Spiritual Deception in the Highest 12.1

What about Martin Luther? Let’s plunge into the Deeper Waters and find out.

I hope everyone had a good Easter. We’re going to continue what we were doing and that’s looking into this horrid KJV-only publication. (That could be a redundancy.) As always, the source material can be found here.

In the previous chapter, we learned that Erasmus’ Greek New Testament found its way into Bibles of several languages. One of those was the translation, into German, by Martin Luther.

We pick up the history of the Bible in Whittenberg, Germany:

“A major blow to the authority of Rome came in 1517, when a young Catholic priest by the name of Martin Luther nailed his historic 95 theses on the church door in Whittenberg. The nail drove deep into the hearts of truly born-again Christians who had for centuries been laboring under the tyranny of the Roman Catholic Church …” [S1P86].

I’m not sure Luther himself would go with this. Luther never wanted to start a new movement and I’m sure he would see there were true Christians in the Roman Catholic Church. He did say that about John Tetzel after all. This is just more of the fundamentalist kind of thinking. I find it hard to think that for however many years one sees this period as going on that there were no true Christians.

History tells us that “… Martin Luther brought in the Protestant Reformation by insisting on the difference between faith and works” [S8P56]. From this … the fires of reformation were kindled” [S1P86]

“Within 35 years after Luther had nailed his theses upon the door of the Cathedral of Whittenberg, and launched his attacks upon the errors and corrupt practices of Rome, the Protestant Reformation was thoroughly established. The great contributing factor to this spiritual upheaval was the translation by Luther of the Greek New Testament of Erasmus into German” [S1P232].

“The most vital and immovable weapon in Luther’s arsenal came in the form of the New Testament of 1522. This put the pure words … back into the hands of ‘Bible starved’ Christians. The reformation ran wild across the continent, fueled by this faithful translation. Rome at this point was totally helpless to stop it” [S1P86-87].

This came later and the Reformation was already well underway. Luther translated the Bible so the common person could read it in their language. It’s not that Luther necessarily saw the text of the Bible used at the time as corrupt.

“The medieval Papacy awakened from its superstitious lethargy to see that in one-third of a century, the Reformation had carried away two-thirds of Europe. Germany, England, the Scandinavian countries, Holland, and Switzerland had become Protestant. France, Poland, Bavaria, Austria, and Belgium were swinging that way” [S1P232].

And so: “… Constantinople fell in 1453, … Europe awoke as from the dead … Columbus discovered America. Erasmus printed the Greek New Testament. Luther assailed the corruptions of the … church. Revival of learning and the Reformation followed swiftly” [S2P217].

If I would disagree with any part of this, it would be the revival of learning. Learning never stopped in the so-called Dark Ages. It’s not a shock that Johnson is not aware of this.

We will continue next time.

In Christ,
Nick Peters
(And I affirm the virgin birth)

Good Friday and Evil

What has Good Friday to do with evil? Let’s plunge into the Deeper Waters and find out.

Imagine if the Democratic National Committee got together every November and remembered the day when John Kennedy was murdered and called that Good Friday. It wouldn’t make sense to us. One would think most Democrats would see this day as a tragedy. Heck. Many Republicans who would not support Kennedy would still say the president being assassinated as a tragedy.

However, every year Christians get together and think about the day that Jesus was crucified and call that Good Friday. Of course, one could say that Jesus did rise again, yet that is a reason why one would call the day of resurrection good. That makes sense. Why call this day good? Wouldn’t it make more sense to call it Dark Friday or Black Friday or something of that sort?

Many people reject Christianity because of the problem of evil. On an emotional level, one can understand why this is troublesome. Most of us do what we can to avoid suffering. It’s easy in suffering to ask where God is, yet one could ask why do we do that? God never promised us everything would be perfect.

It could be often we have an entitlement idea in our minds. We are owed a good life aren’t we? When I talk about the problem of evil, I do bring up something like this. The first point I want to ask about is “Does God owe use anything?” If anything is owed us, it is justice for what we have done.

It’s not like we gave God any special benefits when we showed up on the scene. One can say the devil was the first sinner and rightfully so, and yes, we listened to the temptation, but we still did the wrong in the end and we bear the responsibility and we have all been suffering the effects of that since then and the creation God made has suffered.

So yeah, we were given a great gift and we committed treason against the giver and decided to take it for ourselves.

Still want to talk about what we deserve?

God could have left us alone in that. He could have abandoned everything and still had immense joy within Himself for all eternity. We don’t better Him. We don’t bring Him more joy.

We were owed nothing, after all. He could have done this. No one could charge Him with doing anything wrong.

This is not what happened. God somehow chose to enter into our suffering. God chose to live a life where He came as a baby who had to pass through the birth canal and came out bloody and needing to be cleaned regularly and would poop his diapers and wet Himself and everything. He would be absolutely helpless and dependent on His parents.

In fantasy, we can easily understand the concept of a deity or deities coming to live in the world. Having them come as a baby is not how we normally picture it. They come in power and glory or if they do come in a weakened state, they’re at least capable of fighting right at the start and build themselves up with acts of glory defeating their villains.

The closest we get to Jesus as a fighter is Him making a whip and even then, He’s not taking on gangs of Pharisees at that point.

Jesus came in a way no one would notice who He was immediately and lived an ordinary life, a life that would still have suffering. Isaiah 53 describes Him as a man of sorrow, familiar with suffering, hardly the way you would want to describe the coming of your deity. This is just the beginning.

Jesus came to die and came to die not just a death, but the worst possible death at the time. It was not just a death, but a shameful and painful and enduring death. It was public and everyone would know about it. It would be unable to be separated from the Christian account, hardly the best motivator to get people to join your movement.

