The Bible’s Influence on Music

Martin Luther believed that music was second only to Scripture in its ability to elevate the soul. In this brief clip, R.C. Sproul, W. Robert Godfrey, Steven Lawson, and Stephen Nichols discuss some of Luther’s most famous and heartfelt hymns.

The below is from Vishal Mangalwadi’s book, The Book that Made Your World: How the Bible Created the Soul of Western Civilization, chapter one:


Chapter One

The West Without Its Soul
From Bach To Cobain

For two hundred years we had sawed and sawed and sawed at the
branch we were sitting on. And in the end, much more suddenly than
anyone had foreseen, our efforts were rewarded, and down we came.
But unfortunately there had been a little mistake: The thing at the
bottom was not a bed of roses after all; it was a cesspool full of barbed
wire . . . It appears that amputation of the soul isn’t just a simple
surgical job, like having your appendix out. The wound has a tendency
to go septic.

—George Orwell, Notes on the Way, 1940


On April 8, 1994, an electrician accidentally discovered a dead body in Seattle, Washington. A shotgun had blown the victim’s head into unrecognizable bits. The police investigation concluded that the victim of this ghastly tragedy was the rock legend Kurt Cobain (b. 1967) and that he had committed suicide a few days earlier. Cobain’s previous attempts at suicide by drug overdose had been unsuccessful. His beautiful wife, singer Courtney Love, is said to have called the police multiple times to have them confiscate his guns before he killed himself or harmed others.

Cobain, the lead singer and gifted guitarist for the rock band Nirvana, captured his generation’s loss of anchor, center, or soul so effectively that their album Nevermind sold ten million copies, displacing Michael Jackson at the top of the charts.

The phrase “never mind” means “don’t bother,” “don’t concern yourself.” Why should you mind, if nothing is true, good, or beautiful in any absolute sense? Should a man be bothered about his adorable daughter’s ongoing need for a father? “Never mind” is a logical virtue for a nihilist who thinks that there is nothing out there to give meaning and significance to anything here —be it your daughter, wife, or life. In contrast, the modern West was built by people who dedicated their lives to what they believed was divine, true, and noble.

Nirvana is the Buddhist term for salvation. It means permanent extinction of one’s individual existence, the dissolution of our illusory individuality into Shoonyta (void, nothingness, or emptiness). It is freedom from our misery-causing illusion that we have a permanent core to our being: a self, soul, spirit, or Atman.

Here is a sample lyric expressing Cobain’s view of salvation as silence, death, and extinction:

Silence, Here I am, Here I am, Silent.

Death Is what I am, Go to hell, Go to jail . . .

Die[1]

As the news of Cobain’s suicide spread, a number of his fans emulated his example. Rolling Stone magazine reported that his tragic death was followed by at least sixty-eight copycat suicides.[2]

“Hey, hey, ho, ho, Western Civ has got to go!” The Stanford students of the 1960s who chanted for the demise of the Western civilization were disgusted with hypocrisy and injustices in the West. Yet, their rejection of the soul of their civilization yielded something very different from the utopia they sought. Diana Grains, in Rolling Stone, noted that prior to the 1960s, teenage suicide was virtually nonexistent among American youth. By 1980 almost four hundred thousand adolescents were attempting suicide every year. By 1987 suicide had become the second largest killer of teens, after automotive accidents. By the 1990s, suicide had slipped down to number three because young people were killing each other as often as they killed themselves. Grains explained these rising figures among the offspring of the ’60s generation:

The 1980s offered young people an experience of unsurpassed social violence and humiliation. Traumatized by absent or abusive parents, educators, police and shrinks, stuck in meaningless jobs without a livable wage, disoriented by disintegrating institutions, many kids felt trapped in a cycle of futility and despair. Adults . . . [messed]-up across the board, abandoning an entire generation by failing to provide for or protect them or prepare them for independent living. Yet when young people began to exhibit symptoms of neglect, reflected in their rates of suicide, homicide, substance abuse, school failure, recklessness and general misery, adults condemned them as apathetic, illiterate, amoral losers.[3]

According to his biographers, Cobain’s early years had been happy, full of affection and hope. But by the time he was nine years old Cobain was caught in the crossfire between his divorcing parents. Like far too many marriages in America, his parents’ marriage had devolved into an emotional and verbal battlefield. One of Cobain’s biographers, commenting on a family portrait when Kurt was six, said, “It’s a picture of a family, but not a picture of a marriage.”[4] After the divorce, Kurt’s mother started dating younger men. His father became overbearing, more afraid of losing his new wife than of losing Kurt. That parental rejection left him displaced, unable to find a stable social center, incapable of maintaining constructive emotional ties either with his peers or with his parents’ generation. That instability inflicted a deep wound in Cobain’s soul that could not be healed by music, fame, money, sex, drugs, alcohol, therapy, rehabilitation or detox programs. His inner anguish made it easy for him to accept the Buddha’s first noble truth that life is suffering.

Psychotherapy failed Cobain. Having questioned the very existence of the psyche (roughly, the self or soul), secular psychology is now a discipline in decline. Sigmund Freud and Carl Jung believed in the existence of self,[5] but their followers now recognize that their faith in “self” was a residual effect of the West’s Christian past—Jung’s father, for example, was a clergyman.

