basically arguing the free will issue and whether it could exist if God knew everything .  It came up because that was something they were discussing in his freshman high school religion class.   It wasn’t something we did often – and in fact it may have just been that one time with that particular friend.  But I do recall feeling, that I set my friend straight that the Christian perspective couldn’t work and excited to attend the same Catholic High School and take this up with the teacher.

 

And it all came to pass splendidly.  I did discuss/argue this with the teacher at that Catholic High School. And the thing is I think the teacher enjoyed the argument and discussions as much as I did.  Of course, he was probably very happy to have a student engage the material.  And I was happy to find some school material I wanted to engage.

 

But I certainly never thought any questions were out of bounds for any of my Catholic teachers.   And I have to say my experience with adults in the Catholic Church tended to be that way.  It could be that I would pick out adults with a interest in the philosophical.  I guess if just blindly picked people my experience wouldn’t be so good.  But as it was, I never had the experiences many seem to have had where the adults in their Church just want to avoid the tough questions.

 

In my experience Catholics tend to fall in two camps when it comes to these philosophical questions. Camp one:  I will give them a big analysis of how God couldn’t exist and they will shrug and say “yeah maybe.”  Camp two: I give the analysis and they will share their own arguments pro and/or con.  But I don’t recall every getting the Aretha Franklin “Don’t you blaspheme in here, don’t you BLAAAASPHEME in here!”

 

In my opinion this is good.  But of course it does mean it was easy for me to fall away from the faith.  And I did.  I never decided to declare I was an atheist, but I certainly didn’t go to church on Sunday or particularly care about what the church thought was sin.  But my love of philosophy never faded.   So I majored in it and took classes in epistemology and philosophy of religion, reasoning and logic etc.  I spent quite a bit of time reading, learning and thinking about philosophical issues.

 

About the time of College I started hearing all sorts of odd views from protestants on Christianity (“Faith alone” “actions don’t matter” etc etc.) and atheists.  And all of them would have bits and pieces of scripture that would seem to support their views.  So I really started to question if I knew what Christianity even was.  Whatever they were talking about seemed foreign.   I knew quite a bit of scripture from the times I went to mass but did the church leave big parts out?

 

So what to do?  I wasn’t interested enough to read all 73 books of bible.  And I knew Paul’s letters were there to address specific concerns of churches.  I decided to read a Gospel.  After all it is through the gospels that we learn about Jesus and spread the faith.  It is through the Gospels that we learn the most about Jesus.    But which Gospel?

 

Mark doesn’t have the wonderful “Sermon on the Mount” like Matthew, nor the “Prodigal Son” or “Good Samaritan” like Luke.  And it doesn’t have the adulteress or any of the wonderfully poetic and touching narratives in John.  But it did have one thing that was the most important at the time.  It was short enough to easily be read it in one sitting.   I had no excuse.

I still remember some trepidation at the time not knowing what this gospel would say.  Would it have what I considered some pretty nutty doctrines atheists and protestants were espousing?  Was I really that ignorant?    I had to find out.  So I read it, with the intention of learning about Jesus’s life and what he wanted us to learn according to Christian Scripture.

 

What did I think?  First, it is beautiful.  The narrative is fantastic for any time but especially when compared to other ancient writings.  Second, it depicted the Jesus I grew up learning about in Catholic Churches and Schools.   I followed up with the other Gospels.  There were no surprises and I definitely felt my Catholic upbringing accurately represented Jesus and his teachings.  I found many protestant and atheist views were very hard to square with what Jesus taught in the Gospels.  I now understand why protestants often appeal to other parts of the new testament (such as Paul’s letters) and atheists appeal to the old testament.

 

As a Catholic we have scriptural readings that we rotate through every three years.  You can know what scripture Catholics read every day around the world at church by picking up a missal or looking here online.   I believe Catholics read from a Gospel every Sunday, if not every day.  So we tend to cover the Gospels and therefore Jesus pretty thoroughly.

 

Although I can’t quote chapter and verse by heart, I can often tell what the story is by the name of the gospel general chapter number which is announced, and the first sentence or two as well as the prior readings.  Catholics who try to attend mass on Sundays and pay attention will learn the Gospels and therefore what Jesus taught.

 

Now that I go to mass every Sunday  I am often amazed how the priest will have a new insight into the same text.  Often it is how passage might relate to our lives, but it also could be based on how the Greek is translated, or its connection with Old Testament scripture, or history, or just a small detail in the text.

