What’s Wrong with the World

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The men signed of the cross of Christ go gaily in the dark.

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What’s Wrong with the World is dedicated to the defense of what remains of Christendom, the civilization made by the men of the Cross of Christ. Athwart two hostile Powers we stand: the Jihad and Liberalism...read more

April 22, 2018

Reprieve for Vincent Lambert

In what his supporters are calling a "magnifique victoire," an administrative court has ordered further medical review of Vincent Lambert's condition. That at least means that he will not be dehydrated to death immediately.

I'm not as sanguine as his parents are about whether or not this is a "magnifique victoire." For one thing, the committee of experts has been told to find out whether he could be re-educated to eat and drink by mouth. While this was possible several years ago, because he hasn't received any rehab., it may no longer be possible. The muscles for swallowing may have atrophied too much because they haven't been exercised. Moreover, many adult patients simply can't get enough food and water by mouth when they are weak, in a minimally conscious state, or have to be fed by spoon. It takes a lot of spoonfuls to get an adult enough food and water. And the staff at a full-time care facility only has so much time. So even many patients who can eat by mouth also need to receive supplementary tube feeding.

Vincent's life and death shouldn't hang on whether he can be re-educated to eat by mouth.

Continue reading "Reprieve for Vincent Lambert" »

April 21, 2018

More on engagement: Begin by reading

Dr. Licona has asked Tom Gilson to publish his response to Tom's call for engaging with my ideas--which is to say his reason for refusing any engagement with my critique. It is here. Tom asked me if I would like to respond in my own blog venue, so herewith a few brief points.

1) It is interesting to me that Dr. Licona appears to be indicating that he has not even read my critique of his work. In describing the amount of time that would be required to engage and indicating that he has no intention of taking that time, he says, "Since her blogs on my book are very long, I would begin by reading them, which would take a few hours." This is really striking, especially given that Licona doesn't appear to think that this is in any way an embarrassing admission.

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The Undeath of Cinema

An engaging essay in The New Atlantis raises important questions that, frankly, hadn’t even occurred to me. Whether that speaks to my denseness or my innocence of cutting edge filmmaking, I cannot say. In any case, “The Undeath of Cinema,” by the young editor and playwright Alexi Sargeant, is well worth reading.

In brief: Disney’s 2016 standalone Star Wars film Rogue One, contiving to capture the popularity of the original 1977 classic, set out to revive several iconic villains. Without spoiling the plot, I’ll confine myself to saying that one such villain was easy to revive, and the revival carried off brilliantly, in a concluding scene that crowned a movie whose final act saved an otherwise uneven and mediocre production. Reviving the second villain, however, proved a much heavier lift. The actor who played him, you see, is long deceased. So Disney experimented with a novel CGI technology to “resurrect” the likeness of the late actor Peter Cushing and insert this digital chimera into several scenes. The result may well have inaugurated a new and disturbing trend in cinema, whose lineaments it is the business of Mr. Sargeant to examine with a wise and critical eye.

Grand Moff Tarkin appears throughout Rogue One, to outward appearances as if the Peter Cushing of 1977 had agreed to step through time for this 2016 film. But Cushing himself could not . . . approve of the studio’s use of his likeness. Instead, his estate gave Disney the go-ahead. How confident can we be that the studio and Cushing’s heirs — actually, his former secretary Joyce Broughton, the overseer of his estate — correctly discerned the wishes of an actor who died more than twenty years ago, about his apparent resurrection using a technology that didn’t exist during his lifetime? And, leaving aside the question of consent, what would the ethical and artistic fallout be should the use of this technology become widespread?

. . . Disney made Cushing a test case for a digital resurrection freely chosen by the filmmakers. There was no overwhelming narrative need to include Grand Moff Tarkin in this Star Wars story. The script has its own cast of bickering Imperial antagonists who could have lost command of the Death Star by the film’s end without the Grand Moff appearing in person to requisition it. The reason Tarkin is in the movie is to serve as an experiment in filmmaking technology. Let us see, then, what the Cushing experiment reveals about the merits of digitally resurrecting the dead.

