Why Start a New Christian Apologetics Podcast?

During the Coronavirus lockdown, I’ve launched a new 10 episode, weekly podcast. Please check me out!

 

Spotify

Apple Podcasts

 

What’s been the inspiration of my podcast?

Well – I used to do a sales job. I would travel around Europe with a colleague, and we would visit corporate customers in the hope that they would buy our (excellent) software products. I enjoy travel, and I enjoy talking to people. It was – in so many ways – a perfect job.

But there was a lot of downtime in that job. Airports to wait in, restaurants to eat in, hotels to use. When we weren’t towing our employer’s party line…there was lots of time to talk about other things. Usually, the subject of Christianity came up. Why? Because I’m a Christian and I like discussing the reasons why that makes sense.

The podcast – RESPOND – is inspired by those sorts of conversations that happened on my sales trips. Its all about a discussion for why Christianity makes sense! You can find it on Spotify and Apple podcasts…

 

Someone might ask – “Why do we need another podcast dedicated to the subject of Christian Apologetics?” Well – why do we need a new podcast about anything? If a topic is worth talking about – then it seems to me its worth sharing opinions on.

 

BUT – I think there are four particular reasons why this blog is important, and why another Apologetics podcast is useful. Here they are:

 

FIRST – Because the Bible Commands It

Now – I don’t mean that they predicted blogging or podcasting in the first century. Of course not. But what I DO mean…is that they encouraged Christians to put forward the claims of Christianity clearly, and be willing to discuss these claims with the unconvinced. Where does it say that?

Here are three examples:

“…I felt compelled to write and urge you to contend for the faith that was once for all entrusted to God’s holy people.” (Jude 3)

In the first century, they might have contended in the Synagogue, or the marketplace. Today we might contend in the comments section underneath the blog or the podcast. Is it really that different…?

“Walk in wisdom toward outsiders, making the best use of the time. Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.” (Colossians 4:5-6)

How we talk about these matters…matters! Robust conversation and the challenging of bad ideas is important, but its got to be done in a respectful way. And when the other person replies with rude comments? Hey – it teaches you a sense of humour.

“In your hearts honour Christ the Lord as holy, always being prepared to make a defence to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect.” (1 Peter 3:15)

There’s a sense that – Christianity always demands a defence, like in a court of law. People seem hardwired to attack the claims Christianity makes. And so – a response is required. This is what this blog, and the podcast is all about. But – again – notice that the heart behind this response is respectful. I’m sure I won’t always achieve that, and I may need to apologise if I get it wrong, but respect is my aim.

 

Here’s the bigger point tho. If Christians aren’t making a case for the truth of Christianity, they are disobeying the teaching of the Bible! So – it’s important that these blogs and podcasts exist. They make the case, and they help other Christians to make the case themselves. Which sounds like a win-win to me.

 

 

The second reason for another apologetics podcast? Because culture demands it

It seems to me that Western culture is steeped in three toxic ideologies.

Relativism, the idea that there is no absolute truth. The cry of the relativist is, “Who are you to enforce your morality on me?”

Pluralism, the idea there’s no exclusive truth. “So, how can Jesus be the only way?”

Naturalism, the idea that there’s no supernatural truth. “Hasn’t science proven that miracles are impossible?”

 

Christianity challenges culture on all three of these points. And frankly – our culture needs to be challenged this way. Christian apologetics is one route to doing so.

 

Third – the Christian Church needs it

The church is only a generation away from extinction. So, how do we help the next generation from drifting away? Well – an important way of doing that is through Christian apologetics. Showing the truth of Christianity in a clear and compelling way.

 

Fourth – the Results Confirm It

Many people have become Christians as a result of these sorts of discussions about the rational grounding to the Christian faith. One of the most famous Christians of the 20th century, C S Lewis, was a formidable intellect, earning multiple highest honours degrees from Oxford University. He lost his childhood Christian faith, but it was Christian apologetics which led him back to Christianity. Discussing these matters with his Christian friends, one of whom was J. R. R. Tolkien.

 

 

So – do we need another Christian apologetics podcast? Yep – we do. Give it a listen please, and give me some feedback. I’d love to hear what you have to say.

 

Could Jesus’ Resurrection Have Been a Cunning Lie?

Is it possible that the event which launched Christianity in the first century, the resurrection of Jesus of Nazareth, was actually an elaborate lie staged by one man? A lie that influenced countless people down through the centuries? After Jesus’ crucifixion, did the disciple Peter simply invent a story about seeing the risen Christ? And did this lie result in the fabricated reports of the resurrection that appeared in the writings of Paul (e.g. 1 Corinthians 15) and the later gospels?

