The Hiddenness Of God

A recent article by Jonathan McLatchie makes some good points on the subject.

The High Cost Of Low Living

My post yesterday quoted some comments from J.G. Pilkington on the significance of what are often regarded as little things, including sins that we often underestimate. Adrian Rogers preached a great sermon on Samson, probably the best sermon I've ever heard from him, and it addresses this issue. You can listen to it here. The last several minutes are especially good, starting here, but I recommend listening to the whole thing.

The Subtle Power Of Little Things

"Augustin frequently alludes to the subtle power of little things. As when he says,—illustrating (Serm. cclxxviii.) by the plagues of Egypt,—tiny insects, if they be numerous enough, will be as harmful as the bite of great beasts; and (Serm. lvi.) a hill of sand, though composed of tiny grains, will crush a man as surely as the same weight of lead. Little drops (Serm. lviii.) make the river, and little leaks sink the ship; wherefore, he urges, little things must not be despised. 'Men have usually,' says Sedgwick in his Anatomy of Secret Sins, 'been first wading in lesser sins who are now swimming in great transgressions.' It is in the little things of evil that temptation has its greatest strength. The snowflake is little and not to be accounted of, but from its multitudinous accumulation results the dread power of the avalanche. Satan often seems to act as it is said Pompey did, when he could not gain entrance to a city. He persuaded the citizens to admit a few of his weak and wounded soldiers, who, when they had become strong, opened the gates to his whole army. But if little things have such subtlety in temptation, they have likewise higher ministries. The Jews, in their Talmudical writings, have many parables illustrating how God by little things tries and proves men to see if they are fitted for greater things. They say, for example, that He tried David when keeping sheep in the wilderness, to see whether he would be worthy to rule over Israel, the sheep of his inheritance." (J.G. Pilkington, in n. 766 to Augustine's Confessions, 9:8)

The Cause Is The Lord's

"But it is a great part of your glory that the cause is not yours, but your Lord's whom you serve. And I doubt not but Christ will count it His honour to back His weak servant; and it were a shame for Him (with reverence to His holy name) that He should suffer Himself to be in the common of such a poor man as ye are, and that ye should give out for Him and not get in again. Write up your depursments for your Master Christ, and keep the account of what ye give out, whether name, credit, goods, or life, and suspend your reckoning till nigh the evening; and remember that a poor weak servant of Christ wrote it to you, that ye shall have Christ, a King, caution for your incomes and all your losses. Reckon not from the forenoon. Take the Word of God for your warrant; and for Christ's act of cautionary, howbeit body, life, and goods go for Christ your Lord, and though ye should lose the head for Him, yet 'there shall not one hair of your head perish; in patience, therefore, possess your soul.' [Luke 21:18-19]…He who was dead and is alive will plead your cause, and will look attentively upon the process from the beginning to the end, and the Spirit of glory shall rest upon you." (Samuel Rutherford, Letters Of Samuel Rutherford [Carlisle, Pennsylvania: The Banner of Truth Trust, 2012], 133-34)

Shallow Confession Of Sin

"If you forget the costliness of sin, your prayers of confession and repentance will be shallow and trivial. They will neither honor God nor change your life….Stott argued that confessing our sins implies the forsaking of our sins. Confessing and forsaking must not be decoupled, yet most people confess - admit that what they did was wrong - without at the same time disowning the sin and turning their hearts against it in such a way that would weaken their ability to do it again. We must be inwardly grieved and appalled enough by sin - even as we frame the whole process with the knowledge of our acceptance in Christ - that it loses its hold over us." (Tim Keller, Prayer [New York, New York: Dutton, 2014], 212)

Prayer Accompanied By Further Action

A good passage to memorize on the subject is Nehemiah 4:9. They prayed, then took up arms.

You Have Not, Because You Reason Not

I've been thinking about James 4:2. Sometimes we don't get something because we don't pray for it. The verse is often referred to in a variation of its King James form, "You have not, because you ask not."

