Category Archives: Apologetics
In week 2’s message on Origins, Bruxy Cavey focused on Genesis Chapter 2.
An important observation by a contributor to Bruxy’s Blog
In my week 1 Origins blog, I addressed an interesting and anonymous comment on Bruxy Cavey’s blog. Part of this comment also has relevance to my discussion of Origins Week 2.
“When I first heard that this series was coming, with special focus on Genesis, my initial reaction was “Uh-oh… this should be interesting.” While the stories seem to try and carry a message or lesson, I can’t take them literally…I just can’t. The only thing I can do to from dismissing them outright is telling myself that they’re essentially all symbolic, not to be taken literally; a way to try and explain something very complex in simple terms. Like trying to explain to a child why and how we do our taxes once a year…you can’t go into depth, so you sort of oversimplify and use symbols that they already understand; like, “we have to tell the mayor (to replace CRA or gov’t) how much money we made, this way they can decide if we give more or get some back,” etc. God is the alpha and omega: this, to me, means he’s like infinity, outside of the constraints of time and space. I can’t even understand what that would even mean, so how could I possibly understand how he actually started it all? Enter Genesis.”
Genesis Chapter 2 apparently provides an amplification of Day 6, Chapter 1 which closes with the creation of Man (Homo sapiens). Anonymous, like many, takes this as a figurative description. He points out, using the metaphor of an adult explaining to a child a complex subject (for example why we have to pay taxes) that an adult would be forced to use imprecise, figurative language to capture the limited vocabulary of the child.
Specifically Anonymous says:
“Like trying to explain to a child why and how we do our taxes once a year…you can’t go into depth, so you sort of oversimplify and use symbols that they already understand; like, “we have to tell the mayor (to replace CRA or gov’t) how much money we made, this way they can decide if we give more or get some back,” etc.”
I agree, God in his desire to reach out to us, uses our language and in some sense His communication is limited by the words and concepts available to His audience, just as the adult is limited in vocabulary and concepts in speaking to the child.
However, if I were that adult speaking to my child, I would choose my words very carefully since I realize my child will mature and remember my words when they are older. If I were clever enough, I might choose metaphors that had embedded in them concepts and understanding that go far beyond what the child can grasp, concepts that will only become much clearer later as the child’s knowledge and understanding grows.
Of Ribs, Ladders and DNA
Why choose a rib in Genesis 2 to describe the creation of Eve?
The Hebrew word, transliterated Tsela means:
Particularly interesting to me is the idea that Tsela refers to side as well as rib. If I imagine a side with ribs running from the backbone to the sternum. this picture, to me, a chemist, is reminiscent of Deoxyribonucleic Acid (DNA). You may be familiar with the alpha helical structure of DNA.
How does this relate to ORIGINS?
If you straighten out the helix and look at the actual chemical structure the ladder or ribbed structure is apparent with each base pair as an individual rib. Perhaps God, in His desire to not only speak to ancient Homo sapiens using a rib cage also wanted to speak to modern Homo sapiens in such a way as to indicate He knew a great deal more about the biochemistry than the simplified language of Genesis might indicate.
Equally interesting to me was the curious choice of the male as the source of both sexes. From my reading, I think most modern biologists would have identified the female as the more fundamental of the two sexes (I think this is based on reproduction being formally attributed to the female and that some species (for example social insects) have only a short-lived and transient role for males.
If one thinks of God genetically creating male and female, it makes sense to use the male as the genetic source code of the human race. In Homo sapiens, only the male has a complete set of chromosomes (including the sex chromosomes XY). To me this another one of those instances that would mean nothing to the early audience of Genesis but speaks to me.
Some final thoughts
Conviction and proof have limits that each person sets for themselves. Even though I find these correspondences in Genesis of great significance, I recognize that others would not do so. Indeed there are some who might set the bar so high that there is probably nothing anyone could find or say that would redeem Genesis in their eyes. I understand that. Still, this is meaningful to me and I share it in the hope that others might find it useful.