What is amazing about this and evil is that somehow, God entered the suffering we went in. No. I’m not talking about the idea of Patripassianism where somehow, God the Father suffered on the cross. There is no doubt that God the Son suffered. How this works entirely, I will not claim to understand.

What is known is that Jesus didn’t remain aloof from evil. He entered into it. He lived it. He took it on when He had no requirement to do so. It was an act of love.

It’s odd to say that evil is an objection to Christianity. Evil is part and parcel of the story. If there is no evil, there is no crucifixion and there is no resurrection.

Good Friday is good then because this is where the battle took place and Jesus took on the suffering and justice for us. Jesus demonstrated the love He has for the creation. At the same time, He demonstrated the love He has for the Father which in turn shows how the Father loves us.

It is sad to think about what happened on this day. It is a great evil that was done that day. What we learn from Christianity is that this evil was reversed. The promise is also that all evils will be reversed someday. Arguing against Christianity because of evil is a way of really removing hope of overcoming evil while still keeping the evil. It doesn’t make sense.

Today, we celebrate Good Friday. We mourn the evil that we have done, but we celebrate the love God has for us. We look forward to the resurrection on Sunday, and we look forward to the resurrection of all creation in the end.

In Christ,
Nick Peters
(And I affirm the virgin birth)

Spiritual Deception in the Highest 11.2

What about Erasmus? Let’s plunge into the Deeper Waters and find out.

So we are back again on this today talking about this topic. So far, it has been a massive train wreck with empty assertions and one-sided argumentation. Let’s see if Johnson does any better. The source can be found here.

One person who changed the world, during the reformation, was Erasmus. Erasmus was a “… giant intellect and scholar …” [S2P225]. And, Erasmus’ name: “… was a household word all over the known world …” [S10P4].

History records that:

“Probably the most important figure in the renaissance of learning and religion was Erasmus. He traveled around Europe’s great learning centers, such as Oxford, Cambridge, Paris, Rome and others. He left his mark in history as the editor of the first published Greek New Testament printed in 1516” [S9P4].

Endowed by God: “… with a mind that could do ten hours work in one, Erasmus, during his mature years … was the intellectual giant of Europe. He was ever collecting, comparing, writing, and publishing. Europe was rocked from end to end by his books which exposed the ignorance of the monks, the superstitions of the priesthood, the bigotry, and the childish and coarse religion of the day” [S2P225].

“… Erasmus looked for manuscripts … during his travels and … he borrowed them from everyone he could” [S8P193]. “There were hundreds of manuscripts which Erasmus examined, and he did; but he used only a few” [S2P226].

With this, I don’t really disagree. Erasmus certainly was a very intellectual figure and a great mind. History does remember him and it should for good reason.

So why did Erasmus use only a few manuscripts, when he had personal access to hundreds of them? This question is answered consistently from author to author. For instance:

David Otis Fuller says: “The vast majority of manuscripts are practically all the Received Text” [S2P226].

And Barry Burton says: “The vast majority of Greek manuscripts agree together. They have been passed down thru the centuries by true Bible-believing Christians. In 1516 Erasmus compiled, edited, and printed the Greek ‘Textus Receptus’. This is the text that the Protestants of the Reformation KNEW to be the Word of God (inerrant and infallible)” [S5P59-60].

Even ENEMIES of the Traditional Majority Text concede that: “The manuscripts Erasmus used, differ, for the most part, only in small and insignificant details from the bulk of the cursive manuscripts …” [S2P227].

Erasmus examined every manuscript he could find and he found agreement among them. From the massive collection of manuscripts, Erasmus selected a sample to use. We find out that:

Erasmus’ Greek New Testament was produced from: “… nine manuscripts chosen from a very large mass” [S10P4].\

Across the board apparently means that you go and find people who are KJV-onlyists and cite them only. That sure makes a convincing case. Note that the case could be entirely right, but if you want to convince people, you need to do more than cite people who already agree with your conclusion.

So these manuscripts were in agreement; but what about their quality?

David Otis Fuller says (of Erasmus’ text):

“Moreover the text he chose had an outstanding history in the Greek, the Syrian, and the Waldensian Churches, and … it constituted an irresistible argument for and proof of God’s providence” [S2P227].

Again, one source and that being a KJV-onlyist. This is not saying that the claim is wrong. It is saying that Johnson has not made a good case for it.

So, not only did these manuscripts agree with each other, but they had an excellent history.

Now, did Erasmus’ great knowledge and detailed Godly effort result in a trouble free life? Hardly! We discover that:

“It is customary even today with those who are bitter against the pure teachings of the Received Text, to sneer at Erasmus. No perversion of the facts is too great to belittle his work” [S2P225].

It would be nice to see such a case. I am not denying that they exist, but all Johnson gives is an assertion.

Thus, the greatest mind of that day had enemies. For example, in 1521, Erasmus said:

“I did my best with the New Testament but it provoked endless quarrels. Edward Lee pretended to have found 300 errors. They appointed a commission, which professed to have found bushels of them. Every dinner-table rang with the blunders of Erasmus. I required particulars, and could not have them” [S2P226].

Could be so, but then who in church history has not had enemies?

“… I required particulars and could not have them …” I think that says it all.

We see Erasmus taking a stand for God’s Word. We see him trying to understand the comments of his detractors, in an effort to do the best possible work; yet there were never any ‘facts’ to discuss.

I am puzzled by this idea of never any facts to discuss. It looks like Erasmus was tired of having to discuss the claims. I just am left wondering what Johnson is even talking about.

The quote above gives insight into the true ‘problem’. The people who sneered at the greatest mind of their day weren’t actually against Erasmus; they were against God’s Holy Word. They were against the Traditional Majority Text.