Sargeant then lingers a bit on the actor Cushing, an English gentlemen of grace and professional perseverance who has the ironic distinction, in light of subsequent cinematographic developments, of having played portrayed Baron Victor Frankenstein, and from that role, having launched a successful career in the horror genre, which included other noteworthy depictions of necromantic roles.

He wound up a screen horror icon. For twenty years he was a mainstay of horror films, frequently playing the Baron in Hammer Horror’s Frankenstein films and Professor Van Helsing in their Dracula films.

Cushing had a particularly interesting relationship with undeath between these two famous recurring roles. As Frankenstein, he imbued corpses with a mockery of life; as Van Helsing, he put down the undead with a stake through the heart. Cushing himself pointed out this cyclical pattern in a 1964 interview: “People look at me as if I were some sort of monster, but I can’t think why. In my macabre pictures, I have either been a monster-maker or a monster-destroyer. But never a monster. Actually, I’m a gentle fellow.”

Gentle he might have been, but thanks to Hammer and many other horror studios, Cushing’s filmography was full of technicolor gore and Gothic excess. He had the gaunt face and tall frame for it, though perhaps sometimes more of a twinkle in his eye than you’d expect from a master of horror.

These qualities of hale, imperial menace appealed to George Lucas when he set out to cast the secondary villain for the original Star Wars in 1977, and desired “a face to share the antagonist role with the masked Darth Vader.”

Continue reading "The Undeath of Cinema" »

April 20, 2018

The very voice of a fictional Jesus

Blogger Steve Hays at Triablogue has posted and commented on some quotations from a 1999 paper and from a 2000 paper by usually-assumed-to-be conservative NT scholar Dan Wallace.

These are unpublished papers, but the contents of the 1999 paper came to light briefly in 2006 (I may post more later about the kerfuffle in 2006) and the contents of the 2000 paper came out to some degree in 2017, for those who actually read Mike Licona's Why Are There Differences in the Gospels? In that book, Licona takes from Wallace and adopts the view that Jesus did not say either, "I thirst" or "It is finished" from the cross but rather that these are "adaptations" by John of completely different sayings--respectively, "My God, why have you forsaken me?" and "Father, into your hands I commit my spirit."

Wallace, who is thanked and cited frequently throughout Licona's 2017 book, apparently didn't mind this citation of his views from 2000, though he has not published either that paper or the 1999 paper.

In both of these papers, and in Licona's usage, the term used for such extreme fictionalization of Jesus' words is the highly misleading term "ipsissima vox." Used by a more conservative scholar, such a phrase ("the very voice") merely means moderate and normal paraphrase, as in the differences between the Father's words at Jesus' baptism--"This is my beloved son" in Matt. 3:17 vs. "You are my beloved son" in Mark 1:11. Used by Wallace and Licona, it means more or less anything, including changing "My God, why have you forsaken me?" to "I'm thirsty" and even inventing people bringing Jesus wine in response to his fictional, literal cry of thirst. To say that this is the "very voice" of Jesus is an joke. To call this sort of thing "paraphrase" (as has been done) is utterly misleading.

Continue reading "The very voice of a fictional Jesus" »

April 13, 2018

Tom Gilson endorses scholarly dialogue on Gospels theories

I'm pleased to say that Tom Gilson, senior editor for The Stream, has endorsed on his personal blog the proposition that Mike Licona should be willing to engage in scholarly dialogue with me about the topic of literary devices in the Gospels.

One might think such a proposition is uncontroversial, but one might be surprised. Tom is extremely evenhanded and does not even stake out a side on the object level topic, but he says that I have "mounted a criticism that needs a response" and also points out that "the position Lydia is defending is much closer than [Licona's] to the traditional and natural reading of Scripture." He also notes that the matter is important:

Where the text says Jesus says, “It is finished,” can we we be confident he actually said that? Lydia’s position is to say yes; Mike’s position takes that as a possibly a redaction or summary of some other saying, for example “Father, into thy hands I commit my spirit.”

Now, I’ve heard plenty of sermons on “It is finished.” If Jesus didn’t actually say that, then a whole lot of conservative pastors and churches need to know that their sermons on this — in which they confidently claim Jesus spoke these very words — are uninformed, incorrect, and misleading. They are wrong, that is, to the extent that they attribute those very words to Jesus. But this is really quite important, isn’t it? It’s too important to pass by.