That’s the foundational claim of the book “The Christianity Myth,” which seeks to reframe first century Christian history in the light of a simple but highly influential fabrication. The author, Ken Thackery, assumes a fundamental difference exists between the historical Jesus and the Christ of faith. Historically, Ken says Jesus existed, but the Christ preached by the church has always been a fabrication. Ken says “obviously this historical Jesus wasn’t resurrected in Jerusalem after his crucifixion,” and “…the New Testament evidence is therefore based entirely on Peter’s uncorroborated & unverified claims, the veracity of which has never been independently established.”[1]

This idea cuts to the heart of the matter for the Christian apologist. Often, when someone seeks to prove Jesus’ resurrection from the dead, one of the main lines of evidence are the New Testament writings themselves. Yet Ken says we must throw them all out, because they are clearly infected by this fabricated idea – the resurrection of Jesus.

 

1 – Some Questions

Clearly, Ken’s ideas raise lots of questions. For example, if the early Christian experiences reported in the New Testament are based on fabrications, why would people believe a lie that Peter allegedly told about Jesus’ resurrection in the first place? Particularly since this resurrection idea would have been alien to ancient Judaism, so why would it have been compelling to Jewish people if there was no evidence for it? Also, why were these lies about Jesus’ supposed resurrection so carefully documented anyway?

Here’s a bigger question.

If Jesus was not raised from the dead, why would Peter put himself in danger by claiming that he was? Jerusalem was not a safe place for the friends of Jesus after his crucifixion. If the authorities had executed their leader, they would pursue any Jesus follower who decided to continue Jesus’ mission. We actually have evidence from the historian Josephus that this happened to other Jewish Messiah candidates. How interesting though, that in the case of Jesus of Nazareth, the executed Messiah’s mission continued and spread despite the danger facing anyone who publicly proclaimed Jesus’ resurrection from the dead. But if Ken is right that Christianity is built on a lie, why would anyone want to put themselves in harm’s way by doing that?

Of course Ken’s answer is, they didn’t. This is all just a story, fabricated to give later Christian converts a plausible grounding for their Christian faith. He says, “converts would eventually want to know more about Jesus’ life before his crucifixion, and it was this growing need to know more about Jesus, that eventually triggered the appearance of many gospels. These gospels, all appearing after the death of all concerned were just local attempts to provide Jesus’ missing biographical details for the benefit of their pagan converts.”[2] Perhaps Ken would go on to say no one in first century Jerusalem believed in Jesus’ resurrection, it was all made up many years later for an eager audience of later Christian believers?

Well – if that is the case, then I would ask, what do we do with the first and second century evidence that supports the claim that the disciple Peter did not just put himself in harm’s way after Jesus’ crucifixion, he was willing to suffer and die for his first-hand personal witness of the physically risen Jesus? And – what do we make of the evidence that he was actually martyred in Rome for doing so?

What I’m saying is this. You could understand other people giving their lives for something they only thought was true. But Ken says Peter knew Jesus resurrection was false. If Peter was the only one who genuinely knew that Jesus’ resurrection was a lie, then why would he personally put himself through danger, suffering, and death for his own lie?

Now – Ken doesn’t seem to think Peter was martyred. He says, “The actual facts of the apostles is unknown and Peter’s alleged death in Rome is not backed up by reliable evidence.”[3] If Peter wasn’t martyred, then we can’t point to his willingness to die as confirmation that Jesus was raised from the dead.

But hang on. Is Ken right? Let’s test his claim that we cannot know with certainty that Peter was martyred for his Christian beliefs.

 

2 – Evidence for the Martyrdom of the Apostle Peter

The traditional understanding of Peter’s fate is that he was martyred in Rome under Nero’s reign in AD 64 – 67. How strong is the evidence for this traditional understanding? It turns out that there are many sources that support this idea from the first and second century. This is important because these sources were written “in living memory” of Peter.

In his doctoral dissertation, Sean McDowell examines the literary evidence from antiquity that supports the martyrdom of Peter.[4]

First – the New Testament itself. In John 21:18-19, Jesus cryptically predicts Peter’s execution, though no details are given. 2 Peter 1:12-15 records Peter writing from Rome in the knowledge that his death is imminent.

Second – 1 Clement 5:1-4. Written in the first century, this is believed to come from the church leader in Rome and written to the church in Corinth. Clement assumes Peter’s martyrdom in Rome around AD60 as common knowledge. “This is Peter, who … bore up under hardships not just once or twice, but many times; and having thus borne his witness he went to the place of glory that he deserved.”[5] Skeptical scholar Bart Ehrman says, “By the end of the first century and into the second it was widely known among Christians that Peter had suffered a martyr’s death. The tradition is alluded to in the book of 1 Clement.”[6] McDowell says, “at the very least, this passage provides evidence that Peter and Paul were considered examples of faithful endurance for the Gospel, even in the midst of suffering, until their deaths.”[7]

Third – the writings of Ignatius, a Christian leader from the second century who was also martyred. Two writings are important:

  • Letter to the Romans 4:3 – Ignatius faces his impending martyrdom, and he seems to assume both Peter and the apostle Paul were also martyred before him.
  • Letter to the Smyrneans 3:1-2 – this letter presupposes the martyrdom of many of the apostles, including Peter.