Obviously. That had to be it. It couldn’t be they had their concerns about the text being handed down. They just didn’t want a particular text handed down. Got it.

And, although some tried to belittle his work, history is very clear about Erasmus’ personal worth and character:

“… while he lived, Europe was at his feet. Several times the King of England offered him any position in the kingdom, at his own price; the Emperor of Germany did the same. The Pope offered to make him a cardinal. This he steadfastly refused, as he would not compromise his conscience. In fact, had he been so minded, he perhaps could have made himself Pope. France and Spain sought him to be a dweller in their realm; while Holland prepared to claim him as her most distinguished citizen” [S2P225-226].

And so, Erasmus went on with his work …

Again, this could all be true, but Johnson still has the problem that he only cites people who agree with him.

“Book after book came from his hand. Faster and faster came the demands for his publications. But his crowning work was the New Testament in Greek. At last after one thousand years the New Testament was printed (1516 A.D.) in the original tongue … the world … read the pure story of the gospels. The effect was marvelous. At once, all recognized the great value of his work which for over four hundred years (1516 to 1930) was to hold the dominant place in the era of Bibles. Translation after translation has been taken from it, such as the German, and the English, and others [S2P226].

Thus: “The God who brought the New Testament text safely through the ancient and medieval manuscript period did not fumble when it came time to transfer this text to the modern printed page” [S8P196].

Finally, the ‘Dark Ages’ passed:

Nothing like creating your own terms and then shaping the data to fit that. It wasn’t the rise of the printing press and the idea of questioning Rome. Nope. It was that we finally had the precursor to the KJV!

“When the 1,000 years had gone by, strains of new gladness were heard. Gradually these grew in crescendo until the whole choir of voices broke forth as Erasmus presented his first Greek New Testament at the feet of Europe. Then followed a full century of the greatest scholars of language and literature the world ever saw” [S2P225].

Yet most of us know that while there were good things, as always, it was not just good things. There were numerous problems that followed, but Johnson won’t cover that. He’s only interested in one side of the story.

In Christ,
Nick Peters
(And I affirm the virgin birth)

 

Spiritual Deception in the Highest 11.1

When did the so-called Dark Ages end? Let’s plunge into the Deeper Waters and find out.

So last time we saw Johnson continuing the myth about the Dark Ages. Nothing was said about the advancement of society in that time. All that we saw was about the fall of the Roman Empire which was somehow a bad thing even though the Roman Empire was supposedly corrupt. Anyway, the source material is here.

As you remember from the last chapter, the Papacy cut off Western Europe from Greek literature. Also, the Papacy substituted Jerome’s corrupted Bible for God’s true Bible. This brought on the ‘Dark Ages’.

I have no reason to associate that with 476 A.D. That was the year that the Roman Empire was said to have been officially defeated in the West. Don’t expect any consistency from Johnson on this end. It’s not an easy trait for people who are KJV-only to possess, which is a good reason to not be KJV-only.

For almost 1,000 years ( 476 A.D. – 1453 A.D. ), the world went through a time of spiritual darkness.

Which is only an assertion. There was much education going on in this time and for people who want to say that God’s Word will not be removed, they seem to think He abandoned His people for 1,000 years during this time. Again, consistency is not a strong point.

Also, in the last chapter we learned that: “spiritual darkness and apostasy … begin with false notions concerning faith” [S8P55] and “reformation and revival … require the correction of these errors …” [S8P55].

We learned nothing of the sort. We only saw it asserted. What would have been helpful would have been some actual quotations from the time or indications that this is what was going on. Instead, we just have someone thinking that because they are a “man of God” that what they say should be taken with full authority.

God moved in a mighty way and the ‘Dark Ages’ ended in 1453. Then, 1 year later in 1454, printing with movable type was invented.

No sources are given for this. I have seen claims that something like this was already in Asian societies in the 11th century and I see nothing saying Gutenberg finished his project in this time. Of course, the printing press was a major gift to the world and we’re all the better for it, but I would like to see Johnson verify his claims instead of just assert them.

Movable type printing, along with revival, spread God’s Word quickly.

I do not doubt that it greatly helped the Bible. If there was no printing press, it is doubtful the Reformation would have taken place then since it allowed the reprinting and publishing of the 95 theses of Martin Luther. Greater access to knowledge can be a good thing, but that also needs the character to go with it.

We pick up our study of the Bible, during this God given revival, which history has named: ‘The Reformation’.

I do support the Reformation, but at the same time it was sad that it needed to happen. However, that does not mean all was darkness before. It’s a shame Johnson leaves that out. We’ll see if he does any better as we go on, though I doubt it.

In Christ,
Nick Peters
(And I affirm the virgin birth)

Spiritual Deception in the Highest 10.1

What about the Dark Ages? Let’s plunge into the Deeper Waters and find out.

Jeff Johnson keeps getting more and more ridiculous. Today, we’re going to be talking about the Dark Ages. Never mind that this is a name that comes from much more secular thinkers and is supposed to be in contrast to the enlightenment, Johnson goes with it. The source material can be found here.

Beginning around 476 A.D., the world entered ‘The Dark Ages’. This lasted almost 1,000 years.

Now consider me confused here. The year is chosen because this is seen as when the Roman Empire fell, yet this is supposedly the empire of Constantine that Johnson has been condemning. So why is it that this is the Dark Ages in Johnson’s view? Wouldn’t the fall of a wicked empire be a good thing?

In this short chapter, we will explore the cause of ‘Dark Ages’.

When we last left the history of the Bible, the Catholic Church hired Jerome to make a corrupted Latin Bible. The purpose was to go up against the true Latin Bible ( the Italic Bible ) of the early Italian Church.

I know we live in a society where conspiracy theories are often becoming true, but this one we have been waiting for for well over 1,500 years now….