My deepest thanks to Tom for endorsing the ideal of vigorous dialogue on an important topic and also for making my work on this subject known more widely.

April 12, 2018

Book Banning in California

A facially unconstitutional law is under consideration by the California legislature. See analysis here. Under the aegis of the consumer protection powers, the act would ban all exchange of money for "orientation change efforts" with any individual. On its face this would amount to the outright ban on the sale of any books, courses, or other materials that can be seen as trying to help or induce someone to change his sexual orientation or overcome gender confusion. As Robert Gagnon has pointed out, it would also facially ban charging fees for conference attendance or college classes in which such material is presented.

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April 11, 2018

Vincent Lambert in danger once again

For several years I have been watching the case of Vincent Lambert, a disabled man in France. He was injured in a car accident in 2008. See a partial time-line here. (It doesn't include the latest events.) Beginning in 2013, his wife and some other relatives, with the cooperation of doctors, began a series of attempts to kill him by dehydration. These were stopped in 2013, when he was taken off of food and water for a long time but survived, and in 2015.

In 2015 it was unclear precisely why he was not killed, but apparently it was because of the publicity surrounding the case. In that same year, unfortunately, some pro-lifers in the United States apparently decided the case wasn't worth following or reporting on, one leading pro-life reporter even going so far as to say that it was "like trying to refight the 1968 election"--a most unfortunate remark seeming to indicate that Vincent's killing could be regarded as a "done deal," as unchangeable as the past.

I'm inclined to think that some of the neglect of Vincent's case arises from the mere fact that it is occurring in France, not in America. American pro-life media need to cover this case in English-language forums.

Fortunately, his parents have never given up, and here we are, three years later, and ten years after his accident. Since at least 2013 those years are the gift of his tenacious parents and friends who have been vigilant and have stopped the attempts to dehydrate him quietly to death behind closed doors in a French hospital. Vincent breathes on his own and is apparently in a "minimally conscious state." At one point he could eat by mouth. I don't know if that is still possible, because if mouth feeding is discontinued, the muscles of the throat will atrophy. For years he has not received any therapy that might help him to retain or regain function.

Now his newest doctor has once more made a decision to discontinue his food and water so that he will die. His parents have immediately contested the decision.

You can pray and, if you haven't yet, sign the petition to support Vincent Lambert's life.

April 8, 2018

Blessed are Those Who Have not Seen and Yet Have Believed

Something to note about today's Gospel passage:

24 Now Thomas (also known as Didymus[a]), one of the Twelve, was not with the disciples when Jesus came. 25 So the other disciples told him, “We have seen the Lord!”

But he said to them, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.”

26 A week later his disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them and said, “Peace be with you!” 27 Then he said to Thomas, “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.”

28 Thomas said to him, “My Lord and my God!”

29 Then Jesus told him, “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.”

Continue reading "Blessed are Those Who Have not Seen and Yet Have Believed" »

April 4, 2018

Minimal Facts vs. Maximal Data

This Saturday, April 7, I will be doing a webinar called "Minimal Facts vs. Maximal Data" for Apologetics Academy, beginning at 3 p.m. Eastern Time. The Zoom Room will open at 2 p.m. Go here to join the meeting at that time or drop in whenever you like. Generally the whole thing goes until about 5:30 or even a bit later. There will be live Q & A.

The video will be available not long after on the Youtube channel if you want to catch it there. I will be discussing an important weakness of the "minimal facts" approach to defending the resurrection and advocating an alternative approach. I will argue that this alternative approach can be used in public presentations and debates as well as in more leisurely settings. Two blog posts on these same topics are here and here.