Fourth – The Apocalypse of Peter. This is a work attributed to Peter, but the real author is unknown (it is a pseudepigraphal work). Yet it is dated to the first half of the second century and is thought to be built around a historical core of data, providing “early attestation for the martyrdom of Peter in Rome under Nero.”[8]

Fifth – The Ascension of Isaiah. Like the Apocalypse of Peter, this is a pseudepigraphal work dated early in the second century. It refers to an apostle who fell into Nero’s hands and, since it was written in living memory of Peter, the readers would know who was being referred to here. While it doesn’t explicitly state Peter was martyred, it implies it happened in Rome.

Sixth – The Acts of Peter. Dated toward the end of the second century, this work contains legendary material, a historical novel. Yet scholars note that the authors did not just make material up. Rather, they were bound by received tradition and memory of events, including the martyrdom of Peter.

Seventh – The Apocryphon of James. This pseudonymous text is dated to before AD314, and it shows that “by the end of the second century at the earliest, the crucifixion of Peter was assumed by both Orthodox and Gnostic circles alike.” [9]

Eighth – Dionysius of Corinth. This was a pastoral letter written around AD170 to encourage the Corinthian church. He mentions the martyrdoms of both Peter and Paul, and the historian Eusebius uses Dionysius’ work as confirmation that both apostles died under the reign of Nero.

Ninth – Irenaeus, Against Heresies. Written at the end of the second century to challenge Gnosticism, he references the deaths of Peter and Paul in Rome. The tradition of their martyrdoms was strong, and so in this text, a reference is clearly being made to it.

Tenth – Tertullian, Scorpiace 15, written in AD208 (early third century). He is confident in Peter’s martyrdom in Rome, and encourages the reader to check the archives of the empire if they doubt this fact.

On top of the surviving texts attesting to Peter’s martyrdom, crucially there is no competing narrative from antiquity that presents a different explanation for Peter’s fate.

 

3 – Conclusion

There is therefore firm historical support for the Christian martyrdom of the apostle Peter from many different sources. And this makes Peter’s martyrdom as firm an event as any from antiquity. Unless we are to believe that not only is the New Testament fabricated, but all of this historical record as well. But this strains incredulity, I think.

So – the question remains. If Ken is right and Christianity is built on a lie, why would Peter choose to die for his own lie?

Here’s another possible interpretation of the historical record.

Jesus’ resurrection is not a lie. It is an event from history. God did raise Jesus supernaturally from the dead, and this event contributed to the changing of Peter and the other apostles from frightened defeated followers into brave and confident proclaimers of the resurrected Christ. This put them on a direct collision course with the same authorities who executed Jesus. Yet they were willing to put their lives on the line in spite of this danger. They were willing to “suffer and die for their first-hand witness of the risen Jesus – this is of foremost importance. The evidence shows that some really died as martyrs, and that none recanted.”[10]

[1] Ken Thackery, The Christianity Myth, https://keebostick.wordpress.com/2020/02/28/the-revised-christianity-myth/.

[2] Ibid.

[3] Ibid.

[4] Sean McDowell, The Fate of the Apostles Examining the Martyrdom Accounts of the Closest Followers of Jesus, (London: Routledge, 2015), 55 – 92.

[5] 1 Clement 5:4.

[6] Ehrman, Peter, Paul and Mary, quoted in McDowell, The Fate of the Apostles.

[7] McDowell, 73.

[8] Ibid., 78.

[9] Ibid., 87.

[10] Ibid., 259.

Are the Jesus Stories Originally from Egyptian Mythology?

Zeitgeist is a German word referring to both time (zeit) and spirit (geist). The spirit of the times are the popular and influential ideas that are going around. When the Zeitgeist movie was released online in 2007, it gives voice to renewed scepticism about religion in general and Christianity in particular.

It states that the Jesus story we find written in the New Testament is essentially a re-hash of earlier myths about dying and rising Gods. The Jesus of faith wasn’t a real person, rather he was an idea cooked up by people in the past. Here’s a taste of what it says:

 

“Horus … He is the Sun God of Egypt of around 3000 BC. He is the sun anthropomorphized… Horus was born on December 25th of the virgin Isis-Meri. His birth was accompanied by a star in the east … three kings followed [this] to locate and adorn the new-born saviour. At the age of 12, he was a prodigal child teacher, and at the age of 30 he was baptized by a figure known as Anup and thus began his ministry…he was crucified … buried … and resurrected.”[1]

If this story sounds like the Jesus story, Zeitgeist says you are wrong. It is actually the story of the Egyptian Sun God Horus, who’s story was supposedly repurposed by the Christian church and attributed to the later Jesus of Nazareth.