My Canadian public education, from elementary school, through high school and on through my university postgraduate studies, from the basis of inculcating a worldview, had a decidedly Materialistic bias. I was taught that all smart people were convinced by the overwhelming evidence of “science” that chance operating over billions of years produced “life, the universe, and everything.” They usually stopped short of explicitly stating that there was no room for God, but the extension of the teaching to this conclusion was easy and no barrier at all was set up to hinder this extension.
It was only in high school and university that I began to realize that a great many dubious philosophical presuppositions had been smuggled in with the historical assertions I had been fed. The many remarkable successes of what I now call “Good Science” were used to justify (if I looked at the data) “Dubious Science.” However, in the minds of most students, who had been taught to regard all science to be of equal value and veracity, the word “science” or “scientists believe” was used as a certificate of reliability.
Into this difficult and heavily contested discussion arena, Bruxy Cavey has provided his own input. Having listened to the first message on the first two chapters of Genesis, I think his goal is modest: he does NOT want to specifically argue for one interpretation or another, but rather to explore the language and context of the Hebrew text to provide a boundary to the range of interpretations that are consistent with the text.
Given that objective, I learned a few things.
One had to do with the Hebrew word Yom (day). It was interesting how it was used differently in the accounts of the seven days:
- Days 1-6 there was evening and morning cited after each creation event
- Day 7 , the Sabbath Day when God is resting from creation seems to go on without end. In Hebrews 4:1-11 we are urged to enter that rest.
- In Genesis 2, when the passage unpacks the creation of Man, the events such as naming the animals seem to require more than 24 hours.
Responding to Comments
I also wanted to interact with one of the interesting anonymous comments that appeared on Bruxy’s Blog. The comment is shown below in blue.
I was great at prayer and reading the bible when I was younger, but like so many, things changed when I went to university and studied science. Years later, I still love listening to science podcasts. I’m trying to reconcile what science says and what the bible says. I will never dismiss science because there is a lot to respect about the scientific method and the sweat, blood and tears that goes into understanding of the physical world around us, that is brought to us by relevant and worthy fellow human beings. While it can be said that science has just as much blood on its hands as religion, it has brought us the amazing technology I’m using to type this out, penicillin, the ability to “hear” remnants of the Big Bang and the understanding that a marble and a giant boulder will hit the ground at the same time when dropped from the same height (still blows my mind).
Sorry for belabouring the point on how much I enjoy science, but that’s not going away. And yet I want to make room for Jesus and his irreligious message. I love the focus on love and shifting my gaze from myself to others.
When I first heard that this series was coming, with special focus on Genesis, my initial reaction was “Uh-oh… this should be interesting.” While the stories seem to try and carry a message or lesson, I can’t take them literally…I just can’t. The only thing I can do to from dismissing them outright is telling myself that they’re essentially all symbolic, not to be taken literally; a way to try and explain something very complex in simple terms. Like trying to explain to a child why and how we do our taxes once a year…you can’t go into depth, so you sort of oversimplify and use symbols that they already understand; like, “we have to tell the mayor (to replace CRA or gov’t) how much money we made, this way they can decide if we give more or get some back,” etc. God is the alpha and omega: this, to me, means he’s like infinity, outside of the constraints of time and space. I can’t even understand what that would even mean, so how could I possibly understand how he actually started it all? Enter Genesis.
I guess I’m hoping for a Meeting House take on this and that I’m still allowed to show up
I will never dismiss science because there is a lot to respect about the scientific method and the sweat, blood and tears that goes into understanding of the physical world around us, that is brought to us by relevant and worthy fellow human beings.
We should all be truth-seekers since truth is connected to reality. While I understand the sentiment expressed by anonymous, science is not a uniform endeavor. Indeed, I think we ought to respect science by putting its best practices into operation as we evaluate the merit of a particular theory or claim. It all comes down to the data and the integrity of the people who collect and discuss it. Scientists, like other people, are confronted with political pressure, political correctness imperatives, natural biases, and peer pressure.