March 31, 2018

Easter 2018: If He Rose At All, It Was As His Body

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Dale Allison is a New Testament scholar regarded by some as an orthodox Christian, despite some rather odd aspects of his scholarship. For example, William Lane Craig says of Allison’s book Resurrecting Jesus, “I have never seen a more persuasive case for scepticism about the historicity of Jesus’s resurrection than Allison’s presentation of the arguments.” (From an exchange between Allison and several Christian philosophers in Philosophia Christi, vol. 10, no. 2, 2008, p. 293.) Craig takes it that Allison does conclude that the resurrection occurred despite Allison’s skepticism, and Craig takes this to be a testimony to the strength of the case (p. 294), but others are free to disagree with this characterization. For one thing, Allison has very strong doubts about the concept of bodily resurrection and hence refuses to commit himself to a belief that Jesus was raised bodily from the dead (exchange, pp. 316-319). The most he will say is that, in some appearances or other, which he does not think we are justified in claiming were much like those recounted in the Gospels, “[T]he disciples saw Jesus and...he saw them.” (Exchange, p. 334).

Continue reading "Easter 2018: If He Rose At All, It Was As His Body" »

March 30, 2018

Atonement

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These, then, are the truths at the heart of atonement. First, that something has gone terribly wrong. We find ourselves in a distant country far from home. Second, whatever the measure of our guilt, we are responsible. Then third, that something must be done about it. Things must be set right. We cannot go on this way. False gospels of positive thinking or stoic exhortations to make the best of it are worse than useless. They are obscene. They are invitations to make our peace with a corruption at the core of everything. Better that Job and all the Jobs on the long mourning bench of history should curse God and die than that they should make their peace with the evil that they know. Such a peace is the peace of the dead, of those who are already spiritually and morally dead. The religious marketplace is crowded with the peddlers of peace of mind and peace of soul. But the narcotic of denial or pretense is too high a price to pay. Better to rage against the night.

Something must be done about what has gone wrong. Things must be set right. And this brings us to the fourth great truth of atonement: whatever it is that needs to be done, we cannot do it. Each of us individually, the entirety of the human race collectively—what can we do to make up for one innocent child tortured and killed? Never mind making up for Auschwitz, or the killing fields of Cambodia, or the coffin ships of traffickers in human slavery, or the slaughter beyond numbering of innocents in the womb. We chatter on about modernity and progress while King Herod reigns secure. “A voice was heard in Ramah, wailing and loud lamentation, Rachel weeping for her children; she refused to be comforted, for they were no more.”

Rightly does Rachel refuse to be comforted. Something must be done. It started long before Rachel and her children. From far back in the mists of our beginnings, the blood of Abel has been crying from the ground; and along the way we have allowed ourselves to be comforted by the counsel of Cain, advising us to get over it, to get on with our lives, for, after all, are we our brother’s keeper? But we know we are. We don’t know what to do about it, but we know that if we lose our hold on that impossible truth, we have lost everything. Something must be done. Justice must be done. Things must be set right.

But what can we do? We cannot even put our own lives in order, never mind setting right a radically disordered world. The Apostle Paul declares, “I can will what is right, but I cannot do it. For I do not do the good I want, but the evil I do not want is what I do . . . . Wretched man that I am! Who will deliver me from this body of death?” There is an answer to that question, but do not rush to the answer. Stay with the question for a time if you would understand why the derelict hangs there on the cross.

If things are to be set right, if justice is to be done, somebody else will have to do it. It cannot be done by just anybody, as though one more death could somehow “make up for” innocent deaths beyond numbering. That way lies the seeking out of scapegoats, the vain effort to heap our collective guilt on another, on the “other.” People have been doing that from the foundation of the world. History is filled with scapegoats sacrificed to appease outraged justice.

And the Lord commanded Moses that Aaron should bring the goat before the Lord, “and Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the people of Israel, and all their transgressions, and all their sins; and he shall put them upon the head of the goat, and send him away into the wilderness. The goat shall bear all their iniquities upon him to a solitary land.” The goat goes off to a distant country. God Himself trained ancient Israel in the ritual by which justice was satisfied, but only for a time. It is a training for what was to come, and for what was to surpass it.

Through the myths of millennia, blind and stumbling humanity acts upon the unquenchable intuition that something must be done. From Canaanite altars to Aztec temples, countless thousands have been offered in blood sacrifice. In the cruel twists of mythic imagination, the scapegoat is not expelled but destroyed. In our own enlightened century a nation sought to purify itself and the world by the extermination of the Jews. Even today we witness mobs outside prison walls cheering the execution taking place inside. It is a long, terrible history of bloodlust and vengeance, all in the name of justice, all driven by the insistence—the correct insistence—that something must be done.

