Skeptical Myths About The Enfield Poltergeist

There's a constant stream of new videos, podcasts, articles, and other material coming out about the Enfield case. There are certain skeptical misrepresentations that are recurring themes. I've addressed many objections to the case here and elsewhere over the years, but my material has been scattered across a lot of locations. I want to gather in one place some concise responses to particular objections, including some of the most common ones, with links to lengthier responses for those who are interested.

The objections vary a lot in their quality, but they're ones I think are worth responding to because of their popularity or for whatever other reason. Sometimes an objection is inaccurate because it's assigned too much significance to one degree or another, even though it would be accurate if kept in proportion. Since some otherwise valid objections seem to often be taken out of proportion, that's one of the problems I want to address here.

This post is meant to give people a better understanding of the case, whether as a cure for the myths after encountering them or as an inoculation before encountering them in the future. I'm not trying to resolve every issue here. You can read my other posts on Enfield, like the ones linked above, for more.

Each myth will be summarized in bold print, followed by a response. I'll probably add responses to more myths as time goes on. Below is a list of each one, with a link that will take you to the relevant section of the post.

That God Is So Belittled

"Why is it that people can become emotionally and morally indignant over poverty and exploitation and prejudice and the injustice of man against man and yet feel little or no remorse or indignation that God is so belittled? It's because of sin. That is what sin is. Sin is esteeming and valuing and honoring and enjoying man and his creations above God. So even our man-centered anger at the hurt of sin is part of sin. God is marginal in human life." (John Piper)

The Conspicuous Absence Of Prayer To Saints And Angels

Prayer is a large part of the Christian life, and it's discussed explicitly and often in the Biblical record from Genesis onward. The best explanation for the lack of prayer to sources other than God, such as saints and angels, is that prayer was thought to be something offered only to God. There are other lines of evidence against praying to saints and angels, which I've discussed elsewhere. But the evidence I'm focused on here has a lot of significance. To get a better idea of its significance among the extrabiblical sources, look at how often "pray" and other relevant terms are used in the Didache, the Shepherd Of Hermas, Justin Martyr, etc. That isn't the only evidence we should consider, but it is one important line of evidence among others. Prayer to God is mentioned explicitly and often. Prayer to saints and angels isn't advocated in the Biblical sources or the earliest extrabiblical ones and is sometimes contradicted in one way or another.

A Patristic Belief Isn't A Patristic Priority

I've often discussed examples of how critics of Protestantism, such as Roman Catholics and Eastern Orthodox, disagree with the church fathers and other pre-Reformation sources on various issues. See here for a collection of many examples. Something else to keep in mind is how often critics of Protestantism agree with certain pre-Reformation sources about a particular issue, yet disagree with their assessment of the issue's significance. The fact that a church father believed in the perpetual virginity of Mary, for example, doesn't mean he thought the issue has the significance assigned to it by modern proponents of the doctrine. See the examples discussed here and here.

The fact that a source held a belief doesn't tell you how he prioritized it. We need to keep that distinction in mind. And since Catholics and Orthodox often disagree with patristic priorities (and medieval priorities), they should allow some Protestant disagreement with those sources as well. Given that Protestants make lower claims about the sources in question, we should go further by adding that Protestant disagreements with the priorities of such sources is generally less problematic.

Hallowed Be Your Name

"Only the first petition of the Lord's Prayer is a prayer for an explicit act of the human heart in response to the infinite Treasure of God's holiness: Hallow it. Hallow the holiness of this name. Revere the holiness of this name. Honor, esteem, admire, value, treasure supremely the infinite worth of this name….May the grand, overarching, all-embracing, all-pervasive theme of your life be the magnificence of God — his holiness, his beauty, his worth, his greatness. Pray that God would do this. That's what Jesus is telling us to do. Pray that he would do it. First in you, and then through you, in the lives of others, and among the nations — that his name be hallowed….In eternity, we will hallow the name of God not as a means to anything. Hallowing the name of God is not a means to any greater end. The hallowing of God's name is the end, the final goal, of all things." (John Piper)

Robbing Prebaptismal Faith To Enrich Baptism

There's a lot of talk in some circles about the alleged importance of having a more efficacious view of baptism. Supposedly, it's a problem (often treated as if it's a big problem) that some people aren't assigning more significance to baptism. Typically, that concern is out of proportion to other concerns we ought to have.

Jesus' Nonverbal Apologetic Work

There have been a couple of occasions lately when I've heard people make comments to the effect that Jesus didn't do much apologetic work in his public ministry. I suspect a common problem with how people evaluate that issue is that they're ignoring or underestimating how much Jesus did that was of an apologetic nature in contexts that were partly or entirely nonverbal. He was frequently fulfilling prophecy, healing people, reading people's minds, casting out demons, etc., activities that have apologetic implications. Not only did Jesus often call people's attention to the apologetic significance of such activities, but so did the prophets who predicted his coming and the apostles who followed him. When you take both Jesus' verbal and nonverbal apologetic work into account, apologetics was a major part of his public ministry, far more a part of it than what modern Christians typically do and typically are called upon to do. If we're going to follow Jesus' example, we need to do much more apologetic work, not less.