Jerome completed his corruption in 380 A.D., and the Catholic Church adopted Jerome’s corrupted Bible as their standard. In addition to Jerome’s Latin Bible, the Papacy adopted another measure to: “… keep Europe under its domination” [S2P216]. We find out that

“… the Papacy was against the flow of Greek language and literature to Western Europe. All the treasures of the classical past were held back in the Eastern Roman Empire, whose capital was Constantinople. For nearly one thousand years, the western part of Europe was a stranger to the Greek tongue” [S2P216]. “The West became exclusively Latin, as well as estranged from the East; with local exceptions … the use and knowledge of the Greek language died out in Western Europe” [S2P216].

It is assumed that this happened due to evil intent. Why should we think that? It’s my understanding that the Crusades helped to recover this, but if this knowledge was so horrible, why was it accepted when it returned? Aquinas is even the main theologian of the RCC and he was thoroughly Aristotelian.

“When the use and knowledge of Greek died out in Western Europe, all the valuable Greek records, history, archaeology, literature, and science remained untranslated and unavailable to Western energies. No wonder, then, that this opposition to using the achievements of the past brought on the Dark Ages (476 A.D. to 1453 A.D.)” [S2P216].

The people of this time did not avoid the past. They were constantly doing scientific experiments and making advancements. This was actually a time of great education.

Thus, the people were denied access to valuable Greek records. And they were fed Jerome’s corrupted Bible.

So, during this 1,000 year timeframe, the sun came up every day, just like it had since creation. The Dark Ages DID NOT refer to a ‘celestial problem’. No, the Dark Ages referred to a ‘spiritual problem’.

Okay. So when the evil Roman Empire fell, we had a spiritual problem? I thought Constantine was the problem. Now we’re told when his empire is removed, that is the problem. I suppose the problem is I expect Johnson to be consistent.

The Church needs to learn a lesson from the ‘Dark Ages’. Edward F. Hills tells us the bottom line:

“From the study of the Bible and Church history two conclusions may be safely drawn. First, spiritual darkness and apostasy ALWAYS begin with false notions concerning faith. Second, reformation and revival ALWAYS REQUIRE the correction of these errors …” [S8P55].

I don’t doubt that there were false notions, but I do doubt that this was because Jerome’s Bible was corrupt. Was it a perfect translation? No. None is, but that is far from saying it was a heretical one.

At any rate, it would serve Johnson well to actually read real material about the Dark Ages instead of just the people who agree with him.

We will continue next time.

In Christ,
Nick Peters
(And I affirm the virgin birth)

Spiritual Deception in the Highest 9.1

What about the Waldenses? Let’s plunge into the Deeper Waters and find out.

So we’re going back to this book by Jeff Johnson. It’s really sad that Ehrman gives me more to engage with than this guy guys, but such is the case. The source material can be found here.

Previously, we mentioned a group of people named the Waldenses (or Waldensians). We said that they made sure God’s Word was kept pure. We said this in connection with the Italic Bible of the Italian Church. In this chapter, we will examine their role in history.

As to these people we know that:

“The Waldenses were among the first of the peoples of Europe to obtain a translation of the Holy Scriptures. Hundreds of years before the reformation, they possessed the Bible in manuscript in their native tongue. They had the truth unadulterated, and this rendered them the special objects of hatred and persecution …” [S2P215].

I am not sure about them having a Bible in their native tongue, but that’s not necessary to the point. They did indeed hold a lot of doctrines contrary to Rome. We could consider them precursors of Protestantism.

“The Waldenses of northern Italy were foremost among the primitive Christians of Europe in their resistance of the Papacy. They not only sustained the weight of Rome’s oppression but also they were successful in retaining the torch of truth until the reformation took it from their hands and held it aloft to the world” [S2P205].

When Constantine became Emperor and ‘called a truce’ with the Christians, his effort was only a ‘surface gesture’. Constantine was actually a wolf in sheep’s clothing. Beneath his sheep’s wool, he was actually trying to unite pagan Rome with the true Church and thus dilute Christian doctrine with the heretical teachings of Rome. History records that the Waldenses did not fall for this deception. For instance:

“… when Christianity, emerging from the long persecutions of pagan Rome, was raised to imperial favor by the Emperor Constantine, the Italic Church in northern Italy – later the Waldenses – is seen as standing in opposition to papal Rome” [S2P207].

Unfortunately, nothing from Constantine is cited for this. This is a form of libel honestly and he would need to show that Constantine did this. If anything, paganism started breaking down a lot after Constantine.

Thus, the Waldenses remained steadfast in their faith. They could not be moved by ‘the carrot’ (i.e. a deceptive truce) nor could they be moved by ‘the stick’ (i.e. persecution).

In his book “Which Bible?”, David Otis Fuller exposes Rome’s efforts against the Waldenses:

“The agents of the Papacy have done their utmost to calumniate their [The Waldenses] character, to destroy the records of their noble past, and to leave no trace of the cruel persecution they underwent. They went even further-they made use of words written against ancient heresies to strike out the name of the heretics and fill the blank space by inserting the name of the Waldenses. Just as if, in a book, written to record the lawless deeds of some bandit like Jesse James, his name should be stricken out and the name of Abraham Lincoln substituted” [S2P205].

Fuller might have mentioned this, but Johnson doesn’t. I would like to see where this took place.

Not only was the character of the Waldenses corrupted in the documentation that has remained, but other records of the Waldenses were blatantly destroyed:

“The destruction of Waldensian records, beginning about 600 A.D. by Gregory the I, was carried through with thoroughness by the secret agents of the Papacy” [S2P206].

The Waldensians didn’t even come into being until the 13th century. It is unclear to me how their records could be destroyed before they existed.

