A Little-Known Spiritual Duty

I don’t hear much about the Judgment of Charity in Christian circles. I get the impression it strikes them like it strikes nonbelievers, as hopelessly naïve and even dangerous. At least, that’s how it struck me. A lovely thought, to be sure, but just not that practical in a depraved world. It’s only been recently that I’ve become convicted that it is in fact a Scripturally required duty.

The Judgment of Charity is basically a presumption of innocence in our dealings with people. Where there’s uncertainty, we should give them the benefit of the doubt. To illustrate how the Judgment of Charity works, suppose someone says something that really hurts your feelings. The Judgment of Charity tries to assume that they didn’t mean it in an offensive way, that they spoke out of ignorance or without thinking, etc. If you know they did it deliberately to offend, you assume they didn’t mean it in as vicious and hateful a way as you took it in, and so on.

Now I know what you’re thinking: sometimes people are clearly trying to hurt us maliciously. True. Jesus and Paul gave very specific instructions for how to deal with people who flagrantly sin against us. They even go so far as to throw the offender out of the Church. Please note this is a last resort and that they make clear that the goal is to bring the person back into the Church as soon as possible once they repent.

Obviously there’s a limit to the Judgment of Charity. There’s nothing in there that says we shouldn’t exercise due diligence before we make a business deal with someone. Proverbs, in fact, says we should. There’s certainly nothing against investigating someone’s record before we decide whether to vote for them. Paul tells the Thessalonians in his second epistle (3:10) that they shouldn’t show charity to the extent that people use it to avoid working for a living. And when Jesus tells us, “Behold, I send you forth as sheep in the midst of wolves. Be ye therefore wise as serpents and harmless as doves” (Matthew 10:16, KJV), He obviously meant we’re to keep an eye out for danger.

But, if we’re honest, how much are we following the duty and how much are we appealing to the exception? Do we find ourselves predisposed to think the best of people, or do we assume the worst first and then pull out Matthew 10:16? Are we like the federal government, stretching the Elastic Clause of the Constitution until it snaps? It sounds dangerous to assume the best of people in such a world as this, but I’ll give you some examples where the Judgment of Charity would have actually saved lives.

We all know the story of the Mutiny on the Bounty. William Bligh was tyrant who terrorized his men until Fletcher Christian had no choice but to remove him from command. This is at best fiction and at worst slander. Even a movie that tries to be as fair to Bligh as possible, the 1984 version with Anthony Hopkins and Mel Gibson, finds itself forced to make stuff up to keep Fletcher Christian from looking like the monster he was and make the mutiny look even plausibly justified.

In reality, when you consider the vast authority to punish that British captains had over their men, Bligh looks remarkably lenient. There wouldn’t have been a court-martial in the Royal Navy that would have batted an eye if he had hanged the Bounty’s deserters, which he didn’t. What emerges from the record is a conscientious captain who was concerned for the welfare of both his men and even the natives he was dealing with in Tahiti.

Bligh’s problem was he couldn’t keep his tongue bridled. Caroline Alexander’s explanation of the real reasons for the mutiny makes the most sense to me. Basically Bligh blew up when he found some of his coconuts stolen, and he accused Christian in a fit of pique. Christian became terrified that Bligh would flog him (despite the fact that Bligh often went off the handle without doing anything and that he was still scheduled to eat dinner with him) and was willing to basically murder Bligh and anyone loyal to him by setting him adrift in the middle of the Pacific in a tiny boat. Bligh had had no intention of flogging Christian, but had rather just been blowing off steam. If Christian had taken the words for what they really were, a lot of people would have lived longer.

What happened afterwards anyway? Well, the subsequent events show who was the hero and who was the tyrant. Bligh navigated by memory across the Pacific and got his men to a Dutch colony, but the malaria there and their weakened state after the arduous trip meant some of them died before they could return home. Meanwhile, most of the mutineers returned to stay on Tahiti, where they were captured and many hanged. Christian kidnapped some Tahitians to help the remaining mutineers, and they settled on Pitcairn Island. There Christian’s tyranny led to war between the English and the Tahitians in which most were killed, including Christian himself. By 1800, a year before Bligh saved the day at the Battle of Copenhagen by transmitting Nelson’s order to keep fighting rather than the order to retreat, John Adams had become the sole survivor of the mutineers on Pitcairn Island. It’s hard not to see the blood of the men who died from Bligh’s boat, the mutineers who were hanged, and John Adams’s confreres as being on Fletcher Christian’s head.

Or to take a much bloodier example, consider the outbreak of the Franco-Prussian War. When the Spanish realized they needed to bring in a new king, they offered the throne to one of Prussia’s royals. The French couldn’t stand the idea of Hohenzollerns to their south as well as to their east, so they sent their ambassador to meet with King Wilhelm even after the plan fell through to make sure no attempt would be made to repeat it. Wilhelm met with the ambassador at Ems with all due courtesy even though he declined to grant his request. A telegram was drafted to report the meeting’s results, but Bismarck, who wanted a war, edited it to make it seem like Wilhelm had insulted the French envoy and released it to the press on Bastille Day. The French in a patriotic huff obliged Bismarck with war without even bothering to ask their ambassador if the telegram had depicted events correctly. As a result, France suffered a devastating defeat in the course of which its capital was shelled and its people had to slaughter the animals in the zoo for meat.

If still you think me naïve, you will think so no longer when I describe the Scriptural proofs that convinced me that the Judgment of Charity is a duty. I’ll start with the example my pastor gave me when I was wondering if it was required or just a nice thought. The Bible has stringent words about anger. Matthew 5:22 basically says it can be a sin that will get you sent to Hell (note: can be, not always is). I John 3:15 says hating your brother is murdering him. With such things at stake, is it not the wisest, safest course to put the best spin on things and use anger only as a last resort? Thinking the best of someone is one of the best ways to avoid becoming angry and wrathful.

Jonathan Edwards in Charity and Its Fruits said that the Judgment of Charity is explicitly commanded in I Corinthians 13:5 when it says that Charity “thinketh no evil” (KJV). If we love someone, obviously we should not want to think ill of them but rather think the best of them we can. This seems to be in the same vein as what Peter is getting at when he says, “And above all things have fervent charity among yourselves, for charity shall cover the multitude of sins” (I Peter 4:8).

Most tellingly, there’s the famous Golden Rule in Matthew 7:12, “Therefore all things whatsoever ye would that men should do to you, do ye even so to them” (KJV). Now, when we get caught saying or doing something sinful, what’s one of the first things we do? We start making excuses and rationalizing to make it less evil. Surely we want people to do the same for us and not think basely of us just because of a moment of indiscretion, and therefore we should extend the same courtesy to them. Actually, Jesus explicitly says we should because, “With what judgment ye judge, ye shall be judged, and with what measure ye mete, it shall be measured to you again” (Matthew 7:2, KJV).

And simply as a practical matter, there’s C.S. Lewis’s observation that we’re not allowed to judge probably because we’re not omniscient. If someone says something we don’t like, we tend to assume they know everything we know and deliberately meant to be hurtful, but we just don’t know everything. I know I’ve had my share of mortifying moments where I’ve heard something, become highly critical (even citing Scripture), and then had to eat crow when I heard the rest of the story. If I’d used the Judgment of Charity, I might have avoided such embarrassment.

The Judgment of Charity sounds impractical in a world marked by sin, but it is thoroughly Scriptural. It usually just means deciding doubtful matters in favor of the other person. Be as shrewd as a serpent, of course, but that doesn’t mean you have to put everything in the worst possible light.

Christians and Harry Potter

When I was in fifth grade, Harry Potter was becoming all the rage, so our teacher had us read the first book to see what it was all about. Or, I should say rather, she had most of us read it. A couple of students’ parents forbid them to read it, so they got another book instead. After all, the Bible has harsh condemnations of magic and sorcery. It’s one of the reasons God gives for destroying Jerusalem and sending the Jews into exile in Babylon. So, how should Christians respond to such art that glorifies things like magic and idolatry? My blog title refers to Norse mythology, so you can guess what my answer will be, but I didn’t arrive at it without struggling myself and exploring what the Scriptural answer was.

This issue vexed a lot of Church Fathers as well. They enjoyed Greco-Roman literature and oratory, but they felt bad about it. These were works that praised gods that committed all sorts of debauchery and taught the values of a culture that put their brothers and sisters to death. There’s a famous story of St. Jerome. While he was working on his translation of the Bible into Latin, he started out writing in the polished style of the Roman elite, the kind of language that marked you out as a Senator or official. One night, though, he dreamed that God threw him out of Heaven saying, “You are not a Christian; you are a Ciceronian.” When he woke up, he resolved to write in a more accessible- or, if you prefer, a vulgar- style, hence the name of his translation, the Vulgate. Charlemagne’s lead scholar, Alcuin of York, had a similar dream nearly four hundred years later. One Church Father said that pagan literature should be approached like the pagan captive in Deuteronomy 21, carefully separated from all her pagan background before you married her. Much of ancient literature survives because of medieval copyists, but many tried to just extract the quotes they thought were edifying and compile those.

Whatever qualms Jerome and Alcuin had, it appears the actual Biblical writers themselves didn’t share them. Paul directly quotes four pagan Greek writers. In Acts 17:28, he cites two who are praising Zeus and the gods but happened to say things that are correct about the true God as a way to reach out to the pagan Athenians. Even when he’s talking to fellow Christians, he draws on pagan authors in I Corinthians 15:33 and Titus 1:12. To be able to pull up two quotes on the spur of the moment when he was brought to the Areopagus seems to mean he devoted considerable study to the pagan Greeks. Peter we know had some familiarity with Greek mythology as well, since he refers to Tartarus in II Peter 2:4. Because He was speaking to a largely Jewish audience, Jesus called Hell by the name of Gehenna, referring to the valley outside of Jerusalem where they burned the garbage, but when Peter speaks to a wider readership, he explicitly uses the place of eternal torment from Greek mythology.

Matthew Henry thought the “learning” that Festus claims is driving Paul mad in Acts 26:24 was worldly learning, but I’m not so sure. As a Roman noble, Festus would have been steeped in the classics, so I don’t think he would have said that such an education could drive you mad. More likely he thought Paul had just delved too deeply into another one of the Eastern mystery religions Rome constantly had to deal with. Given the context of Acts 17, though, I like the suggestion better that Paul describing humanity groping for God is a subtle allusion to Polyphemus after being blinded by Odysseus in the Odyssey. Many of them would have known, and Paul would have known that they knew, Homer by heart. If he was trying to make such an allusion, it would not have gone unnoticed.

If we could prove that Paul had read the Odyssey, I think we wouldn’t have to worry so much with books like Harry Potter. The Odyssey contains a lot of material the Bible condemns, like magic, consulting the dead, adultery, personal revenge, and of course idolatry. However, I won’t really trace this too much further since it’s less certain. We’ll stick with the explicit stuff.

The fact remains that Paul was willing to read and even memorize material that praised pagan gods. With his Scriptural discernment he could filter through the erroneous imaginings of the heathen authors and find nuggets of truth with which to reach out to nonbelievers who had read and enjoyed the same material.

Critics of Christianity love to suggest that Christianity ripped off the Eastern mystery religions of the day, particularly Mithraism. I don’t think we actually know as much of Mithraism as they think, but they claim there’s stuff about Mithras being born on December 25 and sacrificing himself for his followers. (Some go far enough to claim that the West came within a whisker of turning Mithraist rather than Christian. Rodney Stark disproves this in Cities of God. He points out that most Mithraist sites are found on the border- i.e., where the Roman soldiers were stationed- rather than among the broader population.) Evidently there were enough similarities, though, that the Church Fathers found this accusation leveled at them as well. Their answer was essentially the same as Paul’s: God had let people incorporate such things into their fictional religions so that it would resonate with them and they couldn’t attack it when it was preached by the true religion.

Famously, this was how C.S. Lewis was converted. Even while he was a skeptic towards religion, he loved pagan mythologies. J.R.R. Tolkien and another friend showed him that the stuff he loved from pagan mythology was largely true about Jesus. In Norse mythology, for instance, Baldur is the purest and most beautiful of the gods, and he is murdered by the malicious Loki, only to return to life to preside over the restored creation after the cataclysm of Ragnarok. Tolkien asked Lewis why he delighted in such stories when he knew they were false but rejected the one that was presented as fact, which opened Lewis’s eyes and created one of the greatest Christian writers of all time, a Christian author who was never afraid to work in pagan literature and fairy tales into his own work.

This might surprise you, but it appears that even a group of people as purist as the Old Testament prophets were willing to appropriate pagan literature for the purpose of glorifying God. Psalm 104:4 says that God “maketh his angels spirits, his ministers a flaming fire” (KJV). In all the literal (that is, nonpoetic) depictions of angels in the Bible, that’s not a very common motif. They can be associated with fire, have it in their eyes, or be half-fire from the waist down, but you don’t see many angels looking like the Human Torch. But do you know who really was believed to be served by angels of fire? Ba’al, of all people! The previous verse about God riding on the clouds and the wind is also used to depict Ba’al in pagan literature. In Exodus 11:7, I find the suggestion that Moses says about the Passover, “Against the children of Israel shall not a dog move its tongue” (KJV), as a reference to Anubis, the part-jackal Egyptian god of the dead, almost irresistible. Certainly both Moses and Pharaoh knew of Anubis. It seems that the prophets did like Paul and appropriated imagery from their opponents that they could use to glorify God.

The Bible also more explicitly uses mythological creatures from other religions as symbols. Leviathan is a creature from the Canaanite religion the Israelites were commanded to wipe out, and Isaiah compares Egypt to another sea monster, Rahab. You’ll notice that nowhere are these creatures the worthy opponent of the gods like they are in the original mythologies; they are always under God’s control and no match for Him.

The difference between a Paul or a psalmist reading pagan literature and a Virgil writing an invocation to the Muses, to me, is that Paul and the psalmist knew such things weren’t true. I think we can read and write fiction that we know is fiction and won’t be tempted by. This isn’t license to read and watch just anything (more on that later), but it does resolve how men of God could read and apparently enjoy things that were written in opposition to God.

And I think I can back this approach up with Scripture. You might have noticed how II Samuel refers to Ish-bosheth, Mephibosheth, and Jerubbesheth, but I Chronicles 8 refers to the same men as Eshbaal and Merib-baal, and Judges lists Gideon’s nickname as Jerubbaal. What accounts for this? I doubt anyone called them the names in II Samuel in their lifetime since the root “boshet” means “shame” in Hebrew. Maybe some called Ish-bosheth that during David’s time after his ignominious end (it means Man of Shame), but why would a Biblical author want to attach shame to one of Israel’s greatest judges or a man David was determined to show kindness and honor to because of his honorable father, the hero Jonathan? Well, if we go with the dates and situations of composition theorized by some, it makes sense and backs up my own theory. Chronicles was written after the exile when Israel had been shocked out of its idolatry, and Judges was possibly written as a piece in support of David’s reign (notice how it laments what happened when there was no king of Israel and the extremely bad light it portrays Saul’s hometown and tribe in), another time when idolatry wouldn’t have been put up with. II Samuel was probably written in between- i.e., during the period when Israel had its greatest struggles with idolatry. Thus the authors of Chronicles and Judges could feel free to use the actual names of the people with Ba’al in them without fear of tempting anyone, but the author of Samuel wanted to avoid the slightest whiff of idolatry.

Of course the verse that perturbed me was Exodus 23:13: “And make no mention of the names of other gods, neither let it be heard out of thy mouth” (KJV). At the time I was writing a novel heavily influenced by Celtic and Norse mythology with the Morrigan as an important character, and this verse wounded my conscience. I did know the answer wasn’t as extreme as one person I read who said he was resolved not to use a single English word derived from a pagan god’s name. My response is, “Good luck with that. You’ll be unintelligible. You won’t be able to mention most of the days of the week, some months, or even cereal. You can’t even call Easter or Hell by those names (yes, to all you Thor: Ragnarok fans, that goddess is where English speakers get their name for God’s place of eternal punishment).” Anyway, I resolved my dilemma when I realized that the New Testament refers to the believers Dionysius the Areopagite (named for the Greek god of drunken orgies) and Apollos (meaning one who belongs to the Greek god Apollo). If the early Church had taken that verse in Exodus at its most literal meaning, how hard would it have been for these two men to adopt non-pagan names so that we would have no record that any Christian ever bore such a designation? Keeping their pagan names meant that everyone who addressed them would be breaking Exodus 23:13. Isaiah 46:1 refers to the Babylonian gods Bel and Nebo as though they were real people (albeit bowing down in defeat before God). I think now that what God is getting at in Exodus is more that there should be no references to gods arising from faith in them, like an actual invocation. You see that again in II Samuel. When idolatry was a problem, the writer avoided using the name of a false god, but once that problem was largely solved, the Chronicler didn’t mind writing Ba’al with his pen.

Like I said, though, knowing something’s fiction isn’t an excuse to read or watch just anything. Paul instructed the Philippians, “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things” (4:8, KJV). Those are the kinds of things we are to be devoting our reflective moments towards. I think you’ll find the common denominator in all the pagan references in the Bible is that they’re being used to glorify God.

Certainly there’s plenty of art out there that we shouldn’t be exposing ourselves to. Let’s face it: it’s not getting any more wholesome (not that Greco-Roman art was that wholesome either). The difference, which I’ll examine in a later post, is between depicting a sin and glorifying it. When a work of art is portraying a sin and you find yourself wishing you could do that too- stop reading!

Consider the Screwtape Letters by C.S. Lewis. Here’s a book all about demons, but it’s about the various ways they tempt people so the readers will be on their guard. I don’t think that writing about them in this way even when they’re evil things is any more wrong than when Biblical writers do so for the same reason. Lewis doesn’t glorify them in the least, unlike some artists.

With regards to Harry Potter itself, I only read the first book, but I didn’t find anything in its actual message that a Christian should find particularly objectionable. Obviously it wasn’t teaching that there are real wizards and witches, but it was conveying the value of loyalty, friendship, and bravery. Looking back on it now, I can safely say there are going to be a lot of Neville Longbottoms on Judgment Day who get recognized for trying to do the right thing even though they failed to accomplish their objective.

Or consider the Odyssey that Paul very possibly read and used in his evangelism. As I explained, it’s got a whole lot of stuff that’s antithetical to the Christian religion, but look at the broader themes. It’s about a husband and father desperately trying to return to his family and using his ingenuity to survive in a harsh world, a wife trying to remain faithful to him in spite of enormous pressure upon her, and his son desiring to maintain his father’s honor while longing for his return. Who can object to that? (And there’s not a dog-lover in the world who doesn’t want to cry when Odysseus finally returns home and his dog Argos, who has grown decrepit waiting for him for twenty years, is the only one to recognize him, wags his tail, and then dies.) The Iliad tells the story of Achilles sulking over the seizure of a concubine, but he returns to his sense of duty when his inactivity causes his best friend’s death. The Aeneid is essentially propaganda for the Roman Empire, but it depicts steadfast Aeneas letting nothing stand in his way of accomplishing his divinely given task. Germanic heroes like Beowulf are far too concerned with their personal glory, but they get it by fighting for their families and their nation when they know it will probably (or even certainly) cost them their lives. A religion that praises its martyrs can’t really find too much fault with that.

Has anyone ever criticized you for reading books like Harry Potter? I can certainly understand their scruples, and many of their honorable forefathers shared them. I think that as long as the book isn’t tempting us to actual sin (i.e., where we can distinguish between the fiction and the underlying reality), what the writers fantasize about isn’t as big a deal. Certainly there is Biblical precedent for harnessing pagan mythology and putting it to work to glorify God.

Getting Ready for Christmas… for Centuries

If you’re like me, Christmas Season is as enjoyable, if not more so, than Christmas itself. First we break out the decorations. We relish the memories from all the years for each item while listening to CDs of the Nutcracker and O Holy Night. We get to sing songs we’ve been waiting for all year. Then there are the parties with coworkers and friends. Don’t forget all the treats! (Whether picking out the gifts is enjoyable or not depends on what the selection’s like on Amazon.) Anyway, there’s too much delight there to pack into one day. I love our Christmas traditions and look forward to them for months before they actually get here.

Well, the first Christmas took a lot of planning itself. Centuries of it, in fact. Paul says in Romans 5:6 that Christ died “in due time” (KJV). The life of Christ was the most carefully planned event in history. If you look at the forces at play, you’ll find that they created an opportunity for the work of the Messiah and the creation of His Church at the most favorable time like never before or ever since. What’s astonishing is that the very things you think would hinder God’s plan of salvation actually paved the way for it.

Technically, God had been preparing for Christ’s coming since the beginning of history. In Genesis 3, a matter of hours after the first sin, God promises that He will send someone to crush the serpent’s head and vanquish sin forever. I’m just going to focus on the immediately preceding centuries, though.

I’ll start with the Babylonian conquest of Judah in 586 BC. You wouldn’t think that a tragedy that could inspire the Book of Lamentations and that saw mothers eating their babies would have anything to do with mankind’s salvation, but it did. This campaign led to the Jewish Diaspora. Fleeing the Babylonians’ wrath, Jews settled throughout the known world. That way, when Christ came and commanded His people to spread the Gospel throughout the world, there were ready-made nuclei of churches in the Jewish synagogues all around the Mediterranean. Yes, most Jews were hostile to the early Church, but you see the pattern again and again of Paul preaching as a rabbi in a Jewish synagogue and starting his church-planting there. Rodney Stark, in Cities of God, demonstrated that a Greco-Roman city with a Jewish community was more likely to have a church earlier than one without one.

These Jews had been given a list of prophecies to verify who the Messiah would be and what His plan of salvation would be like when He did come. The Jews in Judea completely missed the point, but there were Jews in the Diaspora like the Bereans who confirmed what Paul taught them by searching the Old Testament. The canon of the Old Testament was not universally agreed upon yet, but all the books were in existence and well known. In fact, there hadn’t been a prophetic word in Israel for over 400 years by the time Christ was born around 6-4 BC. That way, when it did come, in the person of John the Baptist around 29 AD, people were thirsting for it.

Interestingly, during that time of silence, Judaism had actually deteriorated. Jesus found them “like sheep without a shepherd.” The two leading religious groups were the Pharisees, who believed they could earn their way into the New Jerusalem, and the Sadduccees, who denied there would even be a New Jerusalem. When Jesus told them both they were wrong, they killed Him. It’s kind of surprising that God would let His people fall into such unpreparedness before He visited them, but when you consider that their rejection of their visitation led to the extension of God’s offer of salvation to the whole world, it makes perfect sense.

Also, the ruler at Christ’s birth was a raging tyrant. Herod the Great would kill anyone he even remotely considered a threat, be they his family members or even little babies in Bethlehem. I’m sure God had a reason for putting Herod in power before the first Christmas, but I don’t know what it is. The only thing I can think of is that he built one of the most magnificent temples in the ancient world, which the early Church was wont to worship in until its destruction in AD 70. (As an aside, I once asked my pastor how Herod was able to build a more splendid temple than Solomon when he ruled a smaller kingdom. He replied that he was just that much better at fleecing his people. That’s saying something when you consider that Israel eventually broke off from Solomon’s kingdom because of his rigorous taxes.)

300 years before Christ came, Alexander the Great conquered the known world. The conquered peoples actually took up Greek culture enthusiastically. That way, when Paul set out to evangelize or write his epistles to churches he had planted, he could do so in one language. It is a very descriptive one at that. It has four words for our word love, for instance, not all of which the New Testament needed. Thanks to the Ptolemies in Egypt’s desire for an exhaustive library at Alexandria, the Gentiles could read the New Testament in that language as well instead of having to learn Hebrew. The New Testament uses the Septuagint translation of the Old Testament to cite prophecies. Even Rome went crazy for Greek. As one Roman put it, “Conquered Greece conquered Rome.” When Paul wrote the epistle to the Romans, he wrote it in Greek because the Romans had so thoroughly adopted the Hellenistic culture.

The Greek tongue was the major contribution of the Greeks to the preparations for Christmas, but their culture was part of it too. John 1 makes extensive use of the Greek concept of the overarching Logos (in English, the Word) overseeing the universe. Paul had a lot to criticize about the Greeks and their idolatry, but he didn’t hesitate to refer to Greek culture when reaching out to them. He quotes two Greek authors talking about Zeus in his speech to the Athenians at the Areopagus and maybe makes an allusion to Polyphemus’s blinding in the Odyssey when he talks about mankind groping for God. Even when writing to his friend Titus, he quotes a Greek poet about the Cretans. Years later, when the Church had to define its orthodox position, it relied heavily on Greek philosophy with all that talk about essences and substances.

By far the most conspicuous development in the years before Christ’s coming was the rise of the Roman Empire. By this time it encompassed virtually the whole Mediterranean. Now, you might think that an empire that fed Christians to lions and insisted that sacrifices be made to its emperors would be an obstacle for the Church to overcome rather than a factor in its success, but God didn’t ordain their authority over the known world for nothing.

First of all, there was the famous Pax Romana, the Roman Peace. On the frontiers, Roman emperors still sent out armies to conquer lands and glory, but all around the Mediterranean they had established an area of relative peace and stability. Thus when Paul sent his couriers with his epistles, they could travel with comparative security, and churches in, say, Ephesus were not wiped out in a sack of their city. The contrast between Julio-Claudian order and the preceding centuries of war between Alexander’s successors or feuding Roman generals couldn’t be starker.

Even though the Roman Empire turned on the Christians before a full generation had passed, for the Church’s most formative years, it largely protected it. Since it recognized Judaism as a legal religion, until it came to see Christianity as a separate religion, it had no real problem with it. You see Paul several times in Acts using his Roman citizenship to secure protection from hostile Jews. In all likelihood, Nero martyred Paul in 67 AD, but the mobs in Ephesus and Jerusalem would’ve been happy to do it for him many years before. If the Roman soldiers hadn’t carried Paul away from the frenzied Jews trying to pull him apart, we wouldn’t have the Prison Epistles (Ephesians, Philippians, Colossians, and Philemon) or the Pastorals (I and II Timothy and Titus).

Moreover, there’s the Roman infrastructure to consider. Rome’s economy was very primitive compared with ours, but they could support what was for that time large cities that it could supply with food and water along roads and with aqueducts. This was important because Christianity largely spread through cities. Luke reports Paul’s activities in Acts according to the city where he was preaching, and most of Paul’s epistles are grouped by the city the church is in (so are the seven letters to the churches in Revelation). The word pagan, in fact, comes from the Latin for field because the rural populations were the holdouts for the old religions as Christianity spread.

There’s another interesting historical aside I’d like to pursue. The concept of adoption is crucial to the New Testament and our identity as God’s children, but it’s almost entirely absent from the Old Testament. Other than Mordecai adopting Esther, I can’t think of any Jews doing that. The Romans, however, were all about adoption. They even took it to the most farcical extremes. Augustus adopted his wife Livia in his will. Earlier, Roman patricians had had plebeians adopt them so they could run for the influential office of tribune without forfeiting their patrician status. One of Julius Caesar’s opponents had had himself adopted by a plebeian who was younger than himself! Anyway, however ridiculous the Romans got, it would be a theme Paul’s readers would readily relate to. In the same vein, he describes Christ’s Second Coming with the imagery of a Roman triumph, a parade that often celebrated the most unjust wars and ruthless campaigns.

So the first Christmas came at exactly the right moment, one that took centuries to lead up to. Never has the Mediterranean world experienced such unity and stability of language and politics as it did in under the Julio-Claudian dynasty. It proved a splendid nursery for the infant Church.

Something you probably noticed throughout this post is how surprising these developments were. Jeremiah bewailed the miseries that befell his people under Nebuchadnezzar’s army, but God used it to pave the way for the expansion of His kingdom. You wouldn’t think God would let the world become saturated by a culture as perverse as the Greco-Roman one before He sent His Son into it, but that was the one He deliberately set up to work with. He put in power a man who tried to murder His Son right after He was born, and He put influence in the hands of those who finally did find a way to murder Him. This Christmas, I hope you’ll enjoy Matthew and Luke’s accounts but also say with Paul, “O the depths of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out!” (Romans 11:33, KJV).

When Does Life Begin According to Science?

I actually don’t like arguing all that much, but I’m going to go ahead and make a really controversial post because I feel the arguments for life beginning at conception are usually lacking. They seem rather dogmatic to me, presented as something you either believe or you don’t. Anyway, I intend to remain courteous, and I would ask my readers to do the same. Baiting your traps with vinegar satisfies certain instincts, but you won’t catch many flies that way. What may surprise you is that I feel the strongest case for life at conception actually comes from science, not the Bible.

Of course, if I were to go off of nothing but the Bible, I would come to the same conclusion, but it’s not ineluctable if someone’s determined to be cantankerous. David writes in Psalm 139 how God superintended his development in the womb and had a plan for his entire life the whole time. He also says he had a moral nature (albeit a sinful one) at the time of conception in Psalm 51. A baby in the womb in Exodus 21 receives the same protection from the law of retaliation that an adult does (that is, any injury done to the baby who is caused to be born prematurely is to be done to the one who caused it). It certainly sounds to me like God cares what happens to a baby from conception onward.

Our specific question, however, of how early we can kill something in the womb before it’s murder is not explicitly addressed in Scripture. After all, it wasn’t the hot-button issue it is today. People generally wanted as many children (or sons, at least) as they could have in Biblical times. I’m pretty sure they knew of substances that would cause an abortion if ingested, but I don’t know of any censures of abortion as such in the Bible (other than the law protecting babies in the womb from assault). After all, if they were going to get rid of a baby, the Jews were more likely to incinerate it on an altar to Molech or the Greco-Romans to abandon it to die on a barren mountainside after it had left the womb.

Before looking at my scientific reasoning, I think we should be more precise about our terminology. The question isn’t really about when the baby is alive. I would that it were! We pro-lifers would win every time. A cell by definition is the basic unit of life, so a zygote is as alive in a scientific sense as the mother. Of course, you could say that about every other functioning cell in the woman’s body. It might be more helpful to think of the question as when the baby becomes a distinct life form. I think everyone agrees that until something in her is distinct, a woman can do with her bodily members whatever she wants.

Well, personally, I find the baby distinct from the moment of conception. Out of 30 trillion cells in her body (give or take), this one is different from all the rest. That’s 30 trillion copies of the same genetic information, and the zygote has different genetic combinations from each one of them. At 46 chromosomes per somatic cell, that’s 1.38 quadrillion chromosomes, and the zygote has 46 unique ones of its own. Half of its genetic code came from outside the woman’s body, and the half that came from within her was rearranged and recombined during meiosis such that even that isn’t an exact copy.

It behaves entirely different from the other normal cells of the woman’s body. The rest of them are team players, taking nutrients in and serving some function to sustain the woman’s life. This cell only takes; it will not give. It does not contribute to the mother’s survival or well-being. It acts like its own distinct, separate organism, not just another part of the team.

Really, the only reason we could have a debate about killing it is its total dependence on the woman it is inside. Location and dependence don’t really seem that relevant to me considering all the genetic differences. A newborn baby is fully dependent on someone, usually the mother, and it is outside the mother’s body, but with the exception of a few new cells, it is substantially the same being that existed just a little while before inside the mother. A minority of people are willing to allow the baby to be killed right before birth, but if location and dependence are the critical factors, I see no reason why that should stop anyone about to murder a full-term baby- or a newborn, for that matter.

What we’re left with under the current judicial system is a rather arbitrary set of state-by-state definitions about when the baby becomes distinct subject to the one-trimester floor set by Roe v. Wade. Does anyone really think a few days of development is going to make as big a difference in the baby’s life as the creation of an entirely unique genetic code? Which is more essential to life: a particular organ or two or the genetic code that underpins them all? DNA is one of the most fundamental aspects of life. You can’t have life without DNA. If we’re going to take the safest course, which I would recommend when human life and dignity are at issue, and find the boldest line of demarcation, I can’t think of anything bolder than conception.

Once the baby is recognized as a distinct individual, you’ll find that all utilitarian arguments for eliminating it have been tried before in other contexts and condemned. The baby will grow up unloved? The Greeks and Romans did not expose the babies that they wanted on mountainsides. The baby will become an impoverished burden on the economy or possibly a criminal? Reportedly, Vlad III of Wallachia practically eliminated beggary and crime in his province. Of course, to do so he had to burn all the beggars up in a banquet hall, impale and torture people for virtually any crime whatsoever, and leave his name for everlasting infamy (he is world-famous when called by his patronymic, Dracula). Besides, I’m not fully satisfied we have the prescience to prove a child’s future misery and/or criminality beyond a reasonable doubt before we execute it. Further, I’m not comfortable with passing a capital sentence on potential drug-users and thieves when we wouldn’t dream of executing actual ones. I think the solution to unwanted children is reworking the values we glorify as a culture so people don’t produce children before they’re ready for or want one, not condemning the innocent.

And while I’m addressing weaknesses in Pro-Life arguments, I should like to address the “holy triad” of exceptions to any proposed abortion ban. They are so common I’m sure every politician has them memorized, and I’m surer no abortion ban could be passed without them: “except in cases of rape, incest, and to save the life of the mother.” I don’t have a problem with the third one. It’s ghastly arithmetic to say you’d rather lose one life than two (especially when the one you’d be saving has people counting on her), but that’s sometimes sadly necessary in a fallen world. Sometimes life presents us with those hard choices, and we have to pick the least bad option.

I’m not entirely sure how Pro-Lifers get behind the other two, though. I can understand the desire to limit misery and emotional distress, but I don’t think murder is the answer. Murder it must be, since I fail to see how the means of conception alters the essential personhood of the baby. Is their genetic code somehow fundamentally different? To borrow from Shakespeare, “Prick them, do they not bleed?” Do they lack neurotransmitters to feel pain and pleasure? Rape and incest are horrible things, but I don’t think we rectify the situation by adding murder to them. We rightly feel sympathy for a woman forced to carry the memory of that tragedy, but why should we take it out on someone innocent? Having been wronged so grievously herself, will she then turn and grievously wrong someone who means her no ill?

I understand this is a very sensitive issue and that people are truly trying to be compassionate when they permit an abortion in this case. There was a time I agreed with them. Then I saw the other side of the equation. We were in class discussing abortion, and the question came up of whether we would permit an abortion in the case of a rape. I gave the standard answer of how the woman shouldn’t suffer because she didn’t make a choice in this case. Then one of my friends asked, “Well, what would you say if I told you that my mother was raped when she was engaged and became pregnant, everyone thought she was loose such that her fiancee broke up with her, and… she decided to have me anyway?” I felt ashamed. Here he was, as much a person as I, and I had just said it would have been okay to have killed him.

Killing a person because their father did something heinous is eerily similar to the supposed curse of Ham, which Southerners once used to justify slavery. In Genesis, Ham looked on his father Noah’s nakedness while Noah was passed out stripped and drunk (or, some posit, he did something even worse). When Noah sobered up, he cursed Canaan, Ham’s son, that he would be a servant. Misquoting the story to be a curse on Ham, and saying that Africans were descended from him, the Southerners claimed that God had decreed that Africans should be the slaves of those descended from Japheth, like themselves. We can debate what exactly is going on in the story of Ham and Noah, but I think the clear Biblical mandate in the case of a child of rape is, “The fathers shall not be put to death for the children; neither shall the children be put to death for their fathers. Every man shall be put to death for his own sin” (Deuteronomy 24:16, KJV). It’s not an easy answer at all, I grant, but sometimes the right answer in an imperfect world is really hard.

As far as incest goes, the Bible shows abundantly that God can work through that. Isaac was the son of half-siblings, Jacob and most of his sons were the offspring of cousins, Moses and Aaron were their father’s nephews, and Ruth was descended from a union of a father and daughter. If they had aborted those babies, they would have cut off the Levitical priesthood and the line of Christ! If God can work such things from such beginnings, I don’t see where we have the right to conclude that the situation is so hopeless it requires a human sacrifice.

The Battle of New Orleans: The Myths that Made a Nation

I should like to share some of the myths of the Battle of New Orleans in 1815. This battle has more than the usual share of myths, and these myths in turn had a greater than usual impact. It made for the political career of a particularly influential President, Andrew Jackson, and the party he created, now the Democratic Party. America as a whole received a dizzying rush of self-confidence from this battle that proved a key early step in its rise to superpower status, but it was almost totally based on lies.

Now, no one can deny that the British suffered a devastating defeat at New Orleans. There’s nothing else to call it when you lose 2,000 men (one-third of your army) without taking the position and your opponent loses only 71. The central theme of American histories of the battle, though, that innate American superiority enabled untrained backwoodsmen to trounce the finest European troops on the planet, is a complete myth. Surprisingly, the British were actually the ones facing the long odds at New Orleans. In a way, their assault on Chalmette Plantation was like their attack on Arnhem in World War II. They took an immense gamble and needed everything to go right, when, as things happened, everything went wrong. A carefully woven battle plan dissolved into a comedy of errors that played out in front of massed cannon and furious small-arms fire.

First a synopsis of the campaign. The British landed an advance force, which they sent up the swamps and bayous from the east of New Orleans on December 23, 1814. That night American General Andrew Jackson assaulted the camp but failed to destroy the British force. As the British landed reinforcements through the coming days, the Americans fortified a line along the Chalmette Plantation between the British and New Orleans. They also positioned a battery across the river on the West Bank to enfilade any approach on the East Bank. After British commander Edward Pakenham had arrived, the British probed the American lines on December 28. The Americans gave way, but Pakenham did not realize it, so he called off the assault. On January 1, the British tried to bombard the American line before an assault, but this also failed. A week later, on the morning of January 8, 1815, they staged the decisive assault. Pakenham intended for boats to be brought via a canal to the Mississippi and troops landed to take out the West Bank position during the night before the main body assaulted the Chalmette position in three columns. As it was, the troops on the West Bank were late. Pakenham diverted troops from the left column on the East Bank to support his right column, but both attacks failed. Most significantly, the officer who had been assigned to oversee the fascines to throw in the ditch and ladders to scale the wall had completely neglected his duty. With no practical way to reach the Americans (though some did cut steps in the earthworks with their bayonets), the British endured five to ten devastating minutes of artillery and musket fire before they retreated. Pakenham had fallen in the assault. After an attempt to sail up the Mississippi, the British disengaged. They were trying an overland route from much further to the east when news of the peace treaty arrived.

The myths largely follow along the lines of this: The British, seeking to sack New Orleans and keep the Americans out of the Louisiana Purchase, landed an overwhelming army at New Orleans, completely confident that they would sweep aside the untrained Americans. They reckoned without Old Hickory and his Kentucky and Tennessee riflemen. Never missing an opportunity to harass the hapless British with their perfectly aimed shots and never making a major mistake, they finally shot the British to pieces with their infallible rifles and sent them reeling back from their position. On paper, the British held all the cards, but the Hunters of Kentucky were just too innate of scrappers.

Now the realities: The only advantage I can think of the British had besides more combat experience was a slight numerical superiority. They had somewhere along the lines of 5,300 men attacking 4,000 on the morning of January 8, certainly nowhere near enough of a superiority to cancel out fortified positions as strong as Line Jackson. Their supply lines stretched scores of miles back to the Gulf of Mexico through swamps and bayous. They had too few horses while the Americans could draft slave labor to help them with their own construction efforts. (Regarding which, after the battle, Jackson demanded the British return the slaves who had escaped to their lines. The British gave them their freedom in the West Indies instead.) With such supply difficulties, the British artillery ran out of ammunition on January 1.

That seems like a good place to contrast American and British accounts of the New Year’s Day battle. The British attempted an assault on January 1 preceded by an artillery barrage. When that failed to make enough of an impression, Pakenham aborted the assault. American histories delight that the Americans won the duel despite supposedly having the odds stacked against them. The British, after all, had 17 guns firing 276 pounds of shot while the Americans had 13 guns with 182 pounds. The problem is, most American accounts pass up the account of the man who could best describe this engagement (and the campaign as a whole).

Enter Sir Alexander Dickson, Pakenham’s chief of artillery. This man, who had commanded the largest artillery battle of the Peninsular War at Vittoria in 1813, kept a detailed journal, as was his custom, throughout the campaign. He includes what is perhaps the most dispassionate analysis of the fighting, and Robin Reilly makes extensive use of it in what some consider the definitive work on the campaign, The British at the Gates.

The British artillery, which had been one of the finest in Europe and had proven its worth against Americans at Lundy’s Lane in Canada, performed poorly on January 1. And no wonder. The Americans had placed cotton bales under their guns to give them a firm emplacement. The British had to drag their guns through uncooperative mud each time they fired. The Americans had earthworks to protect them; the British had sugar barrels. The British had positioned their cannon barrels on naval carriages, which proved less accurate on land. The Americans had the ability to enfilade the British from across the river. Even then, the Americans did not quite silence their opponents. Dashed with shot from front and flank, the British field artillery battery did cease fire, but Dickson averred his heavy artillery simply ran out of ammunition (there’s that long supply line bedeviling him).

Really, the Battle of New Orleans saw the triumph of American artillery. It was mostly cannon that decimated the British in a matter of minutes on January 8. The central myth to New Orleans is the Kentucky rifleman outshooting the bumbling British musketeers, which was part of America’s upsurge of confidence. The initial American accounts recognized the artillery’s success, but cannons were not uniquely American weapons. In fact, one of their guns, the British discovered when they captured it, had been of British manufacture and had fallen into American hands at Yorktown. Rifles, though, became the quintessential American weapon.

So a few words on the rifles. First of all, most of them held the left flank in the woods. The British suffered their real damage in front of American cannon and muskets. Rifles were notoriously slow to load, and Harry Smith of Britain’s own 95th Rifles implies Americans were slower than most, albeit expert shots once loaded. Anyway, in a battle that lasted only a few minutes, canister would do far more damage than a flintlock rifle. In fact, the 4th Foot suffered the highest casualties at the rear of the British attack column out of rifle range, and the 95th Rifles at the front of the column suffered the lowest, according to one of its officers, because its open order was less vulnerable to artillery fire. Tellingly, the British column that attacked the rifles on the American left flank lost its commander to American fire but remained engaged until ordered to retreat by a staff officer once the main assault had failed against the guns. Evidently, the British could better stand American rifle fire than American artillery fire. The most myth-filled American account, by Dr. Robert Remini, reports, “The Tennessee and Kentucky riflemen never seemed to miss a target,” but just a paragraph earlier he cited British Lieutenant Gleig’s memoirs to show that “‘the Americans, without so much as lifting their faces above the rampart, swung their firelocks by one arm over the wall.’” Short of x-ray vision, the Americans could not have aimed such shots.

Any American account worth its salt will tell stories of the backwoodsmen harassing the British mercilessly with a constant fire of excellent shots, especially at night. This must be true to an extent since Harry Smith recalls saving Pakenham’s life by warning him of an American sniper taking aim at him (before one really did him in on January 8), but it has been exaggerated. Interestingly, these nocturnal hunters really don’t seem to have had much (if any) of an impact on the British nighttime advances for assaults on January 1 and 8. Evidently in their prowling they missed Dickson building his batteries within 500-600 yards of their own lines. Dickson’s own account of a sniper differs from the stock American version, where the Tennessean or Kentuckian shoots a flamboyant British officer and loots him. One day in his journal he records a British scouting party driven back by American fire that killed the commander, but several days later the officer’s corpse is found with his telescope and valuables untouched, which made Dickson think the Americans didn’t know they’d killed him. I noticed that Dickson and Smith both portrayed the Americans as harassing the British attempts at reconnaissance, whereas American versions have them plaguing the camp itself. I also noticed Remini’s citations become scarcer as his stories become more exciting. At one point he has the backwoodsmen shoot a cannon at the British tents one night. No account I have seen yet, however, has explained how the Hunters of Kentucky were able to inflict such aggravating damage under the noses of the British 95th Rifles and 43rd Foot, two crack light infantry regiments with six years of experience at skirmishing on the Peninsula.

The British had a series of misfortunes when they made their big assault on January 8. The canal they were using to bring up boats to cross the Mississippi collapsed, and their flanking assault on the other bank was too late to keep the Americans from enfilading their left column with artillery. This column, which did take an American advance redoubt and might have pierced the American main line, did not have the support it needed when it did because Pakenham had redirected the 93rd Highlanders away to the right column. The leading regiment of the right column, meanwhile, had forgotten the fascines to cross the American ditch and ladders to surmount the American walls. Unable to reach the Americans, the British had a repeat of Badajoz, though some soldiers got to the top of the wall by cutting steps in the American earthworks with bayonets. The American artillery performed extremely well since Harry Smith, who had fought at Badajoz, ranked it as the deadliest fire he had ever seen, but they had already had the victory pretty much gifted to them by the British.

Having explained how the armaments affected the battle, let’s look at the relative quality of the troops engaged. The Americans delighted in the victory so much because their green troops had routed an army that had defeated Napoleon’s soldiers repeatedly on the Iberian Peninsula. It looked to them like, as the casualty ratio had been nearly 30 to 1, that was how much Americans were superior to Europeans. It gave them an expansionist streak that contributed to Manifest Destiny in the coming years.

Well, that’s rather a myth too. For comparison, take the Battle of Fort Sanders in 1863 during the American Civil War. McLaws’s Division found itself in a situation identical to the British, stuck in an assault on fortifications gone awry below withering fire and unable to close with the enemy. The casualty ratio was as bad (or worse given by now they had to deal with Minié balls), but no one in their right mind would suggest a Knoxville fort garrison was that many times better than the troops who had almost won the second day of Gettysburg by shattering the III Corps at the Wheatfield and Peach Orchard. That’s just what happens when assaults on fortifications go badly wrong. The Americans themselves had a similar experience against the British outside Savannah during the Revolution. Three years before New Orleans, the British had suffered as many casualties at the breaches at Badajoz as they did at New Orleans, but since they couldn’t come to grips with the enemy because of the obstacles in their way, they were repulsed by troops they almost always beat on the battlefield. It seems much fairer when evaluating the quality of the troops to compare their performances on the open battlefield. To judge by Donald Graves’s and Donald Hickey’s casualty figures in Don’t Give Up the Ship, the two armies in Canada inflicted comparable damage on each other. It’s pretty fair to say that during the War of 1812, with exceptions, the British repelled the Americans from Canada, and the Americans repelled the British from the U.S.

Jackson and the rest of the Americans crowed that he had defeated Wellington’s Peninsular Army, but that’s something of a misconstruing. Pakenham had actually weighted the main assault column with the 21st and 44th Foot, which Peninsular veteran Smith thought lacked Peninsular-style discipline. Pakenham probably wanted his best-disciplined troops ready to restore order so there would not be a repeat of the sacking of Badajoz, but his best regiments, the 7th Fusiliers and 43rd Foot (from the elite Light Division) did not get to engage the enemy. The 95th Rifles led the column and the 4th Foot ended it, and these were both Peninsula regiments, but the 95th was in skirmish order and the 4th never close enough to fire, so they could not have been expected to have much of an impact. One-fourth of the British losses came from the brave but misguided 93rd Highlanders, who had never been on the Peninsula. As their officers went down, they stood at their posts waiting for orders that could never come and just let the Americans decimate them. A Peninsular regiment behind them, the 7th Fusiliers, lay down to avoid the fire as they awaited their own orders. Actually, the one Peninsula regiment that did make contact with the Americans in full force, the 85th, routed the New Orleans militia and captured the American artillery across the Mississippi with a bayonet charge. This operation, which might have turned the tide, came too late to affect the outcome. Pakenham had wanted to start the assault with it, but the canal problems had delayed it.

The American accounts almost unanimously state that the Americans held out long enough to spike their guns (and maybe even dump their powder into the Mississippi). Evidently this is to cover Jackson’s errors that might have cost him the battle if the British hadn’t had such bad luck, but the people who actually had the guns in their possession knew that this wasn’t true. British Artillery Major Michell states in his diary that he was cleaning the guns to enfilade Jackson’s main line, and his official report to the now-dead Pakenham mentioned all the guns and ammunition that they had captured with no mention that they were now inoperable. The British took militia prisoners, but they didn’t capture any American artillerists tied up trying to spike their guns. If any more proof was needed, Dickson records that when he crossed to the West Bank, he saw the British spiking them themselves. This myth didn’t have much impact on public consciousness since this part of the battle isn’t really prominent in the popular versions, but it does serve to cover Jackson’s military reputation in some historians’ eyes.

In any event, I think Old Hickory made the definitive pronouncement on the relative quality of his troops. As the British streamed away from his lines with 2,000 casualties and most of their officers down, many of Jackson’s subordinates wanted to give chase and finish the job. Jackson stayed put and really didn’t do much to harass the British for the rest of the campaign. He had tried that early on and been repulsed, and evidently he didn’t think his army was up to it again even after the British had been decimated.

A common report says that the British lost the battle because of arrogance. It is, after all, a common theme in U.S. historiography how Europeans underestimate the Americans and pay dearly for it. Yes, the British could behave with arrogance in the face of American troops, and the moralizing British Lieutenant Gleig says they looked down on the Americans before the battle. (This explains why he’s such a popular source for American histories despite his unreliability and the superiority of the dispassionate Dickson’s account.) Whatever Gleig and his mates may have thought, the British commander did not share their opinions (and neither did Harry Smith, another British source). Before their commander had gotten there, the British had taken a brazen chance by landing their advance force so deep in enemy territory without support, but Pakenham himself had called off two assaults when he thought the American position was too strong. On the 8th, he concocted a very elaborate battle-plan for a dawn assault, one that ultimately proved too complex but which showed that he obviously took the Americans seriously.

The contrast with Bunker Hill couldn’t be greater. There the British had attacked fortified American positions head-on in broad daylight. General Howe learned his lesson and ever after outflanked the Americans whenever possible (which, it proved, against Washington was frequently). There were other battles where the British lost because they attacked militia head-on, like Cowpens, Guilford Courthouse, and Chippawa, but the British were catching on by 1815. American historians say General Ross boasted, “I don’t care if it rains militia,” before the Battle of Baltimore, but he missed his chance to take that city after taking Washington because he gave the Americans credit for better organization than they had. After his death outside Baltimore, his successor took the time to outflank the American militia. Pakenham lost the battle not because he was arrogant, but because he couldn’t call off a third assault without really damaging morale. He was more frustrated than anything else.

A lot of people know that the Battle of New Orleans was fought after the war had ended. (Actually, the war was technically going on since it wouldn’t end until both sides ratified the Treaty of Ghent; the British had ratified their copy, but Congress hadn’t gotten theirs yet.) Historians have crafted a wide range of scenarios as to what would have happened if the British had won, however. At the least, they would have sacked New Orleans like Badajoz and raped the Creole women. In the wildest version of the story (courtesy of Dr. Remini), they would have marched up the Mississippi to join another army I’ve heard of in no other history from Canada (further to the west than any British army operated in the entire War of 1812 marching through territory the Americans had taken from them in 1813) and then cut the Americans off from the Louisiana Purchase. In between these versions, they would have kept New Orleans or given it back to Spain.

First the sacking. The burden of proof is on someone saying the British wouldn’t have sacked New Orleans after they really did brutally sack towns in Spain, but I accept that. Fear of such a thing might have cost the religious General Pakenham the battle since he held back his best troops to prevent it and led off with his worst. In a supreme twist of irony, the troops he held back had actually sacked Badajoz, but the troops he sent in had behaved with remarkable restraint when they had taken Washington, D.C., the prior year. Yes, as everyone knows, they burned the White House, but they were acting under orders to avenge the torching of York in Canada. Private property they for the most part left alone.

Supposedly, the British used “booty” and “beauty” as their password and countersign the night before the assault, but this makes no sense. Pakenham would never have ordered such a thing, and they’re too similar to make a good sign and countersign. Two decades after the battle, the British officers denied the growing American claims that they had encouraged their men’s dreams of plunder and rape. The “beauty and booty” school could consult Dickson’s journal, wherein he relates how, when he arrived on the West Bank following the British success there, he found that the small contingent of sailors had dispersed to loot plantations, but that the redcoats in the Marines and the 85th Foot had not joined them.

The British sacked the cities they did in Spain when discipline broke down after hellish assaults that brought them right into the cities. This time, they would have had to outrun their officers to New Orleans eight miles away with enough pent-up rage and energy to sack it. Pakenham would have had plenty of opportunity to bring them back into line, as he no doubt would have done his utmost to do. The better comparison is in fact the Washington campaign. The British lost terrible casualties to American artillery fire, but they for the most part kept their discipline up once they reached their opponents’ capital.

Would New Orleans and the West be part of the United States today if the British had won? Many historians claim that Britain would have tried to keep New Orleans had they taken it. The usual line of reasoning derives from a selective reading of the treaty’s terms or, sometimes, mere assumption. The British had insisted that both sides ratify the treaty before it would become effective, so, these historians reason, they had deliberately created a loophole, extending the war beyond the treaty’s signing, enabling them to retain New Orleans if they captured it in time. However, they overlook Prime Minister Lord Liverpool’s December 23, 1814, letter to Foreign Secretary Lord Castlereagh explaining to him that this clause would keep Madison from “‘play[ing] some trick in the ratification of it’” (like the Congress had done with the Jay Treaty). Not to mention that the first article specifically includes restoration of territory “‘taken by either party from the other during the war, or which may be taken after the signing of this Treaty.’”

I think Robin Reilly is over-punctilious when he says that the British would not have thought they had taken New Orleans from America because it technically belonged to Spain. (When Napoleon had bought Louisiana from Spain, he had promised to offer to sell it back to them first and then sold it to Thomas Jefferson instead.) First of all, they would have had to give it back to Spain, rather than keeping it for themselves, and, while Pakenham’s orders had instructed him to direct the people of New Orleans towards that, he was told not to make any firm promises.

Historians trying to imbue Jackson’s victory with strategic significance are really reaching when one considers the British side of the picture. They had been at war with France and much of Europe for twenty-two years with one brief intermission, and now that that war was over, they were eager to conclude the one in America. The public debt was £860 million, and the interest on it was about to chew up half of their budget. While historians try to find quotes from British statesmen about keeping New Orleans, few consider the Prime Minister’s letter to Sir George Canning on December 28, 1814 (as the campaign was just starting but it looked like peace was possible). He wrote in part, “‘We might land in different parts of their coast and destroy some of their towns, or put them under contribution; but […] it would be vain to expect any permanent good effects from operations of this nature,’” before going on to inform him of the British public’s opposition to the property tax and the difficulties “‘we shall certainly have in continuing [the property tax] to discharge the arrears of the war.’” In Europe, they were trying at the Congress of Vienna to talk Tsar Alexander out of territorial aggrandizement, and they couldn’t risk offending him with some sneaky, underhanded trick against America, which had his sympathies. Parliament ratified the Treaty of Ghent promptly and wanted an end to the war. As Donald Hickey, an American historian, points out, the British wanted peace and knew that anything but giving New Orleans back would have led to prolonged bloodshed.

Remini’s grand British strategy to lock America out of Louisiana looks outlandish enough as it is, but I should like to point out one more thing from his book. He cites as part of his argument a quote attributed to Foreign Secretary Castlereagh as proof that this was their intention. This remark Castlereagh supposedly made in Paris in mid-December 1814 states in the original version, “‘I expect at this moment that most of the large seaport towns of America are laid in ashes; that we are in possession of New Orleans, and have command of all the rivers of the Mississippi valley and the Lakes, and that the Americans are little better than prisoners in their own country.’” The American historians would have us believe that Castlereagh, about the time the expedition was just arriving outside New Orleans, believed that this small force had accomplished more than the famed Peninsular army had done in six years. He had also apparently forgotten the strategic situation since Perry had won the Battle of Lake Erie. He could not have been serious if he really said such a thing, but was rather making braggadocio.

I strongly doubt he said it at all. Remini cites Alexander Walker’s book from 1856, which does not give its own sources, but which Remini still makes much use of, despite admitting that “Walker tends to embroider what he was told.” And Remini embroiders what Walker told him. He writes in his own version, “As Lord Castlereagh, the British foreign secretary, put it, once the large seaport towns of America were ‘laid in ashes’ and New Orleans captured, and the British had command of ‘all the rivers of the Mississippi valley and the Lakes…the Americans [would be] little better than prisoners in their own country’” (his brackets, my italics). Now the quote is not as ludicrous as Walker’s original statement of a fait accompli.

The fact is New Orleans decided nothing. It did not save New Orleans from a sacking. It did not secure any U.S. territory. Had it been fought earlier, it might have had some significance, but it was fought after everything had been decided. What did count, however, was the myth that gave the young United States a surge of self-confidence that made it want to stretch from sea to shining sea.

The Historical Dracula Is the Real Fiction

For Halloween, I’ve prepared a post about the ultimate Halloween Bad Guy: Count Dracula. In recent years it has become fashionable to publish about the Historical Dracula. When I first read the book, I fully thought there was a lot of history behind it. I’ve since discovered that the Historical Dracula is as fictional as the Count.

Yes, there was an infamous man named Vlad III Dracula. The three-time Voivod of Wallachia, he was the son of Vlad II Dracul (hence the patronymic surname). Yes, Bram Stoker even identified Count Dracula with him. And yes, there was a countess in Transylvania, Elizabeth Bathory, who at least had the reputation of bathing in young women’s blood to maintain a youthful appearance. I think you’ll find, however, that Count Dracula’s connections to Vlad Dracula are extremely superficial and that Bram Stoker probably didn’t even know of Elizabeth Bathory. I first found refutations of these two being the historical Dracula in writings by Professor Elizabeth Miller (see her web posts for even more detail), and at first I didn’t believe her. Having read the novel and the relevant sources, though, I had to agree with her conclusions.

Now I’m going to grant that my arguments rely a lot on coincidence. Count Dracula would hardly have such obscure historical counterparts in so much of modern scholarship if there wasn’t at least some smoke to the fire. The actual evidence, however, is lacking.

First, Vlad Dracula. This man ruled Wallachia in a perilous time. His family was in as much danger from its own perfidious people as from the aggressively expansionistic Turks and Hungarians. The Turks practiced impalement, and Vlad brought the custom to Wallachia when he returned from being a hostage in Turkey. His first and third reigns did not last long, and his second only six years, but he left his mark. He established order in Wallachia with ironhanded and cruel authoritarianism. With the country under his thumb, he audaciously raided Turkish territory and brought the wrath of Mehmet II, the conqueror of Constantinople, upon his land. Fighting guerrilla style, he even made an attack at night into the Ottoman camp. Mehmet, who was no shrinking violet where cruelty was concerned, quit the country when he saw a forest of stakes draped with corpses and skeletons. The Ottomans then appointed his brother Radu as a vassal, and the Vlachs gladly left Vlad’s repression for him.

So, how does Vlad Dracula come across in the novel? Dr. Van Helsing plainly states, “‘He must, indeed, have been that Voivode Dracula who won his name against the Turk’” and later refers to the “‘persistence and endurance’” with which Dracula waged his war against his Turkish enemies. Historians have noted the very close correspondence between Jonathan Harker’s description of Count Dracula’s appearance and Papal Legate Niccolo Modrussa’s firsthand description of the historical Dracula. Both include an “‘aquiline’” nose, “‘bushy eyebrows,’” and a “‘mustache,’” and, where not exactly identical, they focus on many of the same, and very specific, aspects: the chin, nostrils, temples, and lips. In fact, they list these similar features in the same order, except for the temples. It appears that Stoker copied the description, taking liberties as he desired to suit his character, such as the fangs and pointed ears. He also relates through Count Dracula’s own recounting of his family’s history how the Turks installed Vlad’s brother Radu as their vassal to supplant Vlad.

Certain subtler aspects of Vlad’s mythos seem to appear in the book and get a lot of attention from historians. Perhaps Renfield’s progressive devouring of small animals in his asylum links back to the stories that Dracula, after he had lost his throne and while he sat in house arrest in Hungary, tortured mice and birds in place of humans. A most haunting chord seems to sound in Harker’s view from his chamber in Castle Dracula: “The castle is on the very edge of a terrible precipice. A stone falling from the window would fall a thousand feet without touching anything!” This looks like it could relate to a very well known legend, which says that Dracula’s wife, fearful of capture by the Turks, threw herself from the walls of Castle Poenari into the river valley far below. Francis Ford Coppola, in fact, worked this into his adaptation of Dracula (or so I’m told- I never saw it myself).

Of course, when it comes to the rest of the real Dracula’s life appearing in the novel, the silence is deafening. Nowhere do we hear of his trademark: impalement. Some think the stake to the heart that kills vampires derives from this, but Vlad Dracula’s method was vastly different (and far more gruesome) than a simple stake through the heart. It makes more sense, when one considers the similarities between Lucy’s exorcism and Carmilla’s in the 1871 novel by that name (which Stoker very probably read), that he got the staking from that work and not Vlad Dracula. Vlad’s night assault on Mehmet’s camp remains the single most famous event of his reign, but Stoker nowhere mentions it. Count Dracula is humorless in contrast to Vlad’s extremely dark sense of humor. Vlad Dracula also escaped the Turks with elaborate tricks, but Stoker doesn’t mention them even when the vampire-hunters are trying to track the count down.

Ironically, what little history of Vlad Dracula that Stoker does provide is riddled with errors. Count Dracula identifies himself ethnically as a Szekely, while Vlad Dracula was a Vlach. Count Dracula declares, “‘I am Boyar,’” a statement which would have made Vlad Dracula roll in his grave (if he was not out of it prowling at the time). To assert his power and avenge the murder of his father and brother at the connivance of the boyars, Vlad actually persecuted them with as much ferocity as he did the Turks. Vlad Dracula did launch a savage raid into Turkey-land, as Stoker mentions, but he actually spent most of his campaign defending his own territory in the face of a massive army, and he did not, “‘when he was beaten back, come again and again, and again, though he had to come alone from the bloody field where his troops were being slaughtered.’” Dracula used hit-and-run tactics successfully until his army deserted him for Radu. Van Helsing compliments him as “‘the bravest of the sons of the ‘land beyond the forest,’’” but this is not exactly true either. Dracula was indeed born in Transylvania, but to a Wallachian voivod in exile, and the throne he sought was that of Wallachia, the region to the south.

Count Dracula’s villainies are simply not Vlad Dracula’s villainies. The Count appears as a very sexually seductive villain, but history tells us very little about Vlad’s love life, except a reference or two in legends to a possible wife and a mistress. From what we know, Vlad Dracula usually dealt very harshly with adulterous women. Most tellingly, Vlad Dracula, at least before Stoker’s novel, was not seen as a vampire. There is only one possible reference to Vlad drinking blood, but this actually results from a mistranslation of the German. Vlad never drank blood (he is said to have eaten amid the stakes, though), just as Count Dracula does not impale.

This discrepancy between voivod and count makes sense if one reads Stoker’s notes from William Wilkinson’s An Account of the Principalities of Wallachia and Moldavia. He abridged and copied the most relevant paragraph pertaining to Vlad Dracula, and a comparison between it and the book reveals that every (correct) fact Stoker includes in his novel about Vlad Dracula can be found in this paragraph, such as his raid into Ottoman territory. Tellingly, this paragraph names him as only Dracula, not Vlad Dracula, just like Stoker. Stoker refers to Vlad’s invasion of Turkish lands thrice, as if in lieu of any of his other exploits, to which there are no explicit references. Reading one paragraph seems to me like too little to say he based his character on Vlad Dracula for, even if the names are the same. Stoker knew Arminius Vambery, a respected Hungarian professor, so some think he learned about Dracula from him, but even supporters of this theory admit he included him nowhere in his notes. Basically Stoker wanted the name. He wrote it several times in his notes but little else about the man himself. Certainly he was right about the name; it has resonated through literature.

But even if Vlad Dracula isn’t much represented in the novel, what about Elizabeth Bathory? Here we have a Transylvanian countess with a reputation for bloodthirstiness. She would bite her servants and (supposedly) bathe in their blood. She thought this would make her skin retain its youthfulness (she had a reputation for great beauty) while Dracula also appears younger after feeding. Dracula abducts children just as Bathory lured young girls into her castle on promises of employment, only for them to never be seen again. Count Dracula has three brides whom van Helsing destroys just before they deal with the count himself, and three female accomplices were executed for their participation in Bathory’s crimes. She had one male accomplice, who might be represented by Renfield, or Renfield could represent aspects of the countess herself since they both use blood to seek immortality.

Ironically, even though he seems to resemble her more than his own namesake, Count Dracula was almost definitely not based on Elizabeth Bathory. The differences are again glaring. Elizabeth Bathory was famous for beauty, but Count Dracula is very grotesque in appearance. Even though the numbers and genders of Dracula’s allies match Bathory’s accomplices, they’re not a very good representation of them. The women actively joined her in torturing her victims, while Dracula’s brides do not even accompany him on his quest to conquer England. Ficzko, Bathory’s manservant, sometimes worked the torture devices for his mistress, but Renfield only grants his master, reluctantly, access to the asylum so that he can feed upon Mina’s blood. Bathory did not bite the necks of her victims.

Besides all this, there’s simply no documented evidence that Stoker based Dracula off of Countess Bathory. He did consult The Book of Werewolves by Sabine Baring-Gould, and that work does include a brief passage on Countess Bathory, but writers are somewhat disingenuous when they cite this as Stoker’s source of information about her since he put things from the work in his notes. None of those notes includes Countess Bathory, and there is a simple explanation for this. Baring-Gould put her story in the naturalistic part of his book, so Stoker could have missed it if he was focusing just on the folkloric part.

Most significantly, Baring-Gould’s account of Bathory is actually quite brief and does not include most of her similarities to Count Dracula. He does not provide her title as countess or her Transylvanian origins, focusing mostly on the rejuvenation legend. Baring-Gould’s account also states, incorrectly, that Bathory had two female assistants, not the three found in Dracula. If Stoker had used this source for Bathory, Count Dracula would actually not resemble her as closely as he does.

As for their common title, it again makes more sense as a coincidence. Countess Karnstein in Carmilla seems more likely as an inspiration for Dracula’s rank than someone Stoker never referred to in his notes. As for their common homeland, Stoker chose it after reading Emily Gerard’s Land Beyond the Forest, not Baring-Gould’s work, which doesn’t even mention Transylvania. All that remains is the rejuvenation legend. It again seems scanty to say he based a character on someone just for that, especially if he didn’t include it in his notes.

I may seem to have belabored coincidence, but the evidence just does not bear out much of a historical basis for Count Dracula. Happily, we have Stoker’s own notes for the book, and all that gives us is one paragraph with a little slice of Vlad Dracula’s life and nothing for Elizabeth Bathory. I guess technically Stoker did sort of base his count off the voivod, but he used so little of his life I prefer to look at it as he didn’t. I do like the books about the history of Dracula, though.

What about All the “Contradictions” in the Bible?

The inerrancy of Scripture is a powerful doctrine. What could be more reassuring than knowing that you have a 100% reliable guide to attaining a blissfully happy eternity? It is also one of the most attacked doctrines of Christianity. This seems odd when you think about it, given how much time we devote to securing our own happiness and the amount of ink and money we spend on other books telling us how to achieve it. Of course, the Bible also says that the means of attaining that happiness are impossible for you to achieve on your own and that if you don’t, you will inherit an eternity of misery. Naturally, that’s the part people don’t want to be true.

One of the most common methods of attack is to find some sort of contradiction in the Bible. Often this involves a contradiction between the Bible and other nations’ histories of the time. Evidently, the critics believe the boastings of egotistical conqueror-kings are more reliable than the chronicles of historians willing to admit when their heroes commit incest, adultery, and murder. From the materialistic standpoint of the critics, any author who believes that God intervenes in history is automatically starting from a flawed premise and is therefore less reliable. (Or perhaps I should say, “anyone who believes that the Christian God intervenes in history,” since the Assyrian, Babylonian, and Egyptian cultures they rank as more reliable than the Bible also believed their gods intervened in their histories.) Of course, we all know how many contradictions are supposed to exist between the Bible and modern scientific theories. I dealt with that issue in my first blog post, so I won’t say anything more about it here.

Instead, I should like to devote this post to equipping you for wading through the sea of supposed contradictions within the Bible itself. For anyone who actually bothers to read the Bible before attacking it and the bloggers who take their word for it, this is one of the most popular means of criticizing it. That makes sense because, if one Biblical writer says the opposite of another, they can’t both be right and the Bible is ipso facto in error on a point. Q.E.D. Certainly, the Bible contains enough material to keep them very busy with its variations.

First, let’s specify our terminology. As Dr. R. C. Sproul says, drawing on his philosophy background (though I can’t remember his exact words), “The Law of Noncontradiction maintains that something cannot be A and not A at the same time and in the same way.” So I’ll give you an example of a genuine contradiction. At the Battle of Minden in 1759, six British infantry battalions pierced the French center after withstanding attacks from artillery, cavalry, and infantry. In an early history of the battle, someone wrote that one of the British commanders, General Kingsley, fell from his horse when his brigade was for the moment pushed back by fresh troops. Kingsley himself read a copy of this work and made his own annotations. He took exception with many of the things the historian said and wrote in the margin, “Kingsley did not fall from his horse.” So, here are two authors saying something happened and did not happen at the same time in the same way. Unless you can find Scripture doing that, you don’t have it contradicting itself.

Most people find the contradictions in the implication rather than the explication. Here’s an example of what they do. If I tell one friend, “I heard from James that the party will be at 6:00” and another friend that, “I heard from John that the party will be at 6:00,” a Biblical critic will say that I contradicted myself. The implication they read into it is that the second time I said, “I heard from John (and not James).” Makes sense, right? But, in actuality, there’s no logical necessity that one of those statements is false. Who’s to say I didn’t hear it first from James and then later from John?

Josephus, the first century Jewish historian, tells a story that illustrates the danger of disbelieving the Bible based off of implication and assumption. He says that Zedekiah refused to repent and surrender to Nebuchadnezzar because he ultimately relied on his false prophets rather than the true ones. The true ones he rejected because he thought they had contradicted themselves. Jeremiah had told him that Nebuchadnezzar would capture him and take him into exile in Babylon, but he had heard that Ezekiel had said he would never see Babylon. Contradictory, right? Well, actually, Nebuchadnezzar captured Zedekiah, had him blinded, and then took him prisoner to Babylon. Both prophets were right; they just focused on different aspects. I don’t know if that story is true or not, but I expect that will be the experience on Judgment Day of everyone who eased their conscience with a supposed contradiction in the Bible.

In addition, it really makes no sense to go after the Bible’s “contradictions” with the viciousness its critics resort to. We’re talking about the most powerful religion in history. It has withstood, off and on, millennia of persecution from the various superpowers of the day, rising to reshape Western culture and make inroads in every other one. Slavery was for millennia the socio-economic basis of Western civilization, but thanks to Christianity, it is now illegal throughout the West. The Bible turns fierce enemies into sincere friends and brings troubled people to unfathomable peace. Martin Luther appeared to many to be insane from the way he agonized over his sins, real or imagined, but one verse from Romans salved his conscience and relieved his fears. Yet, the critics say, the people who made up this earth-shaking religion were so stupid and disorganized that they couldn’t keep their story straight for two pages!

So here are some ways of interpreting why one part of Scripture says one thing and another part says the “opposite”:

First of all, the Bible is rich in paradox. This happens when two seemingly opposite things are true, but in different ways. This results from the Bible contrasting our natural earthly perspective with our new heavenly perspective (that’s the whole point of Ecclesiastes). Jesus says in Mark 10:44 that a Christian wanting to be first must make himself the last. Contradictory, right? Well, what He’s saying is that a Christian who subordinates his own interests to others’ in a way that loves his neighbor as himself will be from the world’s perspective the very least successful of people, but that in God’s eyes he’s one of the best Christians there is. There’s another paradox that has tripped up a lot of people: the Bible teaches that we are not saved by works but that we are not saved without works. The simple truth reconciling this is that God justifies us by faith without reference to our works, but on a human level those who have faith must have a new nature that will by necessity delight in doing good works.

It seems paradoxical that II Samuel says God moved David to foolishly take a census of Israel and for I Chronicles to say that Satan did it while James adds that God tempts no one. Surely it’s a contradiction for the Bible to say Satan and God did the same thing, right? Especially when it involves someone being led to sin. Well, does II Samuel say, “God moved David, and Satan didn’t”? What all these authors mean is that God, in His eternal decrees, had decided that His wisdom and justice called for David conducting a census at that moment in time and that He therefore permitted Satan, who was more than willing to oblige, to tempt David to it. God allowed it, but Satan did the tempting. What looks like a paradox is actually an object lesson in how God ordains that all things, even sin, should come to pass as He planned them. The fact that God plans something and works good out of it doesn’t make it good in and of itself. The ends don’t justify the means, as we say.

You must also allow for everyday things like approximations, exaggerations, figurative language, etc. If I say π is equal to 3.14159, I doubt most of you would correct me when technically π is a number consisting of infinite digits. Sometimes one Bible writer is being more precise than another or emphasizing something more than another because he has a different objective or audience in mind. I Kings gives the circumference of Solomon’s “Sea” in the Temple as 30 cubits when, at 10 cubits in diameter, it would have been 31.4159 cubits (approximately). Either the writer of Kings is measuring the inner circumference after accounting for the handbreadth of thickness between outer and inner rims, or he is making a rounding approximation only a pedant would find objectionable. We do that sort of thing all the time, and nobody calls us liars for it, so I don’t see why we should refuse the Biblical writers that same latitude.

You must also consider the summarizing nature of the Bible. Its history covers, starting with dates we can establish with reasonable certainty, as many as 2,200 years between Abraham’s birth and Paul’s captivity in Rome, and its ethical principles seek to govern the entirety of human behavior. Naturally some things are going to be telescoped. Therefore, when Kings says a King of Judah was bad and did not remove the high places of idol worship and Chronicles says the opposite, or vice versa, maybe they’re referring to different phases of the king’s reign. Maybe he started doing one thing and later changed his mind. That is not without precedent. Joseph II of Austria is remembered as an emperor who tried to enact sweeping reforms in keeping with the Enlightenment, but, towards the end of his life, when he was a broken, disillusioned man, he repudiated many of his reforms. Chronicles presents Manasseh going through such a personality change, but Kings does not. Is one contradicting the other, or is one just emphasizing a matter more important to his story? Kings, written during the Babylonian Exile, explains how Manasseh corrupted Judah to the point of no return, and Chronicles, written after the Restoration, explains how God could restore even such a wicked king like He had the Jews from their exile.

Sometimes Matthew and Luke disagree on how many people Jesus healed in a particular story- Luke might say there was one and Matthew that there were two. Neither says, “There was one, and only one.” Instead, one evangelist chooses to be more exact whereas the other focuses on the one who interacted with Jesus the most. Matthew says the man Legion possessed had a confederate; Luke mentioned just the man with the multitude of demons because he was clearly the major player in the drama.

Summary, I think, is the source of most of the really conspicuous “contradictions” in the Bible. The Passion and Resurrection narratives differ in details from one Gospel to the other, so some think they’re garbled accounts of what actually happened. But, really, why would John have bothered to write his Gospel if he was just going to copy what Mark had written? They all have their different emphases and therefore include different details. What you don’t have is John saying, “Mary Magdalene was the first to see Christ,” and Matthew saying, “Mary Magdalene was not the first to see Christ.” Or you don’t see Matthew writing, “And the two thieves on the cross mocked Jesus,” and Luke saying, “The one on His left, and only the one on His left, mocked Him.” Presumably, both of the thieves mocked Jesus, but when the one on His right saw how Jesus bore all the torment and mockery with fortitude, he realized his mistake and repented. Matthew wants to emphasize that Jesus’s humiliation was so great that even people suffering the same loathsome fate as He felt He was below them, and Luke wants to point to the power of faith that can save someone even at the point of death. If every Biblical author included all the details that everyone else wrote about his particular story- well, in the first place you’d have a pretty boring, unmanageable tome to sift through, and in the second, you’d have one that didn’t focus well and tell its story in artistically crafted themes.

One aspect of Biblical variations is the influence of translation. Jesus spoke to His audience in Aramaic while the Gospel writers were composing their works in Greek, so obviously they couldn’t give the exact words He spoke (in most cases, that is- every now and then they give the original Aramaic, like, “Talitha cumi” in Mark 5). Thus, they had a certain degree of liberty in how they worded their quotation, just like any other translator. When Jesus is asked in Mark if He is the Son of God, He says, “I am,” but in Matthew and Luke He says, “You say that I am.” It’s obvious from the priests’ reaction (and the fact that He used similar words to unquestionably affirm that Judas was the treacherous disciple) that Jesus was affirming His deity in Matthew and Luke just as in Mark. Mark just translated a little bit less literally than Matthew and Luke to make it less ambiguous.

Translation probably accounts for the famous “contradiction” where Jesus says David ate the showbread “in the days of Abiathar the High Priest” (Mark 2:26). Biblical critic Bart Ehrman lost his faith by thinking Jesus meant that David ate the bread during the term of Abiathar as High Priest, which isn’t true since his father Ahimelech was High Priest at the time (at least for a little while before Saul slaughtered the priests and Abiathar as the survivor did become High Priest). Some say the “epi” in the Greek should be translated, “in the story of Abiathar the High Priest.” At this time the Bible did not have chapters and verses but had to be referenced by subject matter of the passage. Makes sense. Or Jesus was referring to the fact that this happened during the life of Abiathar, who became High Priest, which is also true. It’s like the book Napoleon in Egypt, where the author referred to his subject as “Napoleon” after admitting that in 1798, when he invaded Egypt, he was still known as General Bonaparte. He only became Emperor Napoleon (and was referred to on a first-name basis) in 1804. Looking back, though, we almost always refer to him as Napoleon, not General Bonaparte, and only a pedant is going to insist on a book entitled General Bonaparte in Egypt. If I say, “Mrs. Jones went to elementary school at Such and Such Academy,” are you really going to contradict me even though it’s obvious Mrs. Jones was not Mrs. Jones at the time but rather Miss Smith (or whatever her maiden name is)? In all these cases the speaker is just referring to the subjects by the titles they assumed and became famous for so we’ll know whom exactly he means.

Lastly, the fall-back position is that there was an error in the scribal transmission. With all the textual variations in the Bible, they can’t all go back to the original reading, so we know it did happen. Just because Samuel and Chronicles sometimes differ by essentially a decimal point in their casualty figures doesn’t mean that when they were originally written they didn’t both agree on the correct figure. Sometimes these are downright obvious. Yes, II Samuel 21 says in the Hebrew manuscripts that Jaare-Oregim slew Goliath the Gittite after I Samuel 17 made a whole pericope out of David slaying him, but who really thinks a historian capable of writing an epic story on the level of the Book of Samuel would forget that his hero David played the pivotal part in what is the best-known story of the work? Homer nodded, yes, but never on anything that big. Of course the author of Samuel originally wrote, “slew the brother of Goliath the Gittite,” like Chronicles! Some scribe just messed up and was copied by others; anyone fabricating the story could have done a better job than making such an obvious blunder. Inerrancy doesn’t claim that every manuscript we possess is 100% accurate; the original authors would have had to have been crazy to write all those variations. It claims that the originals are completely trustworthy, so when you have the original wording, you have the words of God. (When I discussed C.S. Lewis’s trilemma in the prior blog post, I went into the reliability of our New Testament manuscripts in preserving the original meaning.)

The Bible nowhere says something along the lines of, “Joab fell from his horse at the Battle of Rabbah,” and then elsewhere, “Joab did not fall from his horse at the Battle of Rabbah.” If we think it is contradicting itself, we’re not considering the subtle nuances one would expect in a work written by dozens of authors over the course of at least thirteen centuries. A measure of variation is the mark of one author following his own style and emphases, not an indication that one of two authors is necessarily mistaken. Don’t be like Zedekiah.

Lewis’s Trilemma Defended

C.S. Lewis created a famous “trilemma” in his Christian apologetics. He had to deal with many people who admitted Jesus Christ was a great moral teacher but did not want to believe He is God. Lewis pointed out that, in addition to the commands of love and kindness the moralists readily accepted, Christ said some very radical things. He claimed that all of His words would remain true for all eternity, He claimed to forgive sins, He claimed to be the only way to God, and He claimed a connection to God the Father so close that the Jews executed Him for blasphemy.

Lewis observed that no mere moral teacher would say such things. For someone to claim such preeminence over the entire universe, He would either have to be insane, an evil deceiver, or someone who really had such preeminence over the universe. The one thing He couldn’t be was a merely mortal moral teacher.

Lewis’s argument is unassailable if Jesus really said everything the evangelists attributed to Him, so anti-Christian scholars try to chip away at that if. Their basic design is for Jesus and the New Testament writers not to have said what they say in our current editions of the Bible. Basically, they have to contend that later writers made up the extraordinary things Jesus said as part of a developing legend around Him. In other words, “Yea, hath God said?” Now where have we heard that before?

The lengths they go to when crafting their arguments vary from mildly cunning to downright farcical. They set the dates of composition for Biblical writings so late as to admit of the wildest fabrications having seeped in. I can’t think of a New Testament book that someone somewhere has not denied its being written by the author the Church has traditionally ascribed it to. Christianity is accused of ripping off any number of Eastern mystery religions of the day. The authenticity of our manuscripts receives scathing criticism. The attitude of Bart Ehrman, one of the leading assailants of Lewis’s trilemma, towards the New Testament can be summed up in a phrase he belabored in Misquoting Jesus: “error-ridden copies.”

Let’s start with the date of composition for the New Testament. Unfortunately, Paul and the other writers left no notices of “© 55 AD, the Apostle Paul. All Rights Reserved,” on their manuscripts for us to go on. The earliest manuscript we possess is a fragment of John called the Rylands Manuscript (verses 13:31-33 and 37-38) dating to about 125 AD, but that’s almost certainly a copy and not the original (it came from Egypt, not Ephesus where tradition places John). I find God’s irony here delightful that the book that’s most explicit about His Son’s deity is the earliest one we have. However, even though that’s an earlier date for John than many critics want, I think we can go even earlier. I posit there are three books at least that we can be fairly certain were written before Jesus’s generation had passed away and were thus open to contradiction from other eyewitnesses.

Consider Acts. Is there a book in history with a more anti-climactic ending? Luke concludes with a succinct, “And Paul dwelt two whole years in his own hired house and received all that came in unto him, preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him” (28:30-31, KJV). This is hopeful to be sure, but it is a massive letdown nonetheless. Luke has been building up to his friend and hero Paul’s arrival at Rome for eight chapters (out of twenty-eight): through prophecies; through riots; through testimony before crowds, the Sanhedrin, governors, and a king; and through the defying of death by assassination, shipwreck, and snake venom. He has even received a divine command that he preach in Rome. Yet to this day, we do not know what exactly happened to Paul in Rome. (Most likely, Nero acquitted him, he evangelized for a couple more years, and then Nero changed his mind and had him executed in 67 AD, but this is based off of hints in the Pastoral Epistles rather than any historical book of the Bible.)

What could possibly account for this? Luke delights in recounting apostolic apologetics, especially before those in authority, as in Peter’s speech to the population of Jerusalem at Pentecost, Deacon Stephen’s speech before the Sanhedrin, Paul’s speech to the Athenian Council at the Areopagus, his account of his conversion to the mob of Jerusalem, and his later defense before King Agrippa and Governor Festus. Why did he not crown them all with an apostle’s apology before the Roman Emperor? Had something gone wrong that Luke was trying to hide?

Did Paul have a bad day? Most unlikely. He had more experience in apologetics to the Greco-Roman culture than anyone and had had two years to prepare. Even if Nero had somehow gotten the better of him, wouldn’t a later writer making things up as he went gone ahead and written the crowning speech of the book? Did Nero conclude the trial by martyring Paul? Luke would certainly have given him a hero’s death like Stephen’s. In fact, what would have been more poetic than for the former persecutor of the Church who is introduced in Luke’s story while participating in the first Christian martyrdom concluding the book with his own martyrdom for Christ?

Luke is one of the finest authors in history. He would have known better than to leave his readers hanging for all time like that- unless, of course, he didn’t know what had happened because the trial had not taken place yet. There’s really no other plausible explanation for this otherwise unforgivable literary error than that Luke wrote Acts before Paul’s trial before Nero. Based on Festus’ governorship of Judea, the end of that two-year period brings us to 62 AD, which is only thirty years after Christ’s death. Luke refers to his Gospel at the beginning of Acts, so he must have written it earlier (very possibly during Paul’s imprisonment in Caesarea a couple of years earlier). The majority report posits that Luke drew on Mark’s Gospel for inspiration, so Mark dates to at the latest the 50s AD, twenty years after Christ’s death.

So, does Mark (who may have been an eyewitness as the young man in a linen garment on the night of Christ’s arrest) present Jesus as saying the kinds of things that make Lewis’s trilemma ineluctable? In Mark 1, God the Father calls Him His “beloved Son.” In Mark 2, He claims and then proves He has the authority to forgive a man’s sins in the face of objections that only God can do that. He claims to be Lord of the Sabbath, the day God Himself has blessed as His special day, at the end of that chapter. After He heals the Gadarene demoniac in Mark 5, He tells the man, “‘Go home to thy friends and tell them how great things the Lord hath done for thee’” (verse 19, KJV). When He calms the disciples during the storm in Mark 6 while walking on water, He introduces Himself with literally, “Be of good cheer- I am” (verse 6). Any Jew would have known that I AM is how God introduces Himself in Exodus 3, and it’s rather a unique way of announcing your presence anyway, I’m sure you’ll agree. Peter, who in all likelihood supervised this Gospel, calls Him the Christ in Mark 8:29, and Jesus soon after makes reference to coming “in the glory of His Father” (8:38, KJV). He poses a question in 12:37 about Himself that proves He transcends human nature and conventions by ruling over David when He is his son. He calls the angels and the Elect His own in 13:26 and makes His statement that His words will never fail no matter what in the Olivet Discourse. Finally, when the Chief Priests asks Him if He is the Son of God at His trial, He makes the astounding claim, “‘I am, and ye shall see the Son of Man sitting on the right hand of power and coming in the clouds of Heaven” (14:62), which the religious authorities without hesitation denounce as blasphemous.

These are some pretty outrageous claims for a mortal moral teacher to make. Anyone who tries to water them down into something acceptable for a mere human to say (somehow diluting every last claim to superhuman power and authority) has to bend over backwards to rationalize them all. They then must do so all the more when the Bible gets more explicit about Christ’s deity elsewhere, as in Romans 9:5, Titus 2:13, and II Peter 1:1 (though I must admit the task never wants for volunteers). So, basically, we have everything we need to render Lewis’s trilemma inescapable in a book written at most two decades after the events. Sam Watkins’s memoirs of his time in the Army of Tennessee, which remains a favorite source on the Civil War with historians, were written about the same amount of time after the war, so evidently this is a perfectly acceptable separation from events. It would have been hard for legends to creep in in that space of time, and there were no doubt plenty of scribes and Pharisees who had been present at Christ’s ministry and especially his trial who could have written a refutation of Mark’s account of Jesus’s words. Given the hostility between the majority of Jews and the Church, such a refutation would very plausibly have been handed down to us if it had existed through the efforts of those Jews who rejected Christ. Josephus’ Jewish history of the time, however, accords with Mark’s version.

The New Testament also demonstrates that it is not merely a later fabrication through what it records. The Apostles in the Gospel look like idiots, constantly misunderstanding and doubting Jesus and getting rebuked for it. Would someone pretending to be an apostolic writer with authority really make his sources (or even himself) look so stupid? It gives a place of preeminence to a tax collector (Matthew), something not calculated to win many friends in the first-century Roman Empire. All the Gospels say that women first discovered the empty tomb, something which no one would have made up because their statement would not have been admissible in a Greco-Roman court. Who would have tried to base a religion on the teachings of an impoverished carpenter who died the most despised death of His day if he had been free to select anything he wanted?

Of course, Lewis’s trilemma is a moot point if Mark and Luke did not actually write those words. We come to Bart Ehrman’s “error-ridden copies” criticism. The New Testament has vastly more hand-written manuscripts than any book in history, and together those manuscripts have more textual variations than there are words in the text! It’s nearly three variants to every one word. An error in the manuscript back then would be like a snowball rolling down a hill; every copyist who followed that manuscript would make that error, as would those who copied the second-generation text, and so on up until the invention of the printing press in the fifteenth century, when that error would be copied en masse until it would appear in many people’s Bibles today. Besides the obvious potential for scribal errors on the part of fallible human writers, what of devious schemers who might alter the text to get it to say what they wanted it to?

Well, in all honesty, the manuscripts indicate that there was some of both of those going on. Any textual variation by definition means that a scribe changed the text he was given (intentionally or otherwise), and Ehrman is more than happy to point out some famous variations where the most plausible explanation is that those pressing for orthodox Christianity altered passages that heretics were using for their version of doctrine (and also some more where that is not the most plausible explanation).

But, from the big picture point-of-view, how much damage did these variations cause to Christianity? The overwhelming majority of textual variations, as much as four out of five, do not survive translation into English. A name might be spelled a different but perfectly recognizable way (understandable at a time when the vast majority of people couldn’t write their own names), or the detachable ν might be added or removed from the definite article without in any way confusing the reader (this harmless variant is actually the most common one). Greek, as an inflected language where spelling determines a word’s meaning and role in the sentence, can present words in different orders, as many variants do, without changing the English translation, where word order does count. (To give the example I learned in Latin, another inflected language, “The dog bit the boy” will assume an entirely different meaning in English if you change the word order, but, provided you spell all the words right, in Latin they can go in another order and mean the same thing. To this day, I don’t know if Porcius Cato was famous for saying, “Delenda est Carthago,” or, “Carthago delenda est.”)

Other errors are obviously typos that no one in their right mind would confuse doctrine over. While we’re on the subject of typos, there are examples of scribes who deliberately copied obvious errors in Galatians 2:12 and Philippians 2:1 or who kept the section numbers of the Pauline Epistles in the Codex Vaticanus after the shift of Hebrews from between Ephesians and Galatians to the end of Paul’s writings had made them obsolete, rather than alter their version of the manuscript. Another common variant is using Jesus’s name when breaking up the Gospel into daily readings rather than the original “He,” which obviously does not change the meaning but is instead necessary to understand the text in its divided format.

What changes there are indicate only the barest tinkering with the text. From the manuscript evidence, no one ever succeeded in wholesale revising any book of the New Testament; at best they might shift around, insert, or delete a couple of paragraphs or verses.

In fact, looking back on the thousands of manuscripts, the textual critic finds only one variant in one hundred where the original wording is in question and where the variation matters to the meaning of the text. The bungling or dishonest scribes who made the “error-ridden copies” only managed to add two percent to the New Testament, which means it survived substantially all intact. We have traditions from the Church Fathers about what happened to Paul after Acts ends, but no scribe ever dared to append them to Acts posing as Luke’s words to cover his seeming error.

There are only two substantial passages that we can’t be certain were in the original: the long version of Mark 16 and the story of the Jews wanting to stone the woman caught in adultery in John 8. Mark 16 provides material that, with the exception of apostles surviving drinking poison, can be found elsewhere in the Bible. Meanwhile, John 8 doesn’t appear too different from Jesus forgiving the sinful woman in the Pharisee’s home in Luke 7. It doesn’t look to me like they would endanger any Christian doctrine whether they were left out or kept in. Bart Ehrman might get points for effort in his attempts to alter our perceptions of Jesus in individual Gospels through variant readings, but he gets deductions for gross exaggeration.

I’ll give an example. When Jesus heals the leper in Mark 1, there is a variant, potentially reliable, reading that He was “moved with anger” rather than “moved with compassion.” Ehrman likes this reading and prefers to translate the Greek as Jesus then “casting out” the man rather than “sending him away” (because He was annoyed at the man bothering Him, perhaps?). Anyway, it’s hard to claim, as Ehrman does, that we should interpret Mark differently based on one word. Mark presents Jesus as uniformly compassionate (except when provoked by vicious unbelief) throughout the rest of his Gospel. Was he really trying to put a dent in that image with one example of a “sin” on Jesus’s part?

Well, in the first place, it’s not always a sin to be angry. It can easily be a sin and lead to more sins, but not always. The Scriptural admonition to a person with righteous indignation is, “Be angry, and do not sin,” not, “Never be angry at all.” Second, who says Jesus was angry at the leper? He could have been angry at the Devil oppressing this man with a condition that kept him away from God’s people or just at the sin in the world that made it possible for this to happen. If He was angry at the man for bothering Him, I doubt He would have said He was “willing” to cleanse him. Ehrman strains with other similar one-word or one-verse variants to chip away at the orthodox doctrines of Christianity, but that’s really all he has to work with. Out of potentially 400,000 textual variants, no one has ever found the “smoking gun” variation that proves that Jesus never claimed divine authority. That aspect of His teaching just permeates the New Testament too thoroughly for every reference to it to be a mistake.

But wait a minute, cries the critic! Jesus Himself denied being God when the rich young ruler came to Him and called Him Good Teacher. Didn’t He say, “Why callest thou me good? There is no man good, but one, that is God”? They read it as Him saying, “No, I’m human just like you and make mistakes like everybody else.” But did He say, “Don’t call me good; I’m not good”? Taken with the rest of the testimony of the New Testament, it makes more sense that Jesus is actually anticipating Lewis’s trilemma and saying, “Knock off this ‘good moral teacher’ nonsense. If I’m good, it’s because I’m God.” For someone to say their words will be true for all eternity or that God has put Him in charge of His holy day or that the angels are His own but then to say He’s error-prone like anybody else makes no sense. Moreover, I don’t see any footnotes with variant readings in my Bible at this verse. If a conspiracy of orthodox Christians were rewriting the Bible like the critics claim to push their version of doctrine, I think they would have started here, as easily as a critic can misinterpret it.

Speaking of mistakes, and since I love history so, does the New Testament ever make a historical mistake? Well, the historians of the time outside the Bible didn’t really care too much about what was going on in Palestine, but they largely concur with the Bible. By the time of Trajan, just before the first New Testament (fragmentary) manuscripts we possess were copied, Pliny the Younger already records Christians singing hymns to Christ like He was a God. Suetonius agrees with Acts 18:2 that Claudius expelled the Jews from Rome, Tacitus states that Jesus was crucified and believed to have been resurrected, and Josephus’s account of Herod Agrippa’s death accords well with Acts 12. A controversial passage in Josephus also recounts how the Sanhedrin handed Christ over to Pilate for execution but then suffered the embarrassment that His followers claimed He was alive. How much of that Josephus actually wrote and how much a Christian scribe inserted remains hotly contested, but evidently he was familiar with the orthodox Christian depiction of Christ. He also made mention of Herod Antipas’s murder of John the Baptist.

Luke comes across as none the worse for scribal wear. His depiction of geography, which refers to nearly one hundred places all over the eastern Mediterranean, is flawless. Some have tried to criticize his depiction of his voyage with Paul to Rome as a landlubber’s invention, but it passes the standards of meteorology and ancient seamanship. Similarly, John and Mark received some criticism for their architecture and geography, until archaeologists unearthed John’s porticoes at the Pool of Bethesda and one factors into Mark’s account the different conditions for travel in first century Palestine than in an industrialized society with automobiles.

I’ll wrap up by briefly addressing the claims that Christianity plagiarized Eastern mystery religions like Mithraism. The answer the Church Fathers gave to that charge is that God let humans believe such things in a false religion so they could not raise an objection when He did it for real. “You think such and such about Christianity is ridiculous? Well, you already believe such and such about your own religion.” Lewis knew this point better than anyone. He studied mythology extensively in the days before his conversion, and his fellow mythology student J.R.R. Tolkien showed him that the human dreams and hopes he loved in mythology actually did find fulfillment in a historical person, Jesus of Nazareth. This historical person made the most outrageous claims anyone has ever made and then backed them up with His miracles and Resurrection.

The Surprisingly Scientific Bible

Welcome to my blog! I will be exploring topics from my four great intellectual passions: history, biology, mythology, and Christianity. That last one is much more to me than just an intellectual pursuit, but there’s plenty there to delight the mind with. The blog’s name, of course, derives from Norse mythology. It was where Odin sacrificed an eye for a drink to attain more wisdom, but I will be approaching these things from a Christian perspective (much like Paul used pagan accolades to Zeus to preach the Gospel to the Athenians at the Areopagus). Let’s start with a post that looks at all four, namely, how scientific is the Bible? I contend that, in contrast to the current popular view, the Bible is reliable in science and actually points to its divine origin in the way it transcends its time and culture with modern science.