 

Lately I have been introduced to some podcasts from Travis They take a more secular approach to the Scripture and I know at least one is an atheist.  But they all seem to also have a great appreciation for the Gospels and an interest in what deeper meanings the writers may be trying to convey.   I have been blasting through them and really enjoying them.

 

Of course, I am familiar with the historical Jesus research and especially Dr. Ehrman’s popular work which I recommend to people as well.  But with all due respect to Dr. Ehrman I think he often misses the forest for the trees.  Why are the gospels so important?  I suggest it is not because we can find inconsistencies between the gospels or from copies of the gospels.   All of that is interesting and worth being taught.   But I think if you had a teacher teach you Shakespeare and the majority of his focus was on picking nits of plot inconsistencies and whether the copies accurately reflect what Shakespeare wrote, you would be missing out.   Of course, Dr. Ehrman was a Moody Bible institute graduate and so his background does suggest his approach.  Nevertheless, when I listened to his classes he starts out saying these texts are hugely important to human history.  And I agree they are.  But I don’t think his class really conveyed how that came to be.

 

What is my point?  Read a Gospel.  But don’t read it with the intent of trying to nit-pick flaws or justify doctrine or politics.  Just read what happened to Jesus and try to understand what Jesus is trying to teach us.  And then, regardless of your religion or lack of religion, you will begin to understand why Jesus has had such an impact in human history.

 

Anti-theists and Pharisees can Interpret the Old Testament the Way they Want, I will Interpret it the Way God Wants

12 Tuesday Nov 2019

Posted by in apologetics, atheism, Athesism Christianity, Catholic, christianity, history, law, logic, metaethics, Morality, philosophy, rationality, scripture, Uncategorized

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This a second post about how Christians should deal with the objections to Christianity based on Old Testament verses.  Often opponents of Christianity will try to tell Christians about the parts of the bible that were not “cherry picked” by their Church or Sunday school teachers.  They will often talk about how they read “the whole bible.” And then start spewing out all these obscure bits and pieces of the Old Testament – and then accusingly ask “do you believe that!?”  If you try to interpret the scripture in a way that complies with the basic gist of your faith, (as opposed to their hyper-literalist reading) they will say you are just making up that interpretation.  If you simply say, well I don’t know what to make of that scripture they will say aha! You don’t even know your own scripture.   If this is troubling you then this blog is for you – and hopefully those opponents of Christianity who engage in this line of argument.

I think the best response to this is to test out how much they actually know about the bible.  Simply ask them: What did Jesus say about the old testament scriptures?  The Gospels are full of Jesus being tested on interpretations of the old testament!  We will get to these in a bit.

Don’t be surprised if the only thing the Christian opponent will remember is the “one jot” passage from Matthew  that I blogged about here. I get that as a response so often that I chose to just blog about it first.  When you get this passage  (and you inevitably will if you do this apologetics schtick long enough)  Ask them if they know when Jesus said that and how he elaborated on what he meant.  The above blog deals with that quote and the context much more extensively, but in sum, the quote was part of his famous the Sermon on the Mount.    He clearly elaborates what he means and likely contradicts the anti-theist’s approach to the old testament – which are usually literalistic and amazingly similar to the Pharisees of Jesus time that often wanted to “test” him.

Ask them if Jesus ever summarizes the old testament.   Does he give us guidance as to how we should understand the old testament as a whole so that we live the lives he calls us to?  People who have actually read the Gospels will know he does, repeatedly.  The Gospels record numerous situations where Jesus repeatedly teaches by his actions and words how we should understand the Old Testament.   It would be good to see if the remember any.   I have gathered up several passages where Jesus himself addresses the Old Testament Scriptures.

But before I begin why just quote Jesus?  Why not Popes or other Scripture?   I certainly could, but, Jesus is the lens through which we should read all Christian writings, not the other way around.    When we interpret scripture we of course should make sure we are interpreting it in a way that God directly tells us we should!     Jesus himself informs us that scripture is not just the word of God – it has dual authorship.  See e.g., Mark 10:1-12.