And if this was not bad enough, the Waldenses were physically persecuted by Rome.

“History does not afford a record of cruelty greater than that manifested by Rome toward the Waldenses. It is impossible to write the inspiring history of this persecuted people, whose origin goes back to apostolic days and whose history is ornamented with stories of gripping interest. Rome has obliterated the records” [S2P206].

In his book “An Understandable History Of The Bible”, Reverend Gipp says:

“We find that Rome’s wicked persecutions of the Waldenses culminated in a devastating massacre of their number in 1655. They were hounded as ‘heretics’ until the mid 1800’s when their persistence paid off and the vile actions against them ceased” [S1P85-86].

Unfortunately, to an extent this is true. However, it’s important to note that Constantine has been replaced with the RCC as if there is a one-to-one parallel. Despite this, there is no dispute I know of about the Bible being used. What’s disagreed on is the interpretation.

We owe a lot to the Waldenses:

“To Christians such as these, preserving apostolic Christianity, the world owes gratitude for the true text of the Bible. It is not true, as Rome claims, that she gave the Bible to the world. What she gave was an impure text, a text with thousands of verses so changed as to make a way for her unscriptural doctrines” [S2P214-215].

So “Throughout the centuries, the Waldenses … had sown the seed …” [S2P224].

Thus, the name ‘Waldenses’ is forever recorded in history. For us, they passed on the pure Word of God (until the reformation would do it in mass). They withstood Rome. They held fast in their faith. And, they did this even unto death by massacre.

There is no telling how many souls were saved because of the Waldenses. Maybe yours, maybe mine. No one knows.

This chapter is dedicated to the Waldenses, and to the role they played, in history, to preserve God’s Word. Now, back to the history of our Bible.

I don’t doubt that we owe a lot to the Waldensians. I do doubt that they preserved Scripture while the RCC corrupted it. Johnson has given me no reason to think otherwise.

In Christ,
Nick Peters
(And I affirm the virgin birth)

A Question on Violence and Gaming

How do I answer an objection like this? Let’s plunge into the Deeper Waters and find out.

Since I have a YouTube channel dedicated to gaming and theology, a niche I saw very few people addressing, it’s not to be a surprise when someone shoots me a question. A husband and wife I am good friends with wanted to ask me one. It goes as follows and I am quoting:

So I was wondering something based on your work with video games. I have an acquaintance from a Christian group who has a Twitch account streaming video games. (This person prides himself on being a conservative Christian and has been on his wife for being too theologically liberal). He invited some of us to tune in and I checked it out. He was playing a game I’d never heard of called “Resident Evil”. Within 30 seconds, I heard over the top vulgar language and saw a character being tortured to death. Is this the kind of game that’s common among the Christian gaming community?

Good question.

Now at the start, I have never played Resident Evil, though I am trying to get into Bioshock because of the rich philosophical themes, not because I just enjoy first-person shooters. However, I did really enjoy Goldeneye back in the day. Everyone did.

That doesn’t mean I don’t know about Resident Evil and have never seen gameplay about it. However, when I hear at the start that there was torture and vulgar language, I don’t stop immediately. It’s easy to make a hard and fast rule, but two things give me pause.

As I told them, when I was in high school, I remember being in English and the teacher showed us a movie. We had to watch it in more than one class as it was a long movie, but I do remember we saw full nudity in women. You could see a woman in a bed completely topless. I remember there was a lot of violence. People were being killed constantly. There were then scenes with several women totally nude. Keep in mind I didn’t grow up in a liberal area. I grew up in the Bible belt.

However, I bet most children in the class that if they went home and said they had watched this movie, their parents would not be concerned. They would ask what they thought. It would lead to a good discussion. I’ll go further. If I ever get blessed with children, I will want them to watch this movie one time at least when they are old enough.

The movie was Schindler’s List.

If you have a hard and fast rule against anything like what was described in the question above, you will be prone to miss this movie, and yet it is a classic. It points to a great period of evil in our history and something we need to talk about. If you look at the women who are nude and just think about sex, you have a serious problem.

Lately also, I have seen people saying that if we object to Drag Queens and certain books in our schools, then we should object to the statue of David. After all, he is fully nude. The difference here is that the intent of David is not to be sexual, but to show the glory of the human body. It is not to sexualize David. The intent of porn and many of these books is to sexualize.

Another reason this gives me pause is because I think of what skeptics say, especially about the book of Judges. Consider Judges 19 where you have a gang rape take place and then the body of the victim is cut into pieces and sent to the tribes of Israel. Skeptics ask how something this awful can be included in the Bible.

Yet this whole section is also about how wicked Israel was at the time and the consequences of living in an ungodly society when there was no godly king. It is not to celebrate the time. It is to say “Don’t be like this time!”

Thus, when it comes to these games, I make no hard and fast rule for the most part. If it leads you to sin, don’t do it. If it doesn’t, then the only thing to really consider is how other people might see it. That should be kept in mind.

Some people might play Resident Evil (RE) because they enjoy the gameplay and they enjoy the puzzle solving and the skill involved in playing a shooter game. That doesn’t mean that these people will become mass shooters.

Some people will point to school shooters, but many of these actually did not play video games. An example of this is the shooting at Virginia Tech where the student was known for not playing games. It could be this made him an outsider to the culture of people who were gamers and thus could actually be a warning sign.

If first-person shooter games were the cause of these kinds of violent outbreaks, then we would expect that there would be far more outbreaks than there are. There aren’t. The overwhelming majority of people who play these games will never kill anyone with a gun in real life.

I read a book on audio recently that talked about a lady named Daphne Maurer who was doing research on vision and at the university was looking for some guinea pigs for the tests. The only people there were the video gamers in the computer lab because, well, nerds hang out at the university. These people were playing first-person shooters and when given the vision tests, they aced them incredibly.