Even if we haven’t measured a data point, it still behooves us to be skeptical and ask the hard questions and see if the data adds up. Especially we ought to see:
- If the scientific community has tried hard to disprove the theory or hypothesis (it is easy to fall into confirmation bias and collect more and more data points in support of our favorite theory).
- If sufficient attention has been paid to data points that don’t support the theory. Or have they conveniently shoved the data into the “to be explained” file, never published, and promptly forgotten.
- If scientists are being pressure to adopt a certain view or theory. Look specifically for political pressure, political correctness imperatives, and peer pressure. Have scientists lost their jobs because of their hypotheses? Are there accusations of pseudo-science to keep you from looking carefully at the data and arguments? Have lectures been shut down? These considerations don’t over ride the power of the data but ought to cause us to dig deeper and find out what is being suppressed and pay particular attention to the voices that are being silenced.
it [science] has brought us the amazing technology I’m using to type this out, penicillin, the ability to “hear” remnants of the Big Bang and the understanding that a marble and a giant boulder will hit the ground at the same time when dropped from the same height (still blows my mind).
I generally agree. Notice, however, penicillin, and classical mechanics (i.e. gravitation and Newton’s Second Law) are qualitatively different from “the ability to ‘hear’ remnants of the Big Bang.”
The first category (isolating and characterizing penicillin or verifying classical mechanics) contain time-independent events and the critical experiments that can be reproduced in 2019, 2050, or 2200. The Big Bang is an historical event. A person with the proper resources can measure the background radiation, but they cannot perform the critical experiment (initiate a Big Bang and show it gives rise to the background radiation).
That doesn’t make the historical account incorrect, it just means the tools of scientific experimentation are not as well suited to these problems as they are to time-independent questions.
Anonymous wrote about reconciling what he has read in Genesis with the accounts that scientists propose:
When I first heard that this series was coming, with special focus on Genesis, my initial reaction was “Uh-oh… this should be interesting.” While the stories seem to try and carry a message or lesson, I can’t take them literally…I just can’t. The only thing I can do to from dismissing them outright is telling myself that they’re essentially all symbolic, not to be taken literally; a way to try and explain something very complex in simple terms.
That’s fair enough. My own reaction is somewhat different. I have significant personal experience that makes me trust what the Bible teaches. Still, as Bruxy stated, the Bible may be perfectly reliable, but that doesn’t guarantee my interpretation is correct. I line up all the historical theories of our origin side by side: evolution, intelligent design, and various creation theories and generate a plus/minus for each one. I think all theories have significant defects and so I am left with saying we don’t know the details.
Anonymous makes a very important point using his analogy of explaining the CRA to a child. Explanations are always constrained by the language and understanding of the audience. For me one of the great attributes of the God of the Bible: He reaches out to us. He uses the language and understanding of his audience to speak to us. I think we need to keep that in mind as we read Genesis.
I appreciate Anonymous’ comment and I appreciate my chance to interact with these ideas.
My book club is reading Jordan Peterson’s 12 Rules for Life; An Antidote to Chaos. As part of this reading program I have been listening to various interviews of Peterson and a recent one, taken from a talk and interview at Lafayette College , caught my particular interest.
After a lengthy and colorful introduction by the moderator, Peterson posed a question to the audience. I am going to tell you what I heard in my own words, but I highly recommend you listen to his comments for yourself.
In my paraphrase and summary, his preamble and question went like this:
So called “right wing thinking” is concerned about establishing hierarchies (which are necessary for survival and for society to function), while “left wing thinking” focuses on equality and fights for the bottom tier of the hierarchies that have been established (which is also necessary).
He went on to say that we know where “right wing thinking” crosses the line into extremism: when they claim one group (usually their own) is intrinsically superior to other groups. Peterson then asked the question: Where is the line for extremism on the left?