Does it teach that there is a supernatural world and a God governing the universe? Of course! But it also shows that, in the normal course of events, God governs His universe through ordinary scientific laws. Anything unscientific in the Bible is either vivid symbolism not meant to be taken literally or a direct intervention of the supernatural. In addition, many believe that Paul in I Corinthians 13 predicted that miraculous these supernatural interventions would become less frequent once the canon was closed and God’s Word was available to all the world, as has happened. As Dr. R.C. Sproul is so fond of explaining, the purpose of a miracle is to act as God’s seal of approval for His representative speaking His words. Now that we have the Bible, we don’t need prophets anymore, so there are no more miracles.

I actually began thinking about this topic back when I had the delight of watching BBC Earth’s Planet Earth. This fascinating series glorifies God by showing how he can create the harshest of environments and still tailor organisms to inhabit it or create the most beautiful of environments and adorn it with amazing creatures. For those of you who haven’t seen it, the episodes are arranged by biome. Each one looks at a different type of habitat (mountains, forest, ocean, etc.) and how animals are adapted to live there.

Interestingly enough, this is actually the approach Genesis 1, supposedly the least scientific part of the Bible, uses to depict creation. Poetically, the first three days set up the environment, and the last three days fill it up. Day One creates light for day and night; Day Four provides specific sources of light: the sun, moon, and stars. (I personally believe the sun was created first and that what Day Four is referring to is early plants’ photosynthesis clearing out enough carbon dioxide from the atmosphere that the sun could actually be seen.) Day Two produces sky and sea; Day Five fills it with birds and fishes. Day Three creates dry land; Day Six creates terrestrial animals. A vastly more rudimentary approach than modern science, but a clear indication that God made habitats and then adapted creatures to them. Mythologies typically portray animals existing before the creation of the world; usually they’re involved in it. In Scandinavia, for example, the Norse posited that a primeval cow licking primordial ice was responsible for the creation of the first god, and the Finns believed that an eagle laid eggs on a goddess’s knee in the middle of a vast ocean that she broke to become the universe.

While we’re discussing adaptations, the Bible remains true to genetics while other ancient cultures did not. It depicts plants and animals in Genesis 1 as reproducing “according to their kind.” Jacob doesn’t understand genetics when he tries to make the goats produce speckled or spotted kids by showing them streaks of white when they mate, but in the next chapter God takes credit for intervening on Jacob’s behalf in making them speckled and spotted. There is no need to read a naturalistic violation of genetic principles here, just a supernatural direction of them. There are no historically presented fantastical creatures in the Bible such as you’ll find in other mythologies. No hybrids or one-of-a-kind monsters that defy genetics like the Sphinx or the Chimera. Of course, the Bible has mythological creatures like Leviathan, Behemoth, and Rahab, but these occur in the context of poetry or apocalyptic prophecy and were clearly intended as figurative symbols rather than an actual depiction of life on earth. Almost every animal the Bible presents “as is” is known to science; for the rest we just don’t know how to translate the Hebrew. But no Jewish hero in the historical books makes a name for himself by slaying a gorgon or a dragon like you’ll find in mythology. There are no magic amulets in the Bible like you’ll find in most mythologies. Whatever Raiders of the Lost Ark said, using the Ark in battle did not magically grant the Israelites victory; instead, they lost the battle and the Ark itself for a time.

This is even more surprising when you consider that the Jews and Christians actually did believe in mythological creatures. Extrabiblical works feature them, such as “Bel and the Dragon” (where Daniel kills a dragon during the Babylonian Captivity) in the Jewish Apocrypha. Clement of Rome uses the Phoenix as an analogy for the resurrection in I Clement. The books that claim to be presenting literal facts from a divinely inspired perspective do no such thing.

The Bible also does not personify what we now know to be inanimate objects. In Norse and Greek thought, the sun and moon were chariots driven by horses. Heaven and Earth were husband and wife in the Greek creation myth. The Chinese legend is about a monster holding back Yin and Yang and being transformed into the world in the struggle. The constellations in Greek mythology are likewise the remains of heroes and monsters. The Egyptians and Mesopotamians linked their gods with heavenly bodies, and the planets all bear the names of Roman gods. Psalms presents a metaphor of the sun running a race, but it is only that. Genesis portrays everything as inanimate that we know to be so, despite what modern critics try to read from the text.

The Bible portrays animals acting the way modern biology shows them to. You don’t find legendary depictions of hares going mad in March or lemmings jumping off of cliffs, at least not when the Bible intends to be taken at face value. God’s depiction of the ostrich in Job 39 actually taught me things I didn’t know about it. It does say in the Psalms that the moon won’t hurt you, which implies that the Hebrews believed that the moon could cause insanity (i.e., you’d be “moonstruck”), but notice the Bible says that won’t happen. The exceptions would be the talking serpent in Genesis 3 and Balaam’s ass in Numbers, but, again, this is clearly the supernatural. Well, it’s also strange for the lion to attack the man of God in I Kings 13 but to just stand beside the unharmed donkey, but this just proves that God was judging the man of God through the lion. Normally lions in the Bible attack livestock.

The Bible also presents humans in normally human terms (at least after the astounding lifespans early in Genesis, which it portrays as highly unique and a regression of the world from perfection to the decay we’re familiar with). There are no demigods or innately superhuman heroes. Yes, the Bible has people achieving incredible feats, like Elijah outrunning Ahab’s chariot or Samson’s stupendous strength, but it almost invariably states (and where it doesn’t, it implies) that this is a direct intervention of the supernatural into the natural world (usually the Bible notes that the Spirit of the Lord comes upon the hero) and would not otherwise happen. When God departs from Samson, he’s no stronger than anyone else. No Hebrew hero sighs so powerfully he bursts his mail coat like Sigurd in Norse mythology. No Hebrew hero makes wings and flies like Daedalus and Icarus. The one possible depiction of an innately superhuman character, Goliath of Gath, is still possibly portrayed as a supernatural intervention. Assuming Goliath was 9’9” (it’s possible the scribes copying the Masoretic Text made a clerical error and that he was closer to 6 feet), it was probably because of a union like the one between demons and women in Genesis 6.

Genesis 1 confirms what science has recently figured out about the universe- that it had a beginning. Those are the first words of the Bible. Mythologies don’t do that. Norse mythology has Muspelheim and Niflheim, and the cow and giant they produce, preceding the earth. Mesopotamian mythology, which Genesis is supposedly a Hebrew ripoff of, presents Marduk killing Tiamat the dragon and fashioning the world out of her. Every mythology I know of has a creation story where the universe is made from preexisting physical material. The Greek philosophers believed the world was eternal. The Bible, in contrast, posits a Big Bang like modern science does; it just presents it as intentional rather than spontaneous (that will be the subject of a later blog, if the Lord wills).

Moving on from Genesis 1, we find something rather surprising in another story critics love to lash out at: Noah’s ark. If placed in water, Noah’s ark would float. In fact, it has similar dimensions to an oil tanker. What’s surprising is that this comes from a most land-lubbing people, the Hebrews. The Israelites feared the sea and made it a symbol of disorder and evil; they generally did not venture out into the Mediterranean (or used someone else’s ships when they did, like Jonah). How did they just “make up” this well-designed ship? They certainly didn’t get it from the Babylonians, whose flood story the Bible supposedly ripped off as well. The craft that is to preserve life on earth in the Epic of Gilgamesh is a cube that would sink in water.

There’s a lot of discussion as to how vast the Flood was because we don’t have any evidence of a worldwide deluge in the geological record. Hugh Ross does a good job explaining how it’s probably not meant to be taken as a global flood but as one that wipes out everything man’s world consisted of at the time. Presumably, in a few generations, he had not spread very far from Mesopotamia. Moreover, there’s no way an ark Noah’s size could hold two specimens from every species that inhabits the globe. We’re used to the story of the ark floating above Mount Ararat, but the Hebrew word does not have to mean a mountain. A hill will do, and Ararat was a region as much as a mountain at the time (near Mesopotamia, I should add). Many mythologies, like the Greeks and Babylonians, portray a flood brought by divine agents, often with an ark saving creatures. That’s an interesting tale to show up so widely in the human consciousness.

These are the main examples I can think of. There are other little tidbits where the Bible was potentially centuries ahead of its time in terms of science. It’s possible to interpret verses like Job 36:27-28 and Psalm 135:7 as depicting the Hydrological Cycle centuries before scientists understood it. Matthew Fontaine Maury was inspired to study currents from Psalm 8:8 (“whatsoever passeth through the paths of the seas”). Circumcision on the eighth day of a child’s life is the safest time to do it because the child has a rush of prothrombin, which helps with blood clotting, that would keep him from bleeding too badly. Circumcision on any of the days preceding or following this rush is much less safe. Notice also how the clean animals in Leviticus that Israel was allowed to eat are also the safest animals to eat before modern food preparation. The pigs they were forbidden to eat are notorious for carrying trichinosis.

What about the “unscientific” aspects of the Bible? Doesn’t the account of creation in Genesis 1-2 contradict the commonly accepted scientific account of the origins of the universe, life, and humanity? Well, to be frank, I still haven’t figured out exactly what to affirm with regards to this question. I can, however, recommend two excellent books on the subject: The Genesis Question by Hugh Ross and Seven Days that Divide the World by John Lennox. I personally lean towards a belief in events more in accord with the modern scientific theory than in the traditional Christian reading that takes the simplest approach to interpreting Genesis as a literal week of creation. Hugh Ross focuses on the science and how Genesis 1-11 can be interpreted as saying the same thing as modern scientific theory while John Lennox focuses on the Hebrew grammar and vocabulary to see what things we are required to believe from the text and where there are grayer areas.

A few notes on the subject. Genesis can be read to depict the evolution of life on earth as science posits it developed. You do kind of have to interpret the “creation” of the sun and moon like I did above with them becoming visible on the fourth day rather than coming into existence altogether, but the Hebrew word allows for this, as it does not necessarily mean “created” (“worked on” will do). Fish and birds did evolve before mammals (if one counts the dinosaurs whom the birds are believed to have descended from). This tension between the Bible and science, of course, is only a problem to you if you are committed to macroevolutionary theory. Hopefully a future blog will present some of its rather glaring flaws.

The weakness in interpreting Genesis with modern science is that it requires predation and death in an explicitly good creation. If the Isaiah says there will be no predation and death in the world restored to perfection, why would there be predation and death in the original perfect world? Of course, this assumes predation is inherently evil. Psalm 104:21 says lions seek their prey from God, which indicates that feeding on other animals is not necessarily bad. Moreover, just because something is true about the new Paradise doesn’t mean it was true about the first. God created marriage in Eden, but Christ refuted that it would have a role in the New Jerusalem.

Also, the Hebrew in Genesis 1 is subtler than to require six 24-hour days one right after another. We don’t need to be hidebound by the simple reading of the King James Version. The original Hebrew uses the definite article only for the Sixth Day and the Seventh Day. It’s perfectly possible to translate the first five days as ‘a First Day,’ ‘a Second Day,’ and so on. Further, note how Day Seven doesn’t have a “and there was morning, and there was evening” appended to it. Maybe that’s because Day Seven, when God has ceased creating because He has finished His work, is still going on today.

Personally, I thought one of the strongest arguments in favor of the single-week theory was the presentation of it as standard Christian dogma until the modern era. Would God give us an account that all His people for millennia would interpret to mean what is actually false? Well, the truth is more complicated than that. Lennox actually observes that heroes of the faith like Augustine, Justin Martyr, Clement, and Irenaus all thought that the six days could have been otherwise than six twenty-four-hour periods in one glorious week.

Speaking of traditional Christian interpretations that have been wrong, let’s briefly discuss the notorious Geocentric Theory of the universe that has so embarrassed Christianity. Based on a few texts like “Who laid the foundations of the earth, that it should not be removed forever” (Psalm 104:5), many Christians resisted Copernicus and Galileo for saying the earth revolved around the sun. The Church has long since come to realize the Geocentric Theory is not what the Bible is saying at that point. It is making a general statement about the stability of the world such as God promised after the Flood, as the following verses indicate by referring to floods over mountains. The Jews seem to have feared deep down that the ocean would one day surge over the world and drown everything again. They make reference to that possibility in Psalm 46 as something extreme that devout Jews would not allow to shake their faith, which means probably a lot of people feared it when they shouldn’t have. Anyway, the Bible depicts earthquakes and states that there will be an end to this world, so it’s not saying there will never, ever be any movement of dry land. It does, however, depict a general stability of the human habitat that has been borne out for millennia.

I’d like to point out one last thing. While many in modern science seek to disprove God’s being and deride those who believe in Him as unscientific, have they ever stopped to consider that the Scientific Revolution they are so beholden to took place in the most heavily Christianized part of the globe at that time? If you do a search on Wikipedia for a list of scientists who were also Christians, you get a long and distinguished collection of some of the greatest scientific minds ever. You have to make allowance for the fact that Wikipedia is overly broad in their definition of what makes a person a Christian, but, still, it at least proves that people can easily believe in God and pursue science at the same time. For the sake of credibility, I’ll leave Wikipedia’s comments aside and just give you examples I know independently. Besides Maury mentioned above, Robert Boyle, who transformed alchemy into chemistry, was passionately devoted to missionary efforts and bequeathed some of the money he made from his chemistry to fund lectures defending Christianity. Johannes Kepler and Galileo, the great astronomers, believed they were studying heavens made by God’s hands. It’s a little unclear as to whether Sir Isaac Newton was actually a Christian (from what I’ve heard, he was probably an Arian), but there is no doubting that he was at least a theist and creationist. Carolus Linnaeus, who invented the taxonomy system we still use in biology in the 18th century, believed he was classifying creatures according to God’s design. Evidently, Christianity actually leads to good science as men of faith who believe that God created the universe seek to explore the glorious details of His handiwork and discover the laws by which He governs it. As James Maxwell, the great physicist, had inscribed above his laboratory at Cambridge, “The works of the Lord are great, sought out of all them that have pleasure therein” (Psalm 111:2).