What Maurer found over time was that people who played these games consistently tend to have better vision. After all, you have to survey a whole area and watch for any movement and know it well and you have to be able to get a shot in quickly if a target shows up and quickly identify if they are a friend or a foe. These people learned how to do that.

Ultimately, and this said in light of the very recent school shooting in Nashville, the problem is actually not the guns. The old saying is true. Guns don’t kill people. People do. They will use any weapon whatsoever. At the start of Bioshock, your main weapon is a wrench. The largest mass killings done in America were done with planes and with trucks with fertilizer.

The problem is us. We are sinful people. The sexual revolution has especially raised the breakdown of the family where those good moral beliefs were supposed to be taught. Many of us who are gamers like myself want to avoid real-life violence. I will break to avoid hitting a squirrel while driving. If anything, a lot of us want to overcome evil. Edward Snowden even said his exposing of government surveillance came from playing video games.

There are plenty of good books on this. I recommend Moral Kombat: Why The War On Violent Video Games is Wrong and Grand Theft Childhood. I ultimately contend that the best solution is to restore the value of human life and to restore the family and undo the sexual revolution.

In Christ,
Nick Peters
(And I affirm the virgin birth)

Book Plunge: Armageddon Conclusion

How shall we wrap this up? Let’s plunge into the Deeper Waters and find out.

The final chapter doesn’t really have much else to add. It’s more of Ehrman asking if the Jesus of history would agree with the Jesus of Revelation. I ultimately then want to conclude with some thoughts about the book and Ehrman’s books in general.

For one, Ehrman doesn’t like the God in Revelation, but this does not show this God does not exist. If anything, if there is a God who is like this, it is a wonder why Ehrman would want to go against Him. If there is a God out there who is capable of judging us, does Ehrman want to risk it? Perhaps he could say “I give to charity and I’m a good person.” That could be so, but he is willing to bet that if there is a god, that is enough to please him.

Better hope he’s right.

However, what is important about Ehrman is not what he does say. It is what he doesn’t say. As I had predicted at the stop, Preterism doesn’t get mentioned one time. I would like to think that as a New Testament scholar, Ehrman knows about it, but considering he never mentions it, I have to wonder. The resurrection in the main body is mentioned only three times, although it does show up in endnotes.

There is no in-depth focus on the destruction of Jerusalem. For people like myself, this is mainly what Revelation is about. Ehrman rejects a futurist reading of the text, at least one that’s dispensational, but he fills it up with nothing in its place. If this book isn’t about the future, then what does it refer to?

Ehrman is really good at giving you the sound of one-hand clapping. Unfortunately, he doesn’t interact with the best critics of his position. There are evangelical scholars who do not have a dispensationalist or even futurist view of the book of Revelation. I do not recall Ehrman interacting with them and unfortunately, there is no bibliography that I saw in the book.

If you read Ehrman, you will definitely get one side of an issue, but that’s sadly the only side of the issue you will get. Ehmran’s book will be quite good at taking down those who do not have any real study in the text, but give this book to someone who has actually familiarized themselves with the eschatological issues and they will not be persuaded by any arguments.

Ehrman is a fundamentalist. He has an all-or-nothing mentality with the text. His mindset has not once changed from the time that he was a Christian. His loyalty is different, but he still has the same thinking going on.

The answer to this is simply to better educate Christians on what they believe. I realize there are readers of mine who will disagree with my take on futurism and/or dispensationalism, but I hope they will agree on this point. Be educated. If you want to be a futurist and/or dispensationalist, fine, but at least be educated on what you disagree with in Preterism.

Probably a year or so from now we will have another Ehrman book and it will still be a one-sided affair entirely from a fundamentalist perspective. We will see what happens.

In Christ,
Nick Peters
(And I affirm the virgin birth)

Book Plunge: Armageddon Part 6

Is it all about who gets the money? Let’s plunge into the Deeper Waters and find out.

How much power do some people want if they have it? More. How much more money does someone want who has it? Rockefeller is alleged to have said “Just one dollar more.” While that it said that could have been nonsense, we know some people who are like that.

How about Revelation? Is this a hunger of the church for power and wealth? Is the church wanting judgment so they can take money from all of their foes? Does the church look forward to judgment so they can stand over their enemies with a whip?

One passage Ehrman uses to try to show that the historical Jesus didn’t care about the material was the question of taxes. As he says

A passage that confirms this understanding that future heavenly wealth for the faithful is purely spiritual comes in the famous account of the Jewish leaders who ask Jesus whether it is right to pay taxes to the Roman Empire (Mark 12:13–17). This may sound like a relatively innocent question, but in fact Jesus’s opponents are laying a trap for him. If Jesus says, “No, don’t pay taxes to those filthy Romans who have taken over our Promised Land,” then his enemies can turn him over to the authorities for opposing the state. But if he says, “Yes, do what the ruling authorities ask and faithfully pay what they demand,” they can accuse him of being a collaborator and an enemy of the Jewish people. As happens elsewhere, though, Jesus’s opponents do not know whom they are up against. Jesus never, ever gets caught in these traps. On this occasion he asks for a Roman denarius and when it is produced he asks whose image is on it. He already knows the answer, of course: imperial coins were issued with a likeness of the emperor to emphasize his control over all things, even daily purchases. Jesus’s opponents tell him the coin bears the image and inscription of Caesar, and that allows him to demolish their trap: “Then give to Caesar the things that belong to Caesar and give to God the things that belong to God” (Mark 10:17). For Jesus, the things of this world belong to the mighty and powerful who rule it. God has nothing to do with such trivialities. He does not care about material goods. He wants your soul.