The same principle is true of apologetics. We don't get answers we want to questions because we don't think much with the mind God has given us. We don't convince many people of our views, and our culture declines, because we don't reason with people as much as we ought to. That sort of neglect of apologetics, and intellectual matters more broadly, isn't the only factor involved in something like our own unanswered questions or the problems in our culture. But it is one of the factors involved. Similarly, after his comment in James 4:2, James goes on to mention other potential reasons for not getting what we want. But that doesn't change the fact that what he mentions in verse 2 is one of the factors involved.

How often is it suggested that if we want revival, we should pray more, improve our lives in certain moral contexts, study scripture more, attend more church services, evangelize more, and so on? We're often told that we should try to be more like the church in the books of Acts in those contexts. How much is said about doing more in the context of apologetics, which is so prominent in the book of Acts? Or how much is said about maturing intellectually in general, not just in apologetics? We're commanded to be intellectually mature (1 Corinthians 14:20; what Proverbs says about knowledge, discernment, and wisdom; etc.). And that maturity is all the more important when changes in technology and other changes in the world require us to sort through so much more information and to do so more rapidly.

God can act independently of apologetics, just as he can act independently of prayer. The fact that God can convert people and otherwise influence them by non-apologetic means doesn't suggest that we shouldn't try to influence people through apologetics. We have a standing obligation to make the most of what God has entrusted us with, including our minds and the minds of other people. We shouldn't use God's sovereignty as an excuse to neglect prayer or apologetics.

My thoughts on the 2020 election

Here are my thoughts on the election so far:

1. The media has declared Biden the winner. However, that's not how our system works. The way it works is we vote. All the votes are in. Votes are counted. If there are discrepancies which warrant further investigation (e.g. voter fraud, irregularities that need to be reconciled), then independent investigations will be made. That's how we ensure the integrity of our elections. That's how we ensure future elections remain free and fair. This election isn't any different. We need to wait for the outcome, not accept what the media says - and arguably the media is saying Biden is the winner for malicious reasons (e.g. to foster the notion that Trump stole the election if he does win). In fact, isn't this what essentially happened in 2000 with Gore v. Bush?

2. However, even if Trump doesn't win the presidency, this election is an overall win for the GOP and conservatives in general:

Heaven As A World Of Love

If you haven't read Jonathan Edwards on the subject, you should. Go here.

The Irony Of Christian Neglect Of Apologetics

The "Christ" in "Christian" comes from Jesus' Messiahship. And that Messiahship is an evidential concept. It involves the historical fulfillment of prophecy by a historical individual. Men like Isaiah and Daniel made much of the apologetic value of their prophecies (Isaiah 43:8-13, 46:9-11, Daniel 2:19-28, 5:8-12), including ones Jesus fulfilled. It's ironic that so many people who call themselves Christians are so apathetic and contemptuous toward apologetics and other intellectual matters. That includes a lot of people who acknowledge in principle that apologetics has some significance, but do little or nothing about it in practice. The problem isn't just with fideists.

Further Problems With Anita Gregory's Doctoral Thesis On Enfield

A couple of years ago, I wrote a response to the sections of Anita Gregory's doctoral thesis that discuss the Enfield Poltergeist. But I wrote that response before listening to Maurice Grosse and Guy Playfair's Enfield tapes. I've now listened to all of them, and I want to supplement my response to Gregory's thesis with what I've learned since then from the tapes and other sources.

When I make reference to the tapes below, I'll use "MG" to cite Grosse's tapes and "GP" to cite Playfair's. Therefore, MG74B refers to Grosse's tape 74B, and GP15B refers to tape 15B in Playfair's collection, for example.