Regardless of how one might understand scripture the vast majority of Christians will agree that when Jesus says something it is God speaking very directly.  Jesus is the head of the church (Colossians 1:18) not the pope, not the bible, but Jesus.  Christians can disagree with each other about scripture.  Martin Luther even said James contradicted Paul.  But if Jesus himself is telling us how to interpret the old testament, a Christian should listen up.  ( Even scripture says we should take special notice if we are getting this directly from Jesus as opposed to Paul e.g., “And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband” 1 Corinthians 7:10)

What did Jesus say?   The most important point is that Jesus repeatedly summed up the old testament.  He did not dive in and give us rules for each and every verse of all forty-six books of the old testament.  That would be a continuation of the rules model that he superseded.  Instead he repeatedly tells us we should understand a general bottom line from the old testament and repeatedly rejects precisely the literalist interpretations offered today by certain anti-theists.  (Although, it was religious leaders taking the literalistic view of the old testament in Jesus’s day.)    So what is the bottom line God explicitly tells us we should take from those 46 books?  Let us quote God directly from the Matthew, Mark, Luke, and John:

Matthew:

 “So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.” Matthew 7:12

This is then repeated:

“Hearing that Jesus had silenced the Sadducees, the Pharisees got together. One of them, an expert in the law, tested him with this question: “Teacher, which is the greatest commandment in the Law?”

Jesus replied: “ ‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments.””

Matthew 22:34-40

Mark:

One of the teachers of the law came and heard them debating. Noticing that Jesus had given them a good answer, he asked him, “Of all the commandments, which is the most important?”

“The most important one,” answered Jesus, “is this: ‘Hear, O Israel: The Lord our God, the Lord is one.[e] Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’[f] The second is this: ‘Love your neighbor as yourself.’[g] There is no commandment greater than these.” Mark 12:28-31

Luke:

“ On one occasion an expert in the law stood up to test Jesus. “Teacher,” he asked, “what must I do to inherit eternal life?”

“What is written in the Law?” he replied. “How do you read it?”

He answered, “‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’[a]; and, ‘Love your neighbor as yourself.’[b]”

“You have answered correctly,” Jesus replied. “Do this and you will live.”

But he wanted to justify himself, so he asked Jesus, “And who is my neighbor?”

[Jesus responds with the Parable of the Good Samaritan]

Luke 10:25-37

And John:

“As the Father has loved me, so have I loved you. Now remain in my love. If you keep my commands, you will remain in my love, just as I have kept my Father’s commands and remain in his love. I have told you this so that my joy may be in you and that your joy may be complete.  My command is this: Love each other as I have loved you. Greater love has no one than this: to lay down one’s life for one’s friends. You are my friends if you do what I command.  I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you. You did not choose me, but I chose you and appointed you so that you might go and bear fruit—fruit that will last—and so that whatever you ask in my name the Father will give you. This is my command: Love each other.”

John 15:9-17

It isn’t a pope who is saying these things.  It isn’t a protestant reformer or a Sunday School teacher.   It is God himself telling us what the bottom line is.    If you are interpreting any of the old testament in a way that goes against this then are you going against God’s interpretation.  I am not interpreting God, I am quoting him.   Accordingly, churches are not “cherry picking” passages but rather being mindful of what God explicitly told them they should take away from the scripture.   Sure they will focus on the passages that they feel deliver the message God told us we should get from the Old Testament and not dwell on passages where it is hard to see the connection.  But that is not cherry picking that is being obedient to God.

Scripture is God revealing himself to us at very different times and environments.  But God is infinite and our understanding is finite.   It should not be surprising that God will use different tools that work better for some times and places than they do for others.  And it should not be surprising that scripture will never entirely reveal everything about God so we can completely understand God as a whole.  So the fact that we look at some verses of the 73 books and have to shrug our shoulders should not be surprising!  An infinite being revealing himself is not the same as telling the story of Harry Potter.     Does God give us enough direction to live a moral life.  I think any honest reader of the gospels would agree he does.

God took the time to give us a summary of the old testament.   I do think Christians should at least understand this often repeated summary.  Love God and love each other.  So if we read a passage and we don’t see how it yields what God told us it should, then it is fine to say we are not sure what we should make of that passage.    Perhaps the story is conveying a message to people based on understandings we have lost.   Perhaps what seemed loving and forgiving to the ancients no longer seems so.   Jews and Christians have made quite a bit of moral progress over the last several centuries.  An eye for an eye and a tooth for a tooth may seem extreme to us but it may have been a very moderate statement if the culture typically asked for the heads a culprit’s whole family in exchange for a tooth.  As we might expect God’s guidance has helped us make moral progress!