Continue reading "Atonement" »

March 28, 2018

What if the Gospels Were Bio-Pics?

Cross-posted here. I won't reproduce all the content of that relatively short post here. The main point is this: You may think it would be ethical for the Gospel authors to have written the 1st-century equivalent of bio-pics. But even if you think that, you should admit that such a conclusion would make a big difference to the amount of information we could gather from them. Therefore, you should take the time to find out if there is any good reason to think that they held themselves to have the kind of liberty that fictionalizing movie-makers have. Wouldn't it make them much better historical sources if they didn't? Of course it would. So dig in and examine the argument that the Gospels were like 1st-century bio-pics. If you do so fairly, you will find it wanting.

March 27, 2018

Licona declines exchange in Philosophia Christi

About a month ago, after J.P. Moreland had endorsed my work concerning alleged literary devices in the gospels, I made the suggestion to several people that Mike Licona and I might have a scholarly exchange in the pages of Philosophia Christi about his work. Phil. Christi is an excellent journal and has hosted symposia of this kind before. Over a decade ago, Tim McGrew and I had an exchange on the historical argument for the resurrection with Alvin Plantinga in the pages of Philosophia Christi.

Phil. Christi was open to the idea. If Dr. Licona had been agreeable, the discussion would have come to pass. A third party made contact with him to suggest it. I have just recently been told that he has declined, without citing a reason.

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March 25, 2018

New undesigned coincidence: The parable of the wicked tenants

There are some very minor differences in wording among Matthew's, Mark's, and Luke's accounts of Jesus' parable of the wicked tenants during Passion Week. You can read Matthew's here, Luke's here, and Mark's here.

Mark's, as is so often the case, is the shortest. Each of Luke and Matthew contains some material that Mark doesn't have, including some small material that each other do not have.

Continue reading "New undesigned coincidence: The parable of the wicked tenants" »

March 23, 2018

The Woman Caught in Adultery

When you read what people say about the woman caught in adultery, John 8:1-11, you get the following notions as being “what the Gospel says”: (1) only those who have never sinned are allowed to judge, and since everybody sins, there should be no judgment; (2) Jesus is against capital punishment, ever; (3) mercy must always prevail instead of justice; and (4) the old Law is obliterated because it was not just, now we have the “law of love”.

These are wrong. They are completely wrong.

Let’s see the text:

1 while Jesus went to the Mount of Olives. 2 Early in the morning he came again to the temple. All the people came to him and he sat down and began to teach them. 3 The scribes and the Pharisees brought a woman who had been caught in adultery; and making her stand before all of them, 4 they said to him, “Teacher, this woman was caught in the very act of committing adultery. 5 Now in the law Moses commanded us to stone such women. Now what do you say?” 6 They said this to test him, so that they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground. 7 When they kept on questioning him, he straightened up and said to them, “Let anyone among you who is without sin be the first to throw a stone at her.” 8 And once again he bent down and wrote on the ground.[a] 9 When they heard it, they went away, one by one, beginning with the elders; and Jesus was left alone with the woman standing before him. 10 Jesus straightened up and said to her, “Woman, where are they? Has no one condemned you?” 11 She said, “No one, sir.”[b] And Jesus said, “Neither do I condemn you. Go your way, and from now on do not sin again.”

Notice that the people who say (2) don’t seem to say “no to punishment at all of any sort”. Because that would be crazy and stupid: parents must punish to train, the law must punish SOME wrongdoing. But if the text where Jesus refuses to punish the woman were to apply universally as a mandate, then universally punishment would be forbidden.

Continue reading "The Woman Caught in Adultery" »

March 20, 2018

Hope and sadness: Lessons from Rod Dreher's trip to the Czech Republic

March 18, 2018

St. Paul’s Romans 13: The Ruler and the Sword

March 17, 2018

St. Patrick and the monkish wealth of nations

March 15, 2018

Ken Miller is free!

March 12, 2018

Jesus and the Eyewitnesses--a blog review, Part II

 
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