He went on to answer his own question. The line is crossed on the left when their zeal for equality for the lowest tier in a hierarchy causes them:
- To focus on equality of outcome rather than equality of opportunity
- To compel a certain kind of speech and thinking because it’s the only way to get people to comply with their demand for equality of outcome.
What Has This to Do With the Old and the New Testament?
Note: I’m not especially interested into entering into political discourse, important as that may be, but I am interested in how Peterson’s comments affect my thinking about the history of Judaism and Christianity described in the Old and New Testaments. I will confine my remarks to that subject.
I thought about the points Peterson made, and it struck me how this analysis parallels what I see in the Old and New Testaments. In the Old Testament, when primarily describing God’s dealing with His chosen people Israel, he clearly sets up hierarchies: indeed he set up a political one and a religious one each of which acted as a balances to the another. This structure enabled the Israelites to survive despite encountering many enemies and suffering under the afflictions they caused whether it be slavery in Egypt or captivity by Babylon. Even under the heel of the Roman Empire, their identity and cohesion as a people was preserved. When I look at it, the hierarchies in their culture and in their relationship to outsiders contributed positively to their survival and cultural cohesion. However, there was potentially the possibility of crossing the hierarchical line that Peterson articulated.
When Jesus came, he seemed to turn everything on its head. He came in at the lowest tier—as many thought—the illegitimate son of a Galilean carpenter. Yet Christ, while not destroying the Jewish hierarchy, taught that to be a leader in His Kingdom, the leader has to be servant of all. This seems very much like fighting for the lowest tier.
Given Peterson’s analysis, it’s striking to me how Christ came to restore a sense of balance to the hierarchies and keep the Jewish people (and hopefully Christians as well) from crossing the line into extremism where “chosen people” comes to mean “as a people we are superior.” This has been helpful to me because it shows a natural progression in the Old and New Testaments and shows how hierarchies and fighting for the lowest tier are both essential for balance.
Disclaimer: I know Professor Peterson has delivered some lectures on biblical topics. I have not listened to any of them.
©Peter Kazmaier 2018
A short time ago my teaching pastor, Bruxy Cavey was teaching on Three Beautiful Words (God is Love) from I John 4:8 (if you’re interested in this critical message you can download the podcast for free).
After the message, as is the custom in our meetings, the floor was opened up for questions. A query was texted in by Peter (not yours truly) and from memory the gist of the question was:
A speaker on TV said that God being loving and being omnipotent was a contradiction. If God were loving, he would fix the world to take away evil and suffering. Since he doesn’t that means either he can’t (therefore he’s not omnipotent) or he won’t (therefore he’s not loving). This has bothered me a lot. How would you answer this?
Now when I encounter challenges like this, I like to think through them and this is the reason for my post.
Thinking about the definitions
Omnipotence is a theological term that describes God’s power as creator and sustainer of all things. I don’t believe it is ever used in the bible but rather is used by theologians to describe the sum of the teaching on God in the bible on the subject of His power and sovereignty.
Before one can examine the claimed contradiction, I think it is useful to understand the word “omnipotent.” The TV speaker and I likely agree that omnipotent means “all powerful” but does that mean that there are no actions that are inherently impossible even to an all-powerful being?
I think the answer to that question is “no;” there are actions inherently impossible even for the omnipotent.
For example, the following actions are inherently impossible or necessarily limit the scope on omnipotence:
1. Actions that violate the law of non-contradiction: God can’t make it rain and not rain on the same spot, in the same sense, at the same time. Choosing to make it rain means He has already chosen against making it “not rain.” The decree and its complement come as a single package.
2. In any creative process, full omnipotence is limited to the first decision. After that, all future decisions are constrained by what has already been chosen. Often subsequent choices are impossible because they violate earlier choices.
3. Omnipotence tells us what God can do, not what He will do.
Allow me to elaborate on points 2 and 3.