Jesus said as much himself.  At times scripture was written as a practical tool to guide people in the state they were in at the time.  See e.g., Matthew 19:1-9 and Mark 10:1-12.  Where Jesus says although the old testament allowed divorce that was not really how we should live.   (I would note Paul points out Jesus said this and that would be very hard to square with the view that Paul did not think Jesus was alive on earth as some Mythicists would claim.  “And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband” 1 Corinthians 7:10.)

Let’s look at how Jesus himself applies his bottom line summary in response to the Pharisees who often would raise almost the identical issues that Christian opponents raise today.

Stoning People

John 8:2-11 is an obvious and direct answer from Jesus on how we should deal with old testament laws:

“At dawn he appeared again in the temple courts, where all the people gathered around him, and he sat down to teach them.  The teachers of the law and the Pharisees brought in a woman caught in adultery. They made her stand before the group  and said to Jesus, “Teacher, this woman was caught in the act of adultery.  In the Law Moses commanded us to stone such women. Now what do you say?”  They were using this question as a trap, in order to have a basis for accusing him.

But Jesus bent down and started to write on the ground with his finger.  When they kept on questioning him, he straightened up and said to them, “Let any one of you who is without sin be the first to throw a stone at her.”  Again he stooped down and wrote on the ground.

At this, those who heard began to go away one at a time, the older ones first, until only Jesus was left, with the woman still standing there. Jesus straightened up and asked her, “Woman, where are they? Has no one condemned you?”

“No one, sir,” she said.

“Then neither do I condemn you,” Jesus declared. “Go now and leave your life of sin.”

These ancient codes like Lev. 20:10; Deut 22:22 have been so often quoted by Christian opponents you would think Jesus never addressed any of them, let alone addressed them directly and explicitly.

Many atheists will talk about how this passage from John does not appear in existing early texts.  But that is a red herring.  All Christian Churches I am aware of include this passage in their scripture.   Whether it was in early transcripts and taken out of some – or was a story about Jesus that was passed on and later included into John is unimportant.  It is part of our scripture and it tells us what God said.

In any case this is just one of many examples where Jesus’s bottom line that old testament laws must be understood in terms of treating others as you would like to be treated.  That would of course include judging others as we would like to be judged.    See e.g., Matthew 7:1-5, Luke 6:37-42 and Luke 6:31-36.  Where Jesus tells us to focus on our own shortcomings instead of trying to judge others for theirs.    These teaching not to judge others guts the penal aspects of the old testament across the board.  But let’s move to some other specific examples.

Healing on the sabbath, another rule broken! 

“Another time Jesus went into the synagogue, and a man with a shriveled hand was there.  Some of them were looking for a reason to accuse Jesus, so they watched him closely to see if he would heal him on the Sabbath.  Jesus said to the man with the shriveled hand, “Stand up in front of everyone.”

Then Jesus asked them, “Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?” But they remained silent.

He looked around at them in anger and, deeply distressed at their stubborn hearts, said to the man, “Stretch out your hand.” He stretched it out, and his hand was completely restored.  Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus.”

Mark 3:1-6.  See also Matthew 12:10-13, Luke 13:10-17

Harvesting Grain on the Sabbath was explicitly forbidden in Exodus 16:23–29 even gathering sticks was not permitted Numbers 15:32–36.  So we should not be surprised by the Pharisees who are so similar to many of today’s literalist rule obsessed Christian opponents.

“At that time Jesus went through the grain fields on the Sabbath. His disciples were hungry and began to pick some heads of grain and eat them.  When the Pharisees saw this, they said to him, “Look! Your disciples are doing what is unlawful on the Sabbath.”

He answered, “Haven’t you read what David did when he and his companions were hungry?  He entered the house of God, and he and his companions ate the consecrated bread—which was not lawful for them to do, but only for the priests.  Or haven’t you read in the Law that the priests on Sabbath duty in the temple desecrate the Sabbath and yet are innocent?  I tell you that something greater than the temple is here.  If you had known what these words mean, ‘I desire mercy, not sacrifice,’ you would not have condemned the innocent.  For the Son of Man is Lord of the Sabbath.”

Matthew 12:1-8

“Unclean” woman and Jesus.