This idea has a big problem.

Actually – this IS the Jesus story which has been mistakenly applied BACKWARDS onto the character of Egyptian mythology – Horus. This would be a bit like claiming the events from Charles Dicken’s life did not happen. Rather, they were actual events from the life of Ebenezer Scrooge (the character from the book A Christmas Carol) that were passed off as events from Dicken’s life. That’s a pretty absurd claim! Right?

If you think Zeitgeist summarises the Christian story, it’s because it does. But, it does NOT properly recount the Egyptian myth, and it anachronistically and incorrectly imposes historical reports about Jesus onto a mythological Egyptian character called Horus.

 

Chris Forbes is Professor of Ancient History at Macquarie University in Sydney. He’s an expert in ancient myths. And – he has a number of interesting things to say about the mistaken claims of the Zeitgeist movie. You can find a useful interview with Chris here.

 

First – Horus is not an Egyptian sun God. He was the God of the sky. The sun God was Raa. So Zeitgeist’s play on words (sun God vs son of God) is just pointless and irrelevant.

Second – The mother of Horus was Isis, but there’s no evidence in the Egyptian sources that she was a virgin.

Third – Egyptians would not date Horus’s birth as December 25th, because they used a completely different calendar. December is a Latin month, and so a foreign idea to ancient Egypt.

Fourth – Horus wasn’t crucified and raised from the dead. He wasn’t killed at all. Rather, in this particular myth, it was Osiris who was killed by his brother Set, who dismembered him and hid the pieces around ancient Egypt so they could not be reconstituted again. Isis gathers the pieces, binds them together again with bandages, and so Osiris becomes the first Egyptian mummy that all the rest relate to.

Fifth – the Horus, Isis and Osiris events are not recorded in historical time. Rather, Egyptian mythology is understood to have happened in a kind of dream time, or mythology. By contrast, the New Testament and the reports of Jesus are clearly presented as a historical account.

Sixth – no serious historian doubts that Jesus of Nazareth existed and was crucified by the Romans in the first century. There is debate around whether the Bible’s description of him is correct. But – that he lived is beyond serious consideration. Horus, on the other hand, is a well understood myth.

Seventh – the sources used by the writers of the Zeitgeist movie are not qualified to make their assertions. For example, Gerald Massey is an English Poet and amateur Egyptologist. He’s not a professional historian. And this hurts the credibility of the film and its claims. When you actually check proper references and compare them with the claims that Zeitgeist makes, you can see that actually it is just talking nonsense.

[1] Zeitgeist: The Movie, https://www.youtube.com/watch?v=OrHeg77LF4Y.

Responding to Extreme, Religious Covid-19 Reactions

I hope you are well, and this difficult period is allowing you some opportunities to rest. But if you are actually one of the workers during this partial lockdown period – thank you for your service! Stay well.

 

I’ve noticed over the past few days an increase in the volume of some quite extreme Christian groups. These groups seem to say things ranging from:

1 – true Christians will keep meeting in their churches despite the Covid-19 lockdown.

to

2 – this virus is a punishment from God

to

3 – true Christians will be immune to this virus

 

True Christians Will Keep Going To Church Despite Covid-19

An example of the first one is a quote I saw from Matthew Schmitz who said, “Unless religious leaders reopen the churches, they will appear to value earthly above eternal life.”[1] In his article, Matthew seems to rail against the way Christian churches have stopped holding public services. He views this response as basically stating that, “church is a non-essential service. We are capable of taking prudent measures to keep our supermarkets open, but not our sanctuaries.”[2] His opinion is that by doing so, the church views church as a non-essential service.

This reaction seems very strange to me. My own home church in Gloucester, and other churches I interact with in the UK and US, have adapted to the Coronavirus situation by conducting services online. They are working hard to grapple with the technology required to make this happen. If anything – I am seeing church leaders working much much harder to keep the heart of their church community moving forward, even if it is only virtual for now. I saw one hilarious tweet last week – “And just like that, we’ve all become tele-evangelists.” Well – yes, but rather in a positive and community affirming way.

I also know that churches are stepping up their services to folks in their local communities during this lockdown period. Churches in Gloucester (Kingfisher church included) are seeking to help the vulnerable by delivering food parcels to doorsteps. And, to provide increasing online support groups to the vulnerable – and I include everyone in that group. For myself, my Christian Apologetics group has moved online, and it is busier than ever.