In any creative process, full omnipotence is limited to the first decision
As a writer I see this principle in effect whenever I start a novel. When my page is blank I may write anything I like. Perhaps:
“In a galaxy far, far away …” or
“He found the body after midnight on the moor.” or
“When Dolores opened the letter, she knew her life would never be the same again.”
After the first line, my omnipotence as a writer has shriveled enormously. I can no longer do what I want. Everything I write afterwards has to be consistent with what I wrote before. I think God faces the same limitation of particularity. When he chooses a certain course in creation, the contingent choices have to be self-consistent. When He steps into time, what He can do now, is constrained by the choices already made.
Omnipotence tells us what God can do, not what He will do
Omnipotence argues that God could lie. What prevents Him from doing so? He could put the lying words together, but choses not to because of His character. We have the same kind of power: we can all formulate a lie, but in our better moments we chose not to. This argues that there are some things God could do, but does not do them because they conflict with His essence or character.
Okay so why doesn’t God end all wickedness and suffering right now?
I think this is really the heart of the question that bothered the texter, Peter, and I don’t have a full answer. Here is what I have: what would God need to do to fix all wickedness and suffering right now? I think we would have to change the role we currently play on this planet and wrest from us all impulses and desires contrary to His will whether we want to give them up or not.
One of my favorite fantasy book series is Robert Jordan’s Wheel of Time®. In it a group of gifted people, called channelers, have enormous powers over their fellow humans. One power they have is called compulsion. With compulsion they can make subtle changes the thinking in the ungifted or even the gifted they have overpowered. For example, a channeler might compel a highly competent general to make subtle mistakes in a battle that to lead to disaster. On the other hand, compulsion can be used to completely take over a person’s mind so that the compelled must worship the compeller and be willing to kill or give up their lives for him. In the books, compulsion was rightly seen as a great evil in all its forms because it turned humans into automatons.
If my memory serves me correctly, there was a vision in the last book in which all people were compelled to be kind, productive, generous etc. But their humanity was sacrificed to make them that way against their will. They were no longer human. The protagonist saw this compelled change as a great loss to evil.
I think this is the fundamental flaw in having God fix things right now—it would have to be done against our will and our nature and that action itself would be an evil even if the end were good.
So where does that leave me?
I believe God is fixing things (perhaps it might be more correct to say He has fixed things in Christ) but the full effect of the cure has not fully spread through the system yet. The need for the means and the end to be true and good means the process will take some time, but it encourages me enormously that God in Christ came down into creation as a man and suffered right along with us. He was born into a poor family, of an oppressed people. His father likely died when he was a young man. Finally, he was crucified as an innocent man, while dying for His enemies who did not value His death at the time. This gives me great hope that God deeply cares about our (and my) condition in this flawed and marred world filled with flawed and marred people.
One of my favorite pictures is the one shown at the head of this blog taken of a framed print in my home. In Michelangelo’s fresco of The Creation of Adam, God is seen as touching Adam’s finger ever so slightly. Through this lightest of touches, He is communicating His love, but also His gift of independence and free will. The touch is there so Adam can choose to move toward Him or away from Him. Alas, we have moved away. He pursues us, but the touch continues to be light to preserve our free will. It is always my choice whether I move toward the touch or away from it. If I have to choose between becoming automaton or having God work the process to bring us home when we are willing to move towards Him, I choose His timing and process.
A final comment on theologically-skeptical snipers
I must end this blog with a protest about theologically-skeptical snipers. I can’t directly complain about texter Peter’s TV speaker because I never saw the program, but I have seen many others like it. The speaker, in criticizing theism or Christianity trucks out some challenge and then leaves it hanging. In my experience, they never go on to say: “This is my world view and this is how I answer this question that I have just asked.” That would reveal that their own answers are at least as problematic as the Christian’s and thus leave them open to challenge. In other words, these skeptics are often not skeptical enough because they don’t challenge their own views along with the Christian’s.
In my mind, these speakers are like snipers who are happy to lie hidden in the brush taking pot shots at their opponents. As long as their own position is undiscovered they can happily fire away without taking any return fire.