Like Light From A Fire

"And, like as the flame burneth the wood without the help of the light, and yet the flame cannot be without the light; so is it assuredly true that faith alone consumeth and burneth away sin, without the help of works, and yet that the same faith cannot be without good works….Whereupon it cometh that the holy Scripture promiseth the Christian everlasting life for his good works; because good works are the fruits and testimonies of lively faith, and proceed of it, as light proceedeth from a flame of fire" (The Benefit Of Christ's Death, 61-62, 64)

Confusing The Author Of Nature With The Editor Of Nature

"…scientists who regard the phenomena investigated by psychical researchers as impossible seem…to confuse the Author of Nature with the Editor of the scientific periodical, Nature; or at any rate they seem to suppose that there can be no productions of the former which would not be accepted for publication by the latter!" (C.J. Ducasse, cited in Stephen Braude, The Limits Of Influence [Lanham, Maryland: University Press of America, Inc., 1997], 20)

I stand corrected on convalescent plasma therapy

1. Sorry I haven't been blogging these days. Mainly for personal reasons that have led me to feeling quite burned out over the last year or so. And I'm afraid I don't expect to resume posting any time soon. This is just a one-off post in order to say something that I should say: mea culpa!

In the past, I touted convalescent plasma therapy as a viable "band-aid" to deal with SARS-CoV-2/COVID-19 until a vaccine was ready. However, I stand corrected about this. Convalescent plasma therapy doesn't really work for COVID-19. That's the main take away or bottom line if you don't wish to read further.

2. So please no need to read further if you don't wish, but here are more details in case you do:

My mea culpa is based on the recently published "PLACID trial". Its accompanying editorial is worth a read too. The PLACID trial involved 464 patients in 39 public and private hospitals across India (randomized, but not blinded): 235 patients received the convalescent plasma, while 229 did not (placebo). The study looked at two endpoints - a P/F ratio below 100 or death. All that's necessary to know is P/F ratio indicates low oxygen in the blood aka hypoxemia. (A normal P/F ratio is 400-500. A P/F ratio 100 or less is very impaired, to say the least. P/F stands for PaO2/FiO2, that is, the ratio of arterial oxygen partial pressure to fraction of inspired oxygen. It's also called the Horowitz index.) The study found the 235 patients in the convalescent plasma arm had a 19% chance of reaching a P/F ratio 100 or less or death, while the 229 patients in the placebo arm had an 18% chance of reaching the same endpoints. There's no statistically significant difference between 19% and 18% in this trial.

3. All that said, it's interesting to note the following from the editorial: "convalescent plasma did exactly what the investigators hoped it would do, yet there was no net clinical benefit to patients". It seems the reason may be because, on the one hand, the convalescent plasma is successfully neutralizing the SARS-2 coronavirus (via antibodies), but on the other hand, the convalescent plasma is making the patient's blood more easily able to form blood clots aka thrombi (via clotting factors). And COVID-19 itself is (as the editorial notes) "a life threatening thrombotic disorder".

As such, a potential way forward may be to keep the antibodies, but eliminate the clotting factors. In short: monoclonal antibodies.

4. Finally, a vaccine might be on the way soon - still a surprise to me how fast vaccines are being developed! - which, if so, might diminish the priority to further research other therapies including monoclonal antibodies. In any case, see what pharma companies AstraZeneca and Johnson & Johnson have been saying, for example.

Heaven's Logic In Romans 8:32

The point of Romans 8:32 is that this love of God for his one and only Son was like a massive, Mount Everest obstacle standing between God and our salvation. Here was an obstacle almost insurmountable: Could God - would God - overcome his cherishing, admiring, treasuring, white-hot, infinite, affectionate bond with his Son and hand him over to be lied about and betrayed and denied and abandoned and mocked and flogged and beaten and spit on and nailed to a cross and pierced with a sword, like an animal being butchered and hung up on a rack?...

Would he really do that? If he would, then we could know with full certainty that whatever goal he was pursuing on the other side of that obstacle could never fail. There could be no greater obstacle. So whatever he was pursuing is as good as done….

Therefore, in Paul's a fortiori argument, God has done the hardest thing to give us everlasting happiness. He did not spare his own Son but gave him up for us all. What does this guarantee? Paul puts it in the form of a rhetorical question (that means a question he expects us to immediately answer correctly): "how will he not also with him graciously give us all things?"…

I said that when I was twenty-three, this logic of heaven penetrated so deeply into my soul that it changed the way I think about everything - and that the change was full of hope….