So – I don’t share Matthew Schmitz’s opinion. Churches who value their members health – and also feel it important to set a Godly example by respecting the authority of national government – are right to move from in person to remote services. This shows the adaptability of Christian communities, a respect for authority, and consideration for believers and non-believers in our society. This does not devalue the Christian gospel. Rather, it applies the timeless principles to a new cultural moment.

 

The Virus is Punishment from God

I’ve also encountered Pastors who are calling this crisis out as an example of the wrath of God. Except doing so requires them to appeal to very time-specific events reported in the Old Testament that relate to periods of history unconnected to today. I’ve yet to hear any of them justify why any of those events have anything whatsoever to do with Covid-19.

So – my advice is – if you notice the book of Ezekiel talks about pestilence and what God thought about it, don’t assume that this has anything to say to events today.

 

True Christians Will Be Immune from the Virus

Margaret Court has reportedly claimed that “the blood of Jesus will protect the faithful in her church from the virus.”[3] The problem with this idea is it is completely foreign to historic Christianity. John Dickson observes this is actually root in the health and prosperity gospel. On the cross Jesus did not just take our sins upon himself, he also took our ailments too, so we don’t have to be physically unwell. This is a modern phenomenon and is not found either in the Bible or in church history.

The Bible

Ancient Israel was given specific promises in Deuteronomy about their wellbeing in the land if they hold to God’s promises. But there’s no evidence these specific promises would apply to other nations later in history, and the new covenant. In the New Testament, we are taught that everyone shares in human weakness and frailty. The Apostle Paul says in Romans 8:23, “And we believers also groan, even though we have the Holy Spirit within us as a foretaste of future glory, for we long for our bodies to be released from sin and suffering.” There is no evidence that Christians would be immune from this. So the Bible contradicts the health and prosperity gospel.

Church History

History contradicts it too. There have been many pandemics since the birth of Christianity, and these tend to show the church’s willingness to put itself in harm’s way to serve the needs of the suffering. For example, in 250AD, Cyprian, the bishop of Carthage, led the church through a 10 year empire wide pandemic. Yet he gave no hint that Christians would be immune from the disease in his writings. Like the pastors of today, moving to online services, he wrote hundreds of sermons down so that his suffering people could read and be encouraged in their suffering. In his work Mortality, he warned the Christians against expecting special protection in this fallen world:

“we should have no fear, no dread at the storms and whirlwinds of the world, since the Lord predicted that these things … It disturbs some that the power of this Disease attacks our people equally with the heathens, as if the Christian believed for this purpose, that he might have the enjoyment of the world and this life free from the contact of ills; and not as one who undergoes all adverse things here and is reserved for future joy…So long as we are here in the world, we are associated with the human race in fleshly equality, but are separated in spirit. Therefore until this corruptible shall put on incorruption, and this mortal receive immortality, and the Spirit lead us to God the Father, whatsoever are the disadvantages of the flesh are common to us with the human race.”[4]

Cyprian flatly contradicts the claims of the modern prosperity gospel. Christians are no more immune to this disease than anyone else. And – he encouraged those at his time who were discouraged that they were not immune. What Christians do have are two things:

First – the promise of eternal glory after death.

Second – a gratitude of spirit that motivates them to serve and support the suffering people in this world, whatever the physical outcome for themselves in the here and now.

It seems to me that the churches I am engaged with today are a lot closer to Cyprian’s ideas, then the modern prosperity gospel ideas that sadly pervades Christianity today. And – I’m happy and encouraged that is so.

 

[1] Matthew Schmitz, Church As a Non-Essential Service, First Things, Published 27th March 2020, accessed 30th March, 2020, https://www.firstthings.com/web-exclusives/2020/03/church-as-a-non-essential-service.

[2] Ibid.

[3] John Dickson, Pandemic Equality Single, Undeceptions Podcast.

[4] Cyprian of Carthage, Treatise 7, Mortality, New Advent, accessed 30th March, 2020, http://www.newadvent.org/fathers/050707.htm.

Hope Still Flickers in Fearful Times

C S Lewis gave a talk entitled, “Learning in War-Time.” He was speaking to a group of undergraduates at Oxford University as they each faced the terrifying prospect of being called up to military service, and to fight in the war. He spoke words of encouragement and hope to those young lives. But his talk also speaks wisdom that applies to us today as everyone is facing the COVID-19 virus.

 

Here’s my own version of Lewis’s talk for us today:

This COVID-19 virus forces each of us to remember death. Is that grim? Well, this reminder would have been a great encouragement to the Christians of the past who always taught that we should be aware of our own mortality during our lives. They would have approved.

But this awareness brings a dawning realisation along with it. All our precious personal plans, hopes and dreams were always facing a final frustrating end. We just forgot about it. Yet we’ve been living in a universe all along that we must finally and personally come to terms with. If we used to think that human culture was unstoppable, then this crisis shows us how wrong we all were! If we thought we were building heaven on earth, a permanent place for us to experience ultimate satisfaction in our lives, we have finally had our illusions completely shattered. Culture is in tatters and in crisis now. But – these shattered illusions have come not a moment too soon! This shattering is good for us. We each need to reflect on our mortality. Urgently.