A Spiritual Old Age

Martin Hengel noted that "In this connection we should not forget that simply of the second-century Christian writings known to us by title, around 85% have been lost. The real loss must be substantially higher." (The Four Gospels And The One Gospel Of Jesus Christ [Harrisburg, Pennsylvania: Trinity Press International, 2000], 55) As time goes on, we're gradually recovering more of the documents of previous centuries. It's a slow drip, but it's better than nothing.

Jerome wrote about some good advice given in a second-century letter that's no longer extant. This is good counsel to modern churches and those doing work as Christians in general:

"Pinytus of Crete, bishop of the city of Gnosus, wrote to Dionysius bishop of the Corinthians, an exceedingly elegant letter in which he teaches that the people are not to be forever fed on milk, lest by chance they be overtaken by the last day while yet infants, but that they ought to be fed also on solid food, that they may go on to a spiritual old age." (Lives Of Illustrious Men 28)

Christians Need To Get Better At Addressing Near-Death Experiences

Here's something I recently posted in a YouTube thread on the subject:

Instead Of Dreaming For The Glory Of Christ

"More and more and more, America is a nation given over to play. The industries of play are huge! Houses are built today with entertainment centers. Computers and videos and television and stereo all coordinate to give us ever more stimulating and captivating distractions from the realities of the world. When we need to be dreaming for the glory of Christ about how to spend our lives alleviating ignorance and sickness and misery and lostness, we are becoming more and more addicted to amusement." (John Piper)

Non-Christian Corroboration Of Early Christian Miracles

"In fact, Jewish sources otherwise critical of Jesus repeatedly admit that he did work what we would call ‘miracles’. We see this most strikingly in the ‘Jew of Celsus’ (c.150 ce) who says that Jesus did perform παράδοξα, using the precise word deployed by the TF [Josephus' primary passage about Jesus]. Justin the Martyr further says that Jews believed Jesus worked miracles by magic, and a similar claim is time and again lodged against Jesus by Jewish authorities in the Gospels themselves. The Babylonian Talmud also criticizes Jesus ‘because he practiced sorcery’ (שכישף). And the Jerusalem Talmud states that Jesus’ followers could heal in his name, yet it still cautions faithful Jews not to be persuaded by them. The versions of the Jewish Toledot Yeshu (second–fifth centuries), an early account of Jesus, are highly critical of him, yet records all sorts of miracles that Jesus worked including even raising the dead. Likewise, a second- or third-century Jewish-Christian document, perhaps called the Ascents of James, reports that Jews would accuse Jesus of performing miracles like a sorcerer might do. Pagan sources also spoke similarly, as with the Milesian Apollo, who acknowledged that Jesus did ‘miraculous deeds’ (τερατώδεσιν ἔργοις) and the anti-Christian writer, Porphyry, effectively agrees....Porphyry admits that the apostles did miracles (Jerome, Tractatus de Psalmo 81; found in Morin vol. 3.2 p. 80 lines 21–2). Similarly, Arnobius engages with an opponent who alleges that Jesus worked miracles through the knowledge of secret, magical arts or because he was a kind of demigod of old; see respectively Arnobius, Against the Nations 1.43, 53, and 1.48–9." (T.C. Schmidt, Josephus And Jesus [New York, New York: Oxford University Press, 2025], 74 and n. 85 on 74)

There are other examples that could be cited. Schmidt's book is about Josephus, and he argues that Josephus corroborates Jesus' miracles. I've discussed other examples not mentioned by Schmidt elsewhere, like here and here. Notice the diversity of sources: mainstream Christian, schismatic, heretical, Jewish, and pagan.

Another category that should be taken into account is prophecy fulfillment. It's distinct from what Schmidt is addressing, but is relevant to non-Christian corroboration of early Christian miracles. Many ancient non-Christian sources corroborated facts of history related to Christianity that line up well with Old Testament prophecy: the timing of Jesus' life (in connection with Daniel's Seventy Weeks prophecy), the Bethlehem birthplace (in connection with Micah 4-5), the penal practices of the Roman empire (crucifixion and various practices associated with it in connection with passages like Psalm 22 and the third Servant Song in Isaiah 50), the destruction of Jerusalem and the temple (in connection with Daniel's Seventy Weeks prophecy), etc. We've discussed such prophecies, their fulfillment, and non-Christian corroboration of the fulfillment, like in the posts gathered here. As with the sort of miracles Schmidt is focused on, the corroboration here comes from a large number and variety of sources, from the first century onward.

The Evidence Against Baptismal Regeneration In Galatians 3

I've written about how the context of justification is inconsistent with baptismal regeneration. Paul describes that context in Galatians 3:2 when he refers to "hearing with faith".

Why do people talk about being overburdened by politics, religious controversies, etc.?

It's one thing to be worn out because you've done a lot of work. It's another thing to be worn out because you've done a small amount of work while being out of shape.

When it comes to matters like religion and politics, modern Americans (and whoever else) are clearly in the latter category, not the former. For a large amount of documentation to that effect, see here.