I live my life every day by the promises of God. I owe every one of them to the logic of Romans 8:32….

Behind every one of those battles is the logic of heaven: "I did not spare my own Son; therefore, my promise to you cannot fail. I will help you. Go. Do what I have called you to do."

(John Piper, Why I Love The Apostle Paul [Wheaton, Illinois: Crossway, 2019], 186-89)

Randi's Million Dollar Challenge And The Eisenbud Challenge

James Randi did some good things, and he ought to be getting some positive coverage in the context of his death earlier this week. But the coverage has been far too positive, which is unsurprising in light of the media's biases. You can read our archive of posts on Randi here. While the media give so much attention to Randi's Million Dollar Challenge, keep in mind his failure to meet a challenge in the other direction:

Nevertheless, with his usual bluster, Randi accepted a $10,000 challenge (a considerable sum in those days) to duplicate the Serios phenomena and make good on his claim.

Of course, confidence is easy to feign, and Randi does it routinely in his role as magician. He also cleverly takes advantage of the occasional high-profile case he successfully exposes as fraudulent, by publicizing those successes and creating the impression that he's a generally reliable guide when it comes to the paranormal. So Randi's dismissal of the Serios case was all it took for those already disposed to believe that Serios was a fake, and it was probably enough even for those sympathetic to parapsychology but unaware of Randi's dishonesty....

What the TV audience never learned was that when the show was over and Randi was pressed to make good on his wager, he simply weaseled out of it. To keep that side of the story under wraps, Randi prohibited publication of his correspondence on the matter. That was undoubtedly a shrewd move, because the letters show clearly how Randi backed down from his empty challenge. However, Randi's original letters now reside in the library at the University of Maryland Baltimore County, and researchers, finally, can easily confirm this for themselves. When Serios's principal investigator, Jule Eisenbud, died, I was assigned the task of going through his papers. I collected all the material relevant to the Serios case and deposited it in the Special Collections section of the UMBC library. (This includes correspondence, the original photos and film, and signed affidavits from witnesses.)...

But there's no documentary evidence of Randi having even attempted to duplicate the Serios phenomena under anything like the conditions in which Serios succeeded, much less evidence of his having actually pulled it off....

In fact, the history of parapsychology chronicles some remarkable examples of dishonest testimony and other reprehensible behavior on the part of skeptics....

Skepticism is just as glib and dishonest now as it was in 1882 when the British SPR [Society for Psychical Research] was founded. In fact, despite sensible and careful dismantling of the traditional skeptical objections, the same tired arguments surface again and again. And those arguments all too easily mislead those who haven't yet heard the other side of the story or examined the evidence for themselves.

(Stephen Braude, The Gold Leaf Lady [Chicago, Illinois: The University of Chicago Press, 2007], 22, 34, 126)

See my post here about how other magicians have misled people about the paranormal.

Jesus' Temple Cleansings

Lydia McGrew recently posted a series of videos about Jesus' cleansing of the temple, which is recorded late in the Synoptics, but early in the gospel of John. She makes a lot of good points about the likelihood that two events were involved, meaning that John is discussing a different event than the Synoptics. Here are the parts in the series in their chronological order:

Four Different Ways Of Reporting Time
Temple Cleansing (Part 1): Uncanny similarity? Not really.
Temple Cleansing (Part 2): Beware Of A Priori History
Temple Cleansing (Part 3): "Destroy this temple…"
Temple Cleansing (Part 4): "How do we spin this one?"
Temple Cleansing (Part 5): Forty-Six Years
Temple Cleansing (Part 6): Theological Theories

Letters Of Gold

"Are ye ashamed to be corrected? This is the vice of the proud. It is, forsooth, a degradation for learned men to pass from the school of Plato to the discipleship of Christ, who by His Spirit taught a fisherman to think and to say, 'In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made. In Him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.' The old saint Simplicianus, afterwards bishop of Milan, used to tell me that a certain Platonist was in the habit of saying that this opening passage of the holy gospel, entitled, According to John, should be written in letters of gold, and hung up in all churches in the most conspicuous place. But the proud scorn to take God for their Master, because 'the Word was made flesh and dwelt among us.' So that, with these miserable creatures, it is not enough that they are sick, but they boast of their sickness, and are ashamed of the medicine which could heal them. And, doing so, they secure not elevation, but a more disastrous fall." (Augustine, The City Of God, 10:29)

The Gospels' Agreement About James And Corroboration Of Other Sources

In a post yesterday, I discussed agreements among the early sources regarding the apostles. Some evidence that's often neglected in that context is what the gospels tell us about Jesus' brother James.