Yet for those of us who are beginning to realise that life is actually all about learning and humbly offering our lives to God, then there’s an important truth here. We are the ones who are pointing to the ultimate reality that faces all of us. There is true beauty to be  experienced in heaven after the end of our earthly lives. It’s not too late for everyone else to get on board with viewing life this way too, because doing so may just mean we lose this broken human culture, but finally gain God’s wonderful and everlasting joy in its place. And that – is a very worthwhile exchange.

 

That’s my feeble attempt to apply C S Lewis’s wisdom to each of us today.  You can read the original in – C.S. Lewis, “Learning in War-Time,” The Weight of Glory and Other Addresses, (San Francisco:Harper Collins, 1980), 62 – 63.

 

Finally, here are Jesus’ words on the matter:

Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid. (John 14:27, NIV)

Can We Blame God for a COVID-19 Pandemic?

If God exists, then why do people die from disease? There have been many pandemics in human history. The worst in recorded history may have been the Black Death in the 1300s. One estimate claims it killed around 60% of the population of Europe.

It is always a heartbreaking tragedy when people die as a result of disease. Covid-19 is at the top of our minds right now. But there are also other natural disasters going on, like tornadoes, earthquakes and the resulting tsunamis.

Here’s my point – I’m not convinced we can blame God for the death of people in these situations. There may be good reasons for all this.

 

We Can’t Blame God for COVID-19

I heard the biochemist Michael Behe talk about Corona Viruses this week. No one knows why viruses exist, but we do know that they are an important part of nature, and have a positive role to play. They keep bacteria at bay, and they break bacteria up into its constituent parts.

He then used a metaphor. He likened viruses and the cells that makeup life to water. Water is vital for our survival, we need to drink it, and our bodies are composed of it. There are large oceans on our planet that are necessary for life. Water is all good. But – if one day we find ourselves on a sailing boat in the middle of the ocean in a storm, it would be natural to ask why storms have to happen. We’re in danger! But if the laws of nature exist, and oceans are a necessary good, then from time to time storms will arise. It’s just a consequence of these good things.[1]

In the same way, viruses do a lot of good in nature. They coexist with organisms, and given their large number, the way they interact with life there will sometimes be a storm in the “virosphere.” The virus does something unintended like a storm in the ocean. So in the middle of an epidemic…it’s bad…but it’s simply part of how nature is built. It’s an unpleasant side effect of something that’s good.

But – things WILL calm down. We just need to hang on. Behe advises this is a good way of thinking about the Covid-19 crisis right now. Hang on in the storm – stay sensible, follow guidelines and wash your hands. This will pass. The sun will come out again.

 

We Can’t Blame God for Natural Disasters Either

First – if God’s responsible for setting up the universe, the matter, energy and physical laws that comprise it, then there are going to be some parts of nature that are essential for our survival, yet also lethal if we get too close. For example, the cosmos if full of suns. Cosmologists estimate that important materials were cooked in suns during the early eras on our universe. Suns are where the essential elements of matter were prepared. Also, clearly, the energy given off by our particular sun is vital to our survival on this planet today. But what would happen if we got too close? Crispy! Not good for us.

Second – if we choose to walk around or live close to areas of natural risk, then we make a personal, conscious choice. I have many friends who live out in California in the US. They live close to the San Andreas fault. If there’s an earthquake, then they have chosen to live there and put themselves in harm’s way. You can’t blame God for the San Andreas fault line. Plate tectonics is just how nature operates. But if we choose to get too close – it’s possibly not going to be good for us.

Thirdclimate change is probably going to be the cause of many human deaths as time passes. That’s a tragic thought. But it seems that here, we are reaping the results of our own societal choices. You cannot blame God for that either. If he gave us a climate, we broke it. Not him.

Fourth – for one reason or another, one day you and I will die. We cannot stop it.

 

Why God Usually Does Not Always Save People from Disease and Natural Disaster

But if God loves people (as Christians claim) then why doesn’t he miraculously rescue people from disease and natural disaster?

Well – I think sometimes he does choose to rescue people. I’ll give you a personal experience that may point to this at the end of this blog. But – I’ll be honest. I think God rescuing people from these situations is unusual, it’s not the normal flow of events. It’s a miracle. It’s abnormal.

So why doesn’t God want to rescue us?

Well – the Bible tells us that the core problem of the human condition is that we have chosen to reject God’s sovereign role in our lives. God’s created us to relate to him as God. And we have chosen to make ourselves God instead. We worship people and ourselves instead of God. Think of that as cosmic rebellion.