Since Americans have false priorities, they're more concerned about politics than religion. I'll start with politics. One of the most common complaints you hear in political contexts is that people are tired of all of the political ads they see on television during a campaign season. Of course, to see a lot of television ads, you have to be watching a lot of television. And what people are watching is typically highly secular and/or trivial (and often sinful). The reason why political campaigns run so many television ads and do other such things is that they know people spend so much time watching certain television shows, listening to certain radio programs, and so on. And the ads are shallow because the audience is shallow. If you're hundreds of pounds overweight, you might complain that leaning over to pick up something you knocked on the floor is an excessive burden. But whose fault is it that you're so overweight and have been for so long? The fact that leaning over and picking something up wears you out doesn't prove that it's asking too much to expect you to do it. The same people who are irritated by having their television shows interrupted by political ads are also highly ignorant of their nation's history, their nation's political system, political issues, etc., and they're culpable for that ignorance.

The situation is even worse with religion, which is more important than politics and is even more neglected. Pastors, apologists, and others who are interacting with people on religious issues need to study the culture they're interacting with (like with the resources on the page I linked earlier) and make adjustments accordingly. When you hear about how people supposedly are worn out in religious contexts, are tired of all of the arguments about theology, are overburdened by apologetics, and so forth, you need to keep in mind that it's more often than not a matter of people being worn out by doing a small amount of work while they're out of shape. They need to get in better shape and start doing a lot more work, not less of it. Not only does far more work need to be done, but the neglect on the part of the large majority of people is placing too much of a burden on the small minority who are doing too much of the work.

Should debates on baptismal regeneration only involve the discussion of passages about baptism?

I occasionally see people claim that debates on the subject, like the recent one between Joe Heschmeyer and Ryan Hemelaar, should only involve passages (in the Bible, in the church fathers, or wherever else) about baptism. Supposedly, passages that only mention faith, for example, aren't relevant. After all, the title of the Heschmeyer/Hemelaar debate, for example, was "Does water baptism save us?". It's a debate about baptism.

How Early Activities, Not Just Early Language, Contradict Mary's Perpetual Virginity

Some of the evidence against Mary's perpetual virginity is linguistic, but not all of it is. I want to provide an overview of that fact, an overview that will respond to the concept of perpetual virginity in general. The applicability of each point I'll make will depend on which view of perpetual virginity somebody holds. I'm not suggesting that each point is equally applicable to every view of Mary's perpetual virginity.

The Debate Between Joe Heschmeyer And Ryan Hemelaar On Baptism And Salvation

The large majority of what I would argue regarding both the Biblical evidence and the extrabiblical evidence didn't come up in the debate. See here for a collection of resources outlining my views on many of the relevant issues. I'll say a small amount about some Biblical topics that are relevant to other points I want to make, but my focus here will be on the extrabiblical sources.

Why do so many early sources say nothing about Mary's perpetual virginity while suggesting they rejected it?

Tom Schmidt recently published a book arguing for the authenticity and significance of Josephus' material on Christianity. I've written some posts in recent years about the importance of what Josephus tells us about the baptism of John the Baptist. And Schmidt's book reminded me of the significance of Josephus' comments on James' relationship with Jesus as it pertains to the perpetual virginity of Mary.

Think of how many sources in the earliest centuries address issues relevant to Mary's alleged perpetual virginity and not only don't affirm her perpetual virginity, but even use language that's most naturally taken to contradict it: Matthew, Mark, Luke, John, Paul, Josephus, Hegesippus, Irenaeus, Tertullian, and Hippolytus. Those are just the sources in the earliest generations of church history. There was ongoing opposition to Mary's perpetual virginity well after the concept became popular in later centuries. The opposition continued into the medieval era. In the earliest generations, the belief that Mary gave birth to other children after Jesus seems to have been the dominant view. Josephus, like the other earliest sources, knew of other language he could have used and did use such language in other contexts ("relative", "cousin", etc.). Think of the cumulative effect of Josephus and the other sources involved. It's highly unlikely that so many early sources would believe in Mary's perpetual virginity, yet not only not refer to it, but even use language that seems to contradict the concept (multiple terms in multiple contexts and multiple types of contexts).

A New Book On 1 Corinthians 15

Sean Luke of Anglican Aesthetics interviewed James Ware about a book Ware recently published on 1 Corinthians 15, The Final Triumph Of God (Grand Rapids, Michigan: Eerdmans, 2025). I've bought it, but haven't read it yet. The interview is worth listening to, since it makes a lot of good points about a lot of significant topics (the physical nature of Paul's view of the resurrection, the unity of the apostles, etc.).

Why am I citing minor historical figures against baptismal regeneration?

An objection that some readers might have to posts like the two I put up earlier this week is that they involve relatively minor individuals in the historical record, people whose names we don't even know. If baptismal regeneration is false, shouldn't that have been known to more significant figures as well? Sometimes that sort of objection will be put in terms of asking for church fathers, church leaders, or some other such group instead of the sort of lesser individuals my recent posts have discussed.

Justification Apart From Baptism In Augustine's Day

In a previous post, I said I might address the subject in the future. Here are a couple of relevant passages in Augustine: