James and John, not full biological brothers?

The late Roman Catholic scholar John Meier made a good point about the perpetual virginity of Mary that should be brought up more often. What's our initial impression when the terminology that's applied to Jesus is applied to other individuals? When the New Testament refers to James and John, the sons of Zebedee, as brothers, what's our initial impression about their relationship? That they're full biological siblings. Most likely, we retain that initial impression for the rest of our lives, unless we encounter overriding evidence. Terminology is sometimes applied in unusual ways. The term "son" can refer to an adoptive rather than biological relationship, for example, but that doesn't prevent us from recognizing that the biological meaning is more common. The New Testament qualifies Jesus' familial relationships with the virgin birth, but it never qualifies those relationships with something involving perpetual virginity on Mary's part. The absence of any effort to provide such a qualifier by so many authors across so many contexts is significant. My main point here, though, is that advocates of the perpetual virginity of Mary need to provide an overriding justification for interpreting the terminology the way they do. The way we interpret the relationship between James and John is an illustration of that.

What You Really Get Excited About

"I know that some of you are not the least interested in these [religious] things. You have no emotional resonance with what I am saying at all. What you really get excited about is a new CD. Or a new outfit. Or losing five pounds. Or watching a ballgame. Or adding a room to your house. Or getting a new car or computer. To you – children, teenagers, adults – I plead, along with the apostle Paul, 'Wake up, O sleeper, and arise from the dead, and Christ shall give you light' (Ephesians 5:14). Don't be like the person who goes to the Grand Canyon with a little garden shovel in his hand, and on the precipice of that majesty turns his back to the Canyon, kneels down, and digs a little trough with his shovel and shouts, 'Hey, look at this! Look at my trough!'" (John Piper)

How common was opposition to the perpetual virginity of Mary in the late patristic and early medieval eras?

I've said a lot over the years about early evidence against the perpetual virginity of Mary, in the New Testament and in early extrabiblical sources. See my recent post on Irenaeus, for example. What I want to do in this post is say more about the later sources. Helvidius will often be mentioned without much or any discussion of others, but he was far from an isolated individual on the subject in his day or in the centuries that followed.

A King Who Beholds Us

"Even in the very palaces among us, should one introduce a harlot and enjoy her, or be oppressed by excess of wine, or commit any other like indecency, he would suffer extreme punishment. But if it be intolerable that men should dare such things in palaces, much more when the King is everywhere present, and observes what is done, shall we if we dare them undergo severest chastisement. Wherefore let us, I exhort you, show forth in our life much gentleness, much purity, for we have a King who beholds all our actions continually." (John Chrysostom, Homilies On John, 5:5)

Evidence For Luke's Authorship

Michael Jones (InspiringPhilosophy) recently released a good video on the subject. We've written a lot about it as well. You can click on some of the post labels below, like the Luke one and the Authorship one, to find relevant posts. For example, here's a post about how the widespread traveling of the author of Luke/Acts makes it harder to dismiss the widespread identification of that author as Luke. And here's one about the importance of what early Roman sources reported concerning the authorship of Luke and Acts. Here's one about the best and earliest evidence for the authorship of the gospels in general, not just Luke.

Problems With A Demonic View Of Near-Death Experiences

I've said before that many Christians, including Evangelicals, have a problem with attributing too much to demons. It's a problem in multiple contexts, such as people blaming their sins on alleged demonic influence, but the context I'm focused on here is the paranormal. It's commonplace for Evangelicals to allege that a variety of paranormal phenomena are demonic or to give the demonic hypothesis too much attention and to give alternative views too little attention. I've often noted that Christians typically seem ignorant of some of the major explanatory options, such as a non-personal source, like we see with the stone tape hypothesis or place memories. It's also common for Christians to dismiss deceased humans (ghosts) as an explanatory option, even though the Bible is so supportive of the existence of ghosts. And we have good reason to think living humans have paranormal abilities to some extent, and living humans are capable of evil, so that gives us further reason to not assume that any paranormal activity of an evil nature must be demonic. But demonic activity has become a simple (simplistic) explanation for many Christians, who apparently don't know much about the issues involved and don't want to know much.

What about Roman Catholic miracles?

One of the first points to make is that this isn't a one-way street. Just as there are Catholic miracles that need to be addressed by Protestants, there are non-Catholic miracles that need to be addressed by Catholics. And they'll have to appeal to the same kinds of explanations Protestants appeal to, even though Protestants are often accused of acting like atheists and such when they do so. I want to provide some examples of non-Catholic miracles that Catholics need to explain, then outline some of the explanatory options.

Irenaeus' Opposition To The Perpetual Virginity Of Mary

I want to quote and comment on a few of the relevant passages.

Early Opposition To The Perpetual Virginity Of Mary

The large majority of discussions of the topic ignore a lot of the evidence against Mary's perpetual virginity. Hegesippus and Irenaeus, for example, probably rejected the concept that Mary was a perpetual virgin, yet few opponents of the doctrine cite those church fathers. Often, opponents of the doctrine don't cite any extrabiblical sources or only cite one or two. They need to get better at handling the issue.