I've discussed their material on him elsewhere. Something I don't believe I've discussed here before, though, and it's something that doesn't seem to get much attention in general, is James' position in the lists of Jesus' siblings in Matthew 13:55 and Mark 6:3. Notice that the two lists are different, and there are some differences in the surrounding context, so it's not just a matter of Matthew's copying Mark, Mark's copying Matthew, or both's copying some other source. What I want to focus on here, though is how they list the names of Jesus' brothers in a different order, yet agree in putting James first. As I've mentioned before, the order in which names appear in a list can be determined by a wide variety of factors. James could be listed first because he was the oldest brother of Jesus. Or it could be because he was the most prominent for whatever other reasons. Or it could be both. Maybe James was the most prominent, which was partly because he was the oldest and partly because of one or more other factors. Whatever the cause of his being listed first in both documents, that's consistent with his prominence elsewhere. He's prominent in Acts, much more prominent than the other siblings listed with him in Matthew 13 and Mark 6. He's the only sibling of Jesus mentioned by name in the resurrection appearances discussed in 1 Corinthians 15. He's the only brother of Jesus mentioned in Galatians 1-2 and the only one named anywhere in Paul's letters. Jude identifies himself in connection with James (Jude 1), but James sees no need to appeal to a relationship with any of his brothers in his letter. This sort of greater prominence James had, in comparison to his brothers, is corroborated by the passages in Matthew 13 and Mark 6.

Several years ago, I wrote an article addressing why the gospels don't include any reference to the resurrection appearance to James. I said that the best explanation for their not including the appearance to James is a desire to be consistent with their previous focus on Jesus' earliest followers and a desire to honor those earliest disciples. You can read the article just linked for a further discussion of that subject and others that are related. I want to note here, though, that since one of the gospels that doesn't include the appearance to James is Luke, there's an implication that Luke wanted to honor Jesus' earliest disciples above individuals like James in the manner I just described. That's significant in light of the fact that some people deny that Luke viewed James as an unbeliever during Jesus' public ministry. I've argued that Luke 8:19-21 probably alludes to his unbelieving status. But even if we didn't have that passage, or even if my view of it is wrong, I think the absence of any reference to the resurrection appearance to him is best explained if he was an unbeliever in the relevant timeframe. Even if I'm wrong about both of these matters, the meaning of the Luke 8 passage and the absence of the appearance to James, there has to be some reason why all of the gospels don't mention that appearance. And that's further common ground they have about James.

How Much The Early Sources Agree About The Apostles

In a recent post on Peter's prominence in the New Testament, I mentioned a significant similarity in how Matthew 14:29 and John 21:7 portray Peter. When people discuss agreements among the gospels and other early Christian sources, agreements about Jesus get the most attention, for good reason. But there are many agreements on other matters as well, including about other individuals. Peter is a good example, and I provide some illustrations in my post linked above (his impulsiveness, his outspokenness, etc.).

But something else should be noted, which doesn't get as much attention, and it's illustrated in the passages in Matthew 14 and John 21 mentioned above. Notice that the passages not only portray Peter behaving so similarly, but also agree about the behavior of the other disciples. They're more reserved, more hesitant to act, or however you'd put it. That's also reflected in another passage I cited in my earlier post, John 20:6. John refrains from entering the tomb, but Peter goes in. There are many examples of agreements like these in the gospels, Acts, Paul's letters, etc. That's a problem for skeptical views that involve less common ground among the early Christian sources, higher levels of carelessness, and so on.