If you are interested in these kinds of questions and you find the musings of a non-theologian, Science Fiction author helpful, why not check out my book Questioning Your Way to Faith? In story form, it discusses questions I have wrestled with, in the context of a respectful conversation between friends who profoundly disagree on the answers. ©Peter Kazmaier 2018
I have previously published my review of Peter Kreeft’s excellent book, Back to Virtue. In this post I wanted to provide a more personal view of how the book changed or perhaps broadened my thinking. At one point, Kreeft talked about how Christianity brought together the best of what Hebrew, Greek, and pagan thought and tradition had to offer. This is depicted in the diagram below (reworked to capture my own musings on this important idea from a similar diagram in the book).
The Hebrew Foundation
If one reads the New Testament, one can’t help but notice how Christianity is grounded on, and grew forth from Hebrew history, revelation, and practice. All of the very early Christians were Jewish. The Old Testament is cited again and again in the New. Even the Christians called out of Greek and pagan backgrounds were steeped in the Greek translation of the Old Testament. When Paul spoke in 2 Timothy 3:16 about “all scripture,” he was primarily referring to the Old Testament.
Jesus had to be born into Jewish society because they had a high view of God: his Oneness and His creation of the world out of nothing. Had Jesus been born in Athens, as pantheists and polytheists, they would have happily put Jesus alongside Zeus and so missed the whole point of the incarnation. The shocking incredulity of the Jewish mindset to the incarnation was absolutely necessary for us to get the message and import of what was taking place.
This Hebrew ground or environment for the incarnation did not come without cost or loss. As far as I can tell from my reading, the first century Jewish people were remarkably free of idolatry. A by-product of this achievement was a complete lack of development of some of the arts such as sculpting and painting because they were too closely associated with idol worship. Kreeft helped me realize how this temporary omissions were build back in to the Christian community after the significance of the incarnation and resurrection of Christ were recognized.
The Greek New Testament
The use of Koine Greek (the lingua franca of the Mediterranean and Middle East) as the language of the New Testament had profound consequences. Not only did it bring the Good News in the common language of the Roman Empire, but it could make use of the nuances of language and thought brought into Greek by Socrates, Plato and Aristotle. So for example it enabled the distinction between the old nature (flesh – sarx) from body (soma), drawing a clear distinction between Gnosticism and Christian teaching by putting a high value on the body as well as the spirit (Gnosticism values only the spirit). It also made God-guided reason an important way of testing truth claims and made reason an integral part of understanding teaching.
When viewed as a religious system, pagan polytheism was simply a branch of pantheism. But pagan practice had given rise to stories, plays, and poetry that showed a wonderful imagination and a longing for truth. Here again, it seems to me Christianity was able to keep the good. Much if not all of the ancient literature was preserved by the Church as the Roman Empire collapsed and the anarchy of the Dark Ages replaced it. The use of imagination as an engine of the written arts and also of science has played a significant role and life of the church.
So What Does This Mean to Me?
Kreeft’s analysis and synthesis has allowed me to see a number of things in a new way. Here are some of them:
1. God is always working toward the summum bonum, the greatest good.
2. Sometimes because of our weakness and frailty, we miss out on some things as the Israelites did as they were learning to avoid idolatry and so gave up some of the arts. These temporary omissions are part of our growing process.
3. In the end all genuine good comes from God and we as his people are not wrong to seek it. You cannot go far wrong if one truly seeks the good.
4. My own Christian walk is founded on my personal interaction with the Lord Christ through His received word and His Spirit. Imagination and reason play an important role in that interaction.
Note Added on “Reason”
In The Philosophy of Thomas Aquinas, Kreeft points out the differences in the way the word “reason” was used by Aquinas and how it’s used by modern philosophers. Aquinas and other ancients used reason to denote knowing, judging, as well logical processes such as inductive and deductive analysis. Modern philosophers, according to Kreeft, tend to use it only in the third sense.