If God was always to rescue people from every potentially harmful event in life, what would this do? If a divine hand prevented every avalanche, every disease and oncoming car…what might happen?[2]

First – it would take away the consequences of our rebellion towards God. We would be deceived about the consequences of our separation from God…which is not a good thing. It’s not good to live as if I am my own God. If the real God were to encase us in cotton wool – and prevent us from experiencing the consequences of our choices – then we would never experience the reality of these consequences. If we want to live apart from God then – fine. But, there’s a risk for us in doing so.

Second – it would FORCE people who DO NOT want to worship God, to worship God!! Cos there is a big hand in the sky. People who don’t want to bow the knee, suddenly find themselves thinking they better bow the knee to God. They have to…because of the sky hand…so resentfully, they do. No – that’s not how God works. He wants us to come to him willingly, not under coercion.

Third – as I understand the God of the Bible, I don’t think he wants us to stay comfortable with the idea that it’s okay to live separated from him by our rebellion against him. He doesn’t want us to think humans can live successfully in separation from him. So – the risk of natural disaster may be a possible event that encourages us to come to God to get right with him. Why? So that when we DO eventually die, we will spend forever with him afterwards as he intended. There’s a hint toward this in the New Testament. Check out Luke 13 for some hints there.

 

 

A Time God DID Save ME From a Natural Disaster

Here’s a final thought. Earlier I said that – sometimes, for his own reasons – God DOES rescue people from natural disasters. So – what’s my evidence for saying this?

It was 21st October, 1971. I was 3 years old. My mother intended to take my baby sister and I to Clarkston shops in Glasgow. My dad had taken the train into work that day, leaving our brand new car at home so we could use it for our shopping trip.

Around lunchtime, my mum got us ready and bundled us into the car, strapping us in for the short journey from East Kilbride to Clarkston. She climbed into the driver’s seat, and put the key into the ignition and turned it. Nothing. She tried again. Nothing happened. What was going on? My Dad had used the car yesterday! It was – a new car!! They had never had troubles with it before. She pumped the gas pedal, she waited a while and tried again. The car was dead. Frustrated – she realised she wasn’t going to the shops that day. She bundled us OUT of the car again and went back into the house.

A few hours later on the radio, news of a devastating gas explosion in Clarkston broke on the radio. Twenty-two people were declared dead at the scene. It was later described as the worst peacetime explosion in Scotland’s history. And – with a deep sense of shock – my mother realised that if we had managed to get to the shops that day, we would have been in the middle of it.

My Dad came home from work, and my Mum told him the shocking news. They both felt great relief that we had not managed to go shopping that day, and we were safe. And then – a thought occurred to them. What about the car?

My dad took the car keys from my Mum, walked down the drive and opened the car door. He sat in the driver’s seat and turned the ignition. The engine burst into life on the first attempt.

 

I think – sometimes, and for his own reasons, God decides to save some people from the effects of natural disasters. I think on 21st October, 1971, that may have been what happened to me, Annie and my mum.

[1] Intelligent Design the Future Podcast, Michael Behe on COVID-19 and ‘Why Are There Viruses, Anyway?’, Monday 16th March, 2020.

[2] Peter van Inwagen, The Magnitude, Duration, and Distribution of Evil: A Theodicy, in Philosophy of Religion A Reader and Guide, General Editor: William Lane Craig, (Edinburgh: Edinburgh University Press, 2002), 370 – 393.

Was the Medieval Church Anti-Science?

The popular myth says science and Christianity have always been at each other’s throats. Now – despite the fact that many people today promote that narrative – the truth of the matter is quite different. And historically speaking, the war thesis is simply a myth. The myth supposes that it was early scientists who represented unbiased scientific objectivity, while the Medieval Catholic church stood for ignorance and superstition.

Here’s an example of the statement of this myth:

“[The Catholic Church had been] torturing scholars to the point of madness for merely speculating about the nature of the stars.”[1]

This quote, and many others like it, conjures up the picture of theologians resisting the early scientists as they urge them to look thru a telescope at the stars. The myth says – Christianity was anti-science, anti-progress and very aggressive.

Well – it is true that the Medieval Church did incredibly cruel and un-Christ like things to people who promoted anti-Christian doctrines from within the ranks of the church. An example of this is seen in the life of Giordano Bruno, burned at the stake in 1600. His crime wasn’t a scientific one, however. It was a theological one. He tried to turn the church towards pantheism.

So what evidence exists that the Medieval Church was not anti-intellectual and anti-science? A proper look at what happened in the life of Galileo Galilei shows us that science and Christianity were viewed as complementary fields in discussion with each other. Not at war.

Who Was Galileo?