For an overview of the evidence against the perpetual virginity of Mary in both Biblical and extrabiblical sources, see here (including the comments section) and here.

Even as late as the fourth century, a supporter of Mary's perpetual virginity, Basil of Caesarea, conceded some significant points on the subject. Philip Donnelly wrote:

The Value Of A Human Psi Hypothesis

Since I appealed to human paranormal activity as the best explanation of UFOs in my last post, in the process of commenting on Lue Elizondo's recent book, I thought I'd reiterate and expand upon an important point in that context. One of the values of a human psi hypothesis is that it includes both living and deceased humans. That can be thought of in contrast to what people often refer to as a living agent psi hypothesis, one that involves the paranormal activity of living humans. I believe in postmortem survival, because of the evidence for Christianity and for other reasons. So, I don't limit human activity to this life. One of the things that follows from including deceased humans in a paranormal explanation is that it allows for more advanced forms of paranormal activity while retaining the human element. A deceased human may have developed his paranormal abilities with the passing of time (which can span a lengthy period in the context of the afterlife), some of the actual or potential contexts of the afterlife can provide humans with knowledge or motives they wouldn't have in this life, etc. It's important that we keep in mind that a human psi hypothesis doesn't have to limit itself to living humans. That's one of the strengths of the hypothesis.

Lue Elizondo's New Book On UFOs

Elizondo, a former high-ranking official in the United States government's efforts to research UFOs, recently published a book on the subject, Imminent (New York, New York: William Morrow, 2024). I've listened to the audio version of it, and I've listened to a couple of recent interviews with Elizondo, one by Joe Rogan and another by Ross Coulthart. It's a significant book with a lot of valuable information in it. It will be read by many people and influence even more.

One of the reasons why I want to discuss it here is that it addresses some religious issues, more than I expected, and I want to discuss the behavior of some of the Christians Elizondo refers to. The book is also worth discussing for other reasons, some of which I'll get into below.

The Value Of Less Dramatic Conversions

He's commenting on passages like Romans 16:19 and the value of avoiding evil rather than having a more dramatic conversion from sin:

"I remember David Michael used to stand up and give a testimony. He said, 'God delivered me from drugs and alcohol and sexual immorality when I was six years old.' It was a great testimony. Don't even be a beginner [in sin]." (John Piper, 13:00 here)

Does an audience's hatred of God justify an abandonment of apologetics?

People make a lot of excuses for neglecting apologetics, and one of the more popular excuses is that the audience involved can't be influenced by apologetics because of their hatred of God. Supposedly, we shouldn't even attempt to persuade them, because of that hatred, because they like their sin too much to be reasoned with, etc. There are a lot of problems with that line of thought.

An infallible church in 1 Timothy 3:15?

Gavin Ortlund recently produced a video on the subject that makes some good points. Another passage that's often brought up in this context is Acts 15. On that passage, see the relevant parts of my posts here and here.

Is there support for praying to angels in Origen's Homilies On Ezekiel?

You can access a recent English translation of the homilies here. In section 1:7:2 (pp. 39 and 41 of the e-book just linked), Origen writes as if he's addressing an angel:

Similarities Between UFOs And Other Paranormal Phenomena

Michael Nahm has published an article that discusses similarities between UFO-related events and other paranormal phenomena.

Examples Of First-Century Sources Passing On Information To Second-Century Sources About New Testament Origins

When skeptics put forward hypotheses in which second-century Christians speculated about New Testament origins without having received much information on those issues from their predecessors, those hypotheses aren't just highly unlikely in the abstract. They're also contrary to the testimony we have from multiple first- and early-second-century sources. So, one way you can respond to such skeptical claims is by citing such testimony. Here are a few examples.

Talk About Weird

Since there's been a lot of talk about alleged weirdness in politics lately:

"And we have to fight our way every day through this God-trivializing fog that we live in. We can hardly mention God in polite society. You don't need any reason to talk to a friend about the Atlanta Braves, but you actually have to have a reason to talk about God in a conversation. Think about how wrong that is. Almighty God, who sustains everything every moment of every day, is not front-page news. That's weird. Why? An idol has taken over." (Ray Ortlund, 4:12 in the audio of his April 20, 2003 sermon here)

Who are you going to offend?

"Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than offend God." (Clement of Rome, First Clement, 21)

The Apologetic Task

"Our Saviour and Lord Jesus Christ was silent when false witnesses spoke against him, and answered nothing when he was accused; he was convinced that all his life and actions among the Jews were better than any speech in refutation of the false witness and superior to any words that he might say in reply to the accusations.…Whereas it is our task, since we try to confirm men's faith by arguments and treatises, to do all in our power that we may be called 'workmen who need not to be ashamed, handling rightly the word of truth'. One of all these tasks seems to us to be that of demolishing Celsus' plausible arguments to the best of our ability, and to perform faithfully the work which you have enjoined upon us." (Origen, Against Celsus, Preface:1, 5:1, in Henry Chadwick, ed., Origen: Contra Celsum [New York, New York: Cambridge University Press, 2003], 3, 264)