Leviticus 15 talks about how women who are menstruating are unclean.  It is not just that an unclean person should not touch be touched by anyone, but you become unclean even if you touch things they touch! They are not supposed to touch anyone, and they are supposed to yell they are unclean so that others won’t contact them.   Yet she touches Jesus and Jesus does not condemn her for violating the Rules.   Indeed, he even praises her for her faith and heals her!  Matthew 9:18-23 Luke 8:43-48  and Mark 5:21-34.

According to Leviticus 13:45-46 and Numbers 5:2 lepers are also unclean.  So people are not supposed to touch them.   But what does Jesus do?  Yep he “reached out his hand…. but quickly pulled back saying ‘the rules say I can’t touch a leper, sorry dude!’ and walked on by” Anti-theist bible page 752:42.

For those interested in Christianity here is what the Christian Gospels actually say:

“When Jesus came down from the mountainside, large crowds followed him. A man with leprosy came and knelt before him and said, “Lord, if you are willing, you can make me clean.”

Jesus reached out his hand and touched the man. “I am willing,” he said. “Be clean!” Immediately he was cleansed of his leprosy. Then Jesus said to him, “See that you don’t tell anyone. But go, show yourself to the priest and offer the gift Moses commanded, as a testimony to them.”

Matthew 8:1-4

See also Luke 5:13 “Then He put out His hand and touched him…”

Rules says we are not supposed to touch corpses Numbers 19:11-22 and number 5:2. But he seems to do just that when he takes a dead girl’s hand in Matthew 9:23-25.  Now Jesus said she was just “sleeping” but I do think the author intends us to think she had died in the sense we would mean by it.

Jesus also cuts against the teachings that one might read in the OT that misfortunes are the results of our sin or those of our ancestors.  Exodus 20:5 Deuteronomy 5:9 and Second Samuel 3:29.  No doubt passages like these lead the disciples to ask whether a man blind from birth was suffering due to his own sins or those of his parents.  Jesus said “Neither this man nor his parents sinned,” John 9:3. See also Luke 13:4-5

“Or those eighteen who were killed when the tower of Siloam fell on them—do you think that they were worse offenders than all the others living in Jerusalem?  No, I tell you; but unless you repent, you will all perish just as they did.”

In my last blog I talked about the rule based systems Jesus is here repeatedly and emphatically moving away from and rather pointing us in a moral direction.  That direction can best be expressed by loving God and treating others as you would want to be treated.   That is the basic rule Jesus applied above and it can serve us to address all these “tests”.

Imagine this from the perspective of the woman caught in adultery and the rule Jesus is asked to address.    Imagine being a person suffering from paralysis or blindness and believing Jesus can heal you, but unfortunately the time Jesus comes near just happens to be the Sabbath so he follows the rule and says he will not work that day so you are out of luck.   What if you were the woman who suffered from hemorrhaging for years (thus preventing you from going to temple and forcing you to be considered unclean causing you to be outcast from society) knowing that if only you touched him you would be cured.  But when you did touch him instead of healing you he reprimanded you for breaking the rule!  Lepers obviously suffered.  They also had to announce to others they were unclean.  Jesus could heal you with a touch but sadly touching was against a rule so he walked by.  Putting ourselves in the shoes of others is the key that now makes all these “tests” seem easy.   If you were a Pharisee listening to the Gospels at Jesus time I am not sure you would always anticipate how he answers these tests.  Jesus directly and radically changed the rule based system.   That is one of many reasons why the Gospels are so amazing.

Am I saying that God Changed what is Moral?

People often misunderstand what relativism is or at least when it is objectionable to the moral realist.  The moral realist does not say that a certain action – say killing someone is always immoral.  Rather they say that it is not dependent on the mind of the person judging.   So there may not be anything wrong with someone making an “eeeeee” sound.  But if you know that action is aggravating/effecting those around you then it may be immoral.  The moral realist is fine with that view.  The moral realist agrees the surrounding facts can effect the morality of a specific action.  However the objective moral realists says the rightness or wrongness of a given set of facts is not relative to the mind of the person doing the judging.  So if Jesus not stoning the adulteress (assuming all the facts and circumstances of her case) then it is not evil then it doesn’t matter if some Pharisee thought it was evil.    The relativist would say his not stoning her could be morally good for Jesus but not morally good for the Pharisee.  I address this common misconception of relativism here.