He was a well respected church official who loved God and cared deeply about the Bible. He was also passionate about astronomy. Through his telescope, he found the moon surface was not, “perfectly smooth, free from inequalities and exactly spherical (as a large school of philosophers believes concerning both the moon and the other heavenly bodies).”[2] This discovery overturned centuries of Greek Aristotelian thought. He also observed Jupiter’s moons.

Galileo was a convinced heliocentrist. That meant he subscribed to the ideas of Copernicus, who said the earth was not at the horrible bottom of the universe. Rather, it was an elevated planet in the solar system. Further, the other planets did not orbit earth, but rather they orbited a stationary sun at the centre of the solar system. Galileo was convinced of these ideas.

How Did the Church React to Galileo’s Ideas?

Was the church scared and aggressive to these ideas? Not at all. This is part of the myth that Sam Harris has fallen for. Why do we know the church was open to cosmology in the Middle Ages?

1 – Tychonic Cosmology Already Existed

At that time, Tycho Brae’s Tychonic system of cosmology competed with Galileo’s favourite Copernican system. Tycho’s observational science resulted in a cosmology that was subscribed to by the Jesuit astronomers of the Roman College. In general, the church felt Tycho’s scientific system was more likely to be consistent with observations, the statements of scripture, and long standing Greek ideas which involved a static Earth rather than the Copernican idea of a static Sun. In short – the church was onboard with the scientific discussion of the time.

 

2 – The Inquisition Was Potentially Open to Copernicanism

The head of the feared Inquisition, Bellarmine, was interested in the competition between the Tychonic and Copernican cosmologies. It was unclear to Ballarmine that a Copernican system was provable, but without this uncertainty, Ballarmine would have gone with Copernicus, and this shows he was not anti-scientific progress.[3] His uncertainty eventually led to the church deciding that Copernicanism was “altogether contrary to Holy Scripture,”[4] but was not heresy. The door was open to rethinking these ideas. But Bellarmine instructed Galileo not to pursue Copernicanism, but stay with the Tychonic system and it’s apparent consistency with their understanding of scripture.

 

YET – history records that Galileo was put thru a trial by the church. Why did that happen? The myth says it was because of Galileo’s scientific ideas. As we have found, this is clearly not the case because the church was open to and interacted with different scientific ideas. So why did Galileo face the Inquisition?

 

What Led to Galileo’s Trial?

1 – Galileo sought the Pope’s permission to write a book engaging Copernican ideas, and the Pope agreed.

2 – In his book, Galileo proceeded to insult the Pope by putting his favourite anti-Copernican arguments into the mouth of his character Simplico, meaning simpleton, who was ill informed and rude. The Pope, who was facing political turmoil in a contracting Holy Roman Empire, saw Galileo’s book as a betrayal and so Galileo was called to trial.

3 – Galileo was not tortured or put in prison before or after the trial, showing the respect that the church maintained for him.[5] He lived a comfortable existence under house arrest in his home environment overlooking Florence.

4 – During the trial, Galileo admitted to Bellarmine’s warnings not to hold or defend Copernicanism. He failed to convince the court his book did not attempt to defend or refute Copernicanism. This led to a plea bargain. “They promised not to press the most serious charge (violation of the special injunction) if Galileo would plead guilty to [a] lesser charge (transgression of the warning not to defend Copernicanism).”[6] Galileo agreed and he was found guilty of a lesser, “vehement suspicion of heresy.”[7]

5 – After his conviction, Galileo proceeded to write further important scientific works unhindered.

 

The Church Was Not Anti-Science

So – does the Galileo incident give evidence of a Medieval war between religion and science? Not at all. The church was very much engaged with scientific cosmological ideas. This incident speaks not of a war between church and science, but a battle of ideas between church tradition, and dual cosmologies, Copernican and Tychonic. Galileo’s rude and pushy insistence on the Copernican one in spite of general uncertainty, put him in conflict with the church. They required a conservative approach, leaning towards the Tychonic cosmological system. Galileo chose instead to both pursue Copernicanism, and insult the Pontiff. This led to his trial and his humiliating defeat.

The Medieval church was not anti-science. But it did violently punish some heretics within its ranks.

 

 

[1] Sam Harris, The End of Faith: Religion, Terror, and the Future of Reason (2004), 105 quoted in

[2] Galileo Galilei, “Neither Known Nor Observed by Anyone Before,” in Dennis Richard Danielson, ed, the book of the cosmos, (Perseus Publishing, 2000), 147.

[3] Michael Newton Keas, Unbelievable 7 Myths about the History and Future of Science and Religion, (Wilmington: ISI Books, 2019), 81.

[4] Keas, 82.

[5] Keas, 84.

[6] Finocchiaro, “That Galileo Was Imprisoned and Tortured for Advocating Copernicanism,” 7, quoted in Keas, 85.

[7] Ibid.