How does this follow? I have looked over this passage multiple times and I do not see it. Ehrman argues as if the body means nothing to Christians and being in the image of God has nothing to do with a body. This is the same God who says He owns the cattle on a thousand hills and that all creation belongs to Him. Why would He make a material world if the matter didn’t matter? Why would He make humans with bodies if bodies didn’t matter?

It could just as easily be said, “Yes, Caesar does have some dominion over these for now, but God ultimately has dominion over everything.” Everything Caesar once ruled has passed into other hands now. Everything God rules still belongs to God even if people get to personally lease it to some degree.

He also uses the verse of “If someone wants your coat, give your tunic as well.” This would result though in someone being totally destitute and even nude which would have two results. First, it would be giving a surety of their promise to fulfill an oath to repay in a court. Second, it would shame their opponent for making them look like someone who would make someone go nude. Neither of these is saying material wealth doesn’t matter.

When Ehrman talks about dominion, he doesn’t do any better.

John’s enthusiasm for widespread destruction, in the end, got the better of him. Already in chapter 6 of Revelation, the entire cosmos falls apart. But in chapter 7, the world and the people in it live on. The obvious explanation is that John is not literally describing the end of the sun, moon, stars, and sky. But that creates a problem. If John constantly engages in rhetorical excess, how can we imagine what he actually envisages?

But on page 121, Ehrman argues most people at the time would be able to understand including the Roman authorities, hence he says this was not written in some code. He also has repeatedly said this was not written for our time to us, but we have to understand the first-century setting. However, when he wants to argue against John and Revelation, he puts on his fundamentalist hat again and claims the text is too hard to understand and should be written for us.

For me, I would argue that this book is written in a cyclical form and tells the same story repeatedly. It also naturally uses Jewish hyperbole. This is also describing the destruction of Jerusalem. It’s not about global destruction.

Ehrman has the same reading problem at the end of the book.

So that is that. Except it’s not. As we have seen, after John describes the glorious new city of gold, we learn that “the nations will walk by its light” (21:24). But why are there nations? We also learn that “the kings of the earth will bring their glory into” the new Jerusalem (21:24). What kings? No one “who practices abomination or falsehood” will enter the city (21:27). Who is practicing abomination (idolatry) or falsehood (sin) if there is no one left? The answer seems obvious: for the saints to dominate, there need to be others left.

Let’s be clear on something. However we interpret this, John is not an idiot. He is not going to contradict himself in the span of a few verses. Our inability to understand does not equal a contradiction.

But to get to the questions, these are good questions and worth discussing, but questions are not arguments. I do not have a definitive answer on this point as this is still something I consider, but I do have a view that Heaven and Hell are the same place but differ in that people who love God glory in His presence and people who hate God suffer intensely in it.

However, none of this leads to “John writes this way so that the people of God can have someone to dominate over.” This is the same Ehrman who said people who read the Bible see what they want to see. Ehrman wants to see God the way he wants to and that is what he does.

Ehrman will go on to argue that those in the city do not share their wealth with those outside, but this is not only unsaid, it is even contradicted. The leaves of the tree of life are for the healing of the nations. Those nations would have to come into the city and can apparently enjoy the blessings of it and can be healed.

So tomorrow, we shall wrap things up, but I contend again that Ehrman is still a fundamentalist in his reading. He has an all-or-nothing mindset. He has not changed it. His loyalty is just different.

In Christ,
Nick Peters
(And I affirm the virgin birth)

Book Plunge: Armageddon Part 5

Why is the book of Revelation so violent? Let’s plunge into the Deeper Waters and find out.

We’re continuing our look at Ehrman’s latest book talking about the violence in the book. At the start, he does say a statement about the Old Testament that is worth repeating.

Many Christians admit they are just not that interested in the Old Testament because its teachings have been surpassed and even superseded by the coming of Jesus and because, well, they find it boring. I wonder what its author would say about that.

There is a lot of truth here. We need to remember the Old Testament is just as much Scripture as is the new. It was the Scripture of the original church and it’s still our Scripture today.

But to the Old Testament we go to talk about the violence. if you expect interaction with people like Flannagan and Copan, you will be disappointed. Walton is not mentioned either. If you want to see Ehrman interact with the other side, it’s not here.

Ehrman paints the picture as if the Israelites were going to these cities and they were just peacefully living out their lives and the Israelites show up and say “God wills it!” and destroy everyone involved. He uses the example of Jericho, which is fitting since this is the most graphic, but it is also not representative. It needs to be established what Jericho was.

For one thing, it could not be that big since Israel could walk around it seven times in one day. Most of these cities were not cities but forts. These would be where the military would be and not the places of women and children. Also, from Rahab, we see that the people knew what had happened and this wasn’t exactly a sneak attack. They encamped outside the city for a week. Anyone could leave if they wanted.

He also brings up the account of the Moabites and the Midianites. In this, the Moabite women come and seduce Israel into sexual immorality. Moses responds by having the leaders of the people killed. Ehrman depicts this as human sacrifice, but this is not what it is. Even if it is done to stop the wrath of God, it is done out of justice in that the people who did the wrongs are put to death for what they did in accordance with the Law.

We are told 24,000 Israelites die and not just those who did the wrong but the innocent. The problem is the text doesn’t say that. It just says 24,000 died. It doesn’t say who they were. Even if they did not participate, this is a collectivist society and each person was responsible not just for himself, but for his neighbor as well. The sin of one could be seen as the sin of all.

Ehrman also speaks with horror about the way that Phineas put a spear through Zimri and Kosbi. What is left out is that this is after judgment had started and the people were weeping. This wasn’t done in private, but was done publicly as the man brought her with him publicly and the text is unclear at least in English, but it looks like they went into the Tent of Meeting, which is a holy place. This is an act of open defiance. Phineas is praised for killing both of them with one thrust of a spear while they were having sex. Violent? Yes, but sin is violent and destructive.