The passage from Mark 3:1-6 is especially illuminating on this point.   Jesus states “ Which is lawful on the Sabbath: to do good or to do evil….”  Of course, if it were objectively evil to break a rule (do any work on the sabbath) his statement would not make sense.  But they know what Jesus did was good and not evil despite the rule!  And Jesus knew he did not need to explain.  How did he know?  Because God is a loving relational being and he made us in his image.  Yet we are so attached to rules that even today people will still ask is ok to work (in a hospital healing people no less) on the sabbath?  Following Jesus does not require a high IQ and an understanding of a complicated rule system.  That is not why it is hard to follow him and do good.

Hopefully anyone can see one of the main messages that Jesus repeatedly taught was that specific rules are often twisted so that they work against their intended goal.   He repeatedly tells us what the moral goal is (love) and shows us how to apply that goal to our thinking.   This is why I am somewhat baffled by people asking why didn’t Jesus just simply announce another rules against [insert whatever specific rule you want].    “’Are you still so dull?’ Jesus asked them.” Matthew 15:16

It is likely just that people haven’t read the Gospels, or if they did, they read them with a motivation other than trying to understand what Jesus was trying to communicate.      The anti-theists of today are so much like the Pharisees thinking they could teach morality better than Jesus by using the rule based system.   It is almost miraculously prophetic how Jesus addresses this same issue so directly and repeatedly.  It is also interesting that just as in Jesus day those who want to harden their hearts to his message will succeed and not understand even the basics of what he repeatedly taught.

So when Christian opponents say we are “cherry picking” passages or reading the passages in ways that allow us to be loving, we should admit it is true.  That is what God told us to do.   Don’t let their ignorance of even the basic, repeated, and explicit teachings of Jesus lead us off the path God told us to take.

Problem of Evil Answered with Logic and Scripture

01 Wednesday May 2019

Posted by in apologetics, atheism, Catholic, christianity, logic, metaethics, Morality, philosophy, religion, scripture, Uncategorized

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The problem of evil is a common objection to Christianity and with some good reason.  I would even admit that certain evils in the world seem to me to amount to some evidence against the Christian God.   But I think the evidence can be shown to be fairly weak when looked at logically and with the aid of scripture.

 

When explaining my view on this problem I always start with this question:  Does God’s omnipotence mean he can violate the rules of logic?  If we answer yes then a the problem of evil is not a problem for God because it is a logical problem – and he is not bound by logic.  So let’s say that “omnipotence” of God means something short of breaking the laws of logic.  Once we understand God is so constrained then we see cracks form in the problem of evil.

Knowledge can’t be good and not good.

Ignorance can’t be bad and not bad.

God can’t have us know what evil is and not know what evil is.

God can’t let us be ignorant of evil and not be ignorant of evil.

We can’t know what the consequences of evil are, if there is no evil to be found.

If suffering is the result of evil then can we really know what evil is unless we know the experience of suffering?

So can we know the experience of suffering without experiencing suffering?

 

And what about the results of good which often are the opposites of suffering – peace, joy etc.?  (there seems no clear cut antonym for all the different aspects of suffering)  Can we know what they are when we don’t understand the opposite?  Can we know what it means to be taller or as tall as without also having an idea of shorter (or not as tall as)?  It seems to me we can’t know these states without knowing something of the opposites.  I can’t understand heat unless I have some concept of lack of heat, i.e., cold.

So if we think Knowledge is good then we might agree that even knowledge of evil is good.  Even if this good is logically linked to our experience of evil.   Now we may think well the good of knowing evil does not outweigh all the suffering evil brings.  God seems to agree.   But nevertheless we would still have to say knowledge is itself a good.  And if we think it is good to allow us to experience all goods then we can’t exclude some goods.  So it does seem there are logical restraints that means some goods entail evil.

So what does this have to do with scripture?

What was that tree God forbade Adam and Eve the fruit of?  Was it an apple tree or a pear tree?  No, it was the fruit of the “Tree of Knowledge of Good and Evil”.   In Genesis God commands  “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die.” Genesis 2:16-17.  I mean at first that seems a very odd sort of tree, and not one I remember seeing at the arboretum.   I think this should be a sign that the author of the story is not just telling us some literal event from history but is trying to make a different sort of statement about God.    What does it even mean to taste the fruit that comes from the knowledge of evil?  The fruit/result of knowing evil is, as we have said, suffering.   Can we have knowledge of evil unless we know what it produces?  I don’t think so because such knowledge would be warped.  Some things that may be evil might sound pretty good if it weren’t for the suffering it caused.  Knowing evil without knowing suffering is not really knowing evil.  (“When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it.” Genisis 3:6.)

 

Someone can’t know suffering without knowing suffering.   If someone says I know what it is like to be burned over 80% of my body – well the only way he could know that is if he was so burned or at least had that experience.  If he didn’t we would say no you actually don’t “know” that kind of suffering.

 

But this was our decision – not God’s.  He wanted to save us from this fruit.  Are we to think the author just randomly chose the name for that tree or is the author inviting the reader to explore a very deep philosophical issue?  What is “the fruit” of knowing good and evil that we wanted to taste?  When people are so caught up in literal readings that they argue whether the fruit was a pear or an apple my stomach sinks.  They are missing so much.

 

The text invites us to explore deep ideas about our experiences here in this life and our situation existing in this world as we do.    How can we know good and evil without knowing evil?  And how can we know evil if we can’t experience it?  And how can we experience something that is nowhere to be seen?    So the fruit of knowledge of good and evil implies the experience of evil.  But the Bible expresses that God did not want this for us.  But he also wanted us to be free.

 

God is portrayed as our parent who loves us.   Every parent understands this tension between wanting our children to avoid pain but also allow them to choose their own path.  Don’t go down that path, but recognizing there is value in letting us learn so giving us autonomy.

 

We can’t have freedom and not have freedom.

Freedom can’t be good and not be good at the same time.

God can’t have us overcome adversity without us overcoming adversity.

We can’t over come adversity if there is no adversity

Overcoming  adversity can’t be good and not good.

We cannot experience all that is good if we can never experience certain goods.

I can go on and on with logical constraints that imply evil is required for some goods.

 

But isn’t God overdoing it with all the evil in the world?  In other words we might agree we have to experience some evil and suffering to have certain goods but why so much suffering?   Couldn’t God have done it better?  So how should it have been done?  Well we should expect the suffering should be a finite time.  And of course all our lives are indeed finite – that is we die.    And indeed scripture explains that our life is finite –  because we chose to taste the fruit of the tree.

 

“22 And the Lord God said, “The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.” 23 So the Lord God banished him from the Garden of Eden to work the ground from which he had been taken. 24 After he drove the man out, he placed on the east side[e] of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.”  Genesis 3:22-24

 

 

Beautiful language expressing that God knew it was best we not live forever in this state that the fruits of this knowledge would bring to us.  God knew that knowledge of good and evil would entail suffering.  Is it a coincidence that death was brought into the world at that time?  Some would say God having death enter the world at that time is really a punishment.  I think the opposite.  He is helping us with the mess we got ourselves in.   Making our suffering here finite is the most loving thing to do.  It is only after the time that we chose to know good and evil that God prevents them from living forever.

 

Isn’t that what we would do for those we love.  We would say ok I don’t want you to go down that path because it will cause pain.  But if you choose that path of pain, then you will learn, but we would try to limit the pain.   And then we would make our own sacrifices to help those we love get out of the rut and back on the path where evil and its fruit (suffering) is avoided.  Moreover we would want the benefits of our knowledge to be used.  Good and loving relationships can be better appreciated thanks to this knowledge.   That is the story of God and humanity in a nutshell.

 

I am reminded of a friend in college who said to get a good grade just read the first and last chapters of the book to get the overall point and then memorize a few facts in the middle that you can throw in your test or paper to impress the teacher.  This is close.  Jumping from the first 3 chapters of Genesis and then reading a Gospel will give you a decent idea of Christianity.

 

Two final notes:

Scripture is not saying knowledge is to be avoided.  Remember the metaphor of a tree of the knowledge of good and evil was the *only* tree we were forbidden to eat from.  “You are free to eat from any tree in the garden; 17 but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die.” Genisis 2.  So only the tree that allows us to know these particular opposites was off limits.  This suggests that any other sort of knowledge (science history etc.) would be good and not have a negative trade off.  It is only this particular tree of knowledge that is off limits.  That fruit logically had to be packed in a can of worms.   Not necessarily the fruits of other knowledge.

 

Also, notice that God warns of the actions he will take – that they will die.   However, he does not go into detail about why he will take that action or why knowledge of Good and evil will cause so many problems.  Of course, for any such considerations to be appropriately understood by them he would need to give them knowledge of good and evil – exactly that which he was trying to avoid.