Ehrman is one who complains about evil, but when God does something about evil, he complains about that as well.

Of course, this gets to Numbers 31. I have already written about that here and here.

He also talks about the wrath of God in Hosea and how infants will be dashed to pieces and pregnant women ripped open. Why is God doing this?

Answer: He isn’t. God has laid out the stipulations of the covenant with His people. If they do not obey His covenant, He removes His protection. What happens then? Their enemies have their way and this is what their enemies do. Is God supposed to overrule them somehow so they can do everything else but that? Should the children be made invincible and the pregnant women’s stomachs be indestructible? Ehrman doesn’t answer such questions. Outrage is enough.

Ehrman tells us that when people read the Bible, they tend to see what they want to see. This is true, but it includes Ehrman as well. He wants to depict God as violent. Easy to do. Just cherry-pick some passages and ignore everything to the contrary. It would be just as easy to do the opposite.

He says this is true of laypeople, but it is also true of Christian scholars who see nothing wrong with God destroying people forever in a lake of fire.

Well, it’s Ehrman’s responsibility to show this. Outrage is not enough. Now I don’t think the lake of fire is literal, but is it wrong for God to judge and take life? Why? On what basis? What is the moral code that God is obligated to follow? I can also assure Ehrman that Christian scholars have wrestled with these issues. Unfortunately, we can’t say if Ehrman is aware of these claims since he never cites them. Has he considered Jerry Walls’s dissertation on Hell, for instance?

God is above our understanding of ethics and right and wrong. Whatever he does is right by definition. It would certainly not be right for my next-door neighbor to inject scorpion venom into someone’s veins and allow them to suffer in anguish for five months, refusing to put them out of their misery when they begged to die. And no one could justify a tyrant who chose to torture his people and then throw them into a vat of burning sulfur. But God is not my next-door neighbor or an earthly tyrant, and so he cannot be judged by human standards. If God does such things in the book of Revelation, who are we, mere mortals, to object? We simply cannot judge the Almighty.

But this is an important distinction. We are moral agents put in a universe where we have rules of right and wrong to follow. God is not. There are things God can do that I cannot do. God owes no one life and has all right to take it if He wants to. I do not.

Also, it’s worth pointing out that Ehrman regularly says we shouldn’t read Revelation in a literalistic fashion, but when he wants to depict God as violent, that’s exactly what He does.

It is somewhat ironic that so many readers of Revelation think, as I did, that the God portrayed there is above all human sense of right and wrong. Most of these same readers also believe that our own sense of right and wrong has been given to us by God. This , as you probably know, is a commonly invoked “proof” that God exists. According to this argument, if there were no superior moral being who created us, we could not explain why we have such an innate knowledge of what is good and bad behavior. Our morality, it is argued, must be rooted in the character of God, given to us as creatures made in his image, whether we choose to follow our God-given sense of morality or not.

It is worth pointing out that first off, Ehrman speaks of this as a “proof” of God, but He never shows where it is wrong. He never shows where our ideas of good and evil come from. I also want to say that is not the way I make the argument. I do not say a superior moral being made us. I said a superior good being made us. God is good, but He is not moral. Morality is doing what you ought to do, but God has no ought. God just does what is good. If something is moral, it is good, but just because something is good, that does not mean you have an obligation to do it. It might be good to sell all you have and give it all to the poor (Or it might be foolish), but that doesn’t mean you are morally obligated to do it. It might be good to leave a generous tip that is double what the waitress served you, but you are not morally obligated to do it. It might be good to pay the widow’s electric bill, but you are not morally obligated to.

But if our own sense of right and wrong reveals the character of God, what if God’s moral code requires him to torture and destroy those he disapproves of, those who refuse to become his slaves? (“Torture” is not too strong a word here: Remember those locusts.) 7 If God is like that, and we are told to be “godly” people — told to imitate God in our lives — then surely it follows that we should imitate him in how we treat others. If God hates those who refuse to be his slaves and hurts and then destroys them, shouldn’t we do so as well? Are we to act “godly” or not? And what does it mean to be Christlike if Christ’s wrath leads to the destruction of nearly the entire human race? Are we really to be “imitators of Christ”? Should we, too, force our enemies to suffer excruciating pain and death?

It’s amazing how wrong someone can be in an argument. For one thing, God does not have a moral code. Ehrman will never define what is meant by good and evil. Good then simply becomes that which Ehrman likes and evil, that which Ehrman doesn’t like.

However, I also want to know what is the context in which we are told to be godly and Christlike. I can be told to be godly, but surely I am not supposed to be able to create a universe. I can be told to be Christlike, but that doesn’t mean that I can claim divine prerogatives for myself. I can say I have a mentor I want to be like, but I would not be justified in sleeping with his wife and raising his children.

He also says Jesus is seeking vengeance on those who had nothing to do with his death, but this is embracing the futurist paradigm that Ehrman said is NOT the way to read Revelation. In my Preterist understanding, this took place as judgment on the Roman Empire and especially Jerusalem in 70 AD, which were involved in the death of Jesus and had not repented. Of course, Ehrman has no inkling shown that he is aware of such a view.

In the end, I find this still confusing. Ehrman condemns a futuristic reading of the text and treating it literalistically, but when he wants to condemn the text, that is exactly what he goes to. Ehrman still gives us the sound of one hand clapping. He presents a strong case, but rather a largely emotional one, but shows no indication he has interacted with the best of his critics.

We will continue next time.

In Christ,
Nick Peters
(And I affirm the virgin birth)