Jung’s truly secular followers, such as James Hillman, are recasting the essence of his theory. An increasing number of thinking people are recognizing that theoretically it is impossible to practice psychology without theology. Six centuries before Christ, the Buddha already knew that if God does not exist, then the human self cannot exist either. Therefore, he deconstructed the Hindu idea of the soul. When one starts peeling the onion skin of one’s psyche, he discovers that there is no solid core at the center of one’s being. Your sense of self is an illusion. Reality is nonself (anatman).

You don’t exist. Liberation, the Buddha taught, is realizing the unreality of your existence.

This nihilism is logical if you begin with the assumption that God does not exist. However, it is not easy to live with the consequences of this belief, or rather, this nonbelief in one’s own self. To say “I believe that ‘I’ don’t exist” can be devastating for sensitive souls like Cobain. His music—alternately sensitive and brash, exhilarating and depressed, loud and haunted, anarchic and vengeful—reflected the confusion he saw in the postmodern world around him and in his own being. While he was committed to a small set of moral principles (such as environmentalism and fatherhood), he was unable to find a stable worldview in which to center those principles.

He was naturally drawn to the Buddha’s doctrine of impermanence: there is nothing stable and permanent in the universe. You can’t swim in the same river twice because the river changes every moment, as does a human being. You are not the same “thing” that you were a moment ago. Cobain’s experience of the impermanence of an emotional, social, spiritual center to his life had tragic consequences. He adopted the philosophical and moral emptiness that other bands lauded as the “Highway to Hell.”[6]

MUSIC AFTER GOD’S DEATH

German philosopher Friedrich Nietzsche (AD 1844–1900) realized that having killed God, Europe could not possibly save the civilizational fruits of its faith in God. But not even Nietzsche realized that one philosophical implication of God’s demise would be the death of his own self. For fifteen hundred years prior to Nietzsche, the West had followed St. Augustine (AD 354–430) in affirming every human being as a trinity of existence (being), intellect, and will. After denying the existence of the Divine Self, it became impossible to affirm the existence of the human self. Therefore, many intellectuals are reverting to the Buddhist idea that the self is an illusion. As contemporary Jungian psychologist Paul Kuglar explained, in the postmodern philosophy, Nietzsche (the speaking subject) is dead—he never existed, for individuality is only an illusion created by language.[7]

Deconstructionists blame language for creating the illusion of the self, but the Buddha blamed the mind. It cannot be God’s image. Therefore, the mind had to be a product of primeval cosmic ignorance, Avidya. The Buddha’s rejection of the self made sense to the classical skeptics such as Pyrrho of Elea (360–270 BC), who traveled to India with Alexander the Great and interacted with Buddhist philosophers. After returning to Greece, he established a new school of skeptical philosophy to teach that nothing is truly knowable. If so, why should anyone pay philosophers to teach anything? No wonder education, philosophy, and science declined in Greece.

Denying the reality of a spiritual core as the essence of every human being makes it hard to make sense of music, because music, like morality, is a matter of the soul. Those who think that the universe is only material substance and the soul is an illusion find it hard to explain music. They have to assume that music evolved from animals, but none of our alleged evolutionary cousins make music. (Some birds do “sing,” but no one has proposed that we, or our music, evolved from them.) Charles Darwin thought that music evolved as an aid to mating. That might be believed if rapists took bands to lure their victims. By evolutionary psychology, rape could be seen as a natural form of mating and morality an arbitrary social control.

Music serves no biological purpose. As Bono, the lead singer for U2 put it, “music is a matter of the spirit.” Some contemporary music moves toward God—for example, Gospel Music. Other genres—for example, the Blues— may be running away from God and seeking redemption elsewhere. Nevertheless “both recognize the pivot that God is at the center of the jaunt.”[8] Even in the Bible, all prophetic poetry is not singing praises to God. Beginning with Job, biblical poetry includes penetrating questioning of God in the face of suffering and injustice. Music that blames God for evil, affirms God as the only available source of meaning and our right to pass moral judgment.

The Buddhist skepticism that Pyrrho brought to Europe is logical and powerful. The West escaped its paralyzing influence only because thinkers such as St. Augustine succeeded in refuting it. Augustine affirmed the certainty of the human self because the Bible taught that God existed and had created man in his own image. Augustine also affirmed the validity of words. He believed language can communicate truth because communication is intrinsic to the triune God and man is made in the image of a God who communicates. Now, having rejected those biblical foundations, the West has no basis for escaping the Buddha’s radical pessimism.

In spite of—or perhaps because of—his inner chaos, Cobain remained so popular that in 2008 the music industry ranked him as the number one “Dead Artist.” His albums outsold Elvis Presley’s. Years after his death, in 2002 his widow was able to sell the scraps and scribbles in his journals to Riverhead Books for (reportedly) four million dollars. Two decades ago, a publisher anywhere in the world would have rejected his notes as meaningless, misspelled graffiti. At the dawn of the twenty-first century in America, cultural gatekeepers rightly recognize that Cobain represents America’s soullessness better than most celebrities. In a sample of relatively meaningful meaninglessness, he wrote:

I like punk rock. I like girls with weird eyes. I like drugs. (But my Body And mind won’t allow me to take them.) I like passion. I like playing my cards wrong. I like vinyl. I like feeling guilty for being a white, American male. I love to sleep. I like to taunt small, barking dogs in parked cars. I like to make people feel happy and superior in their reaction towards my appearance. I like to have strong opinions with nothing to back them up with besides my primal sincerity. I like sincerity. I lack sincerity . . . I like to complain and do nothing to make things better.[9]

I have seen entries similar to Cobain’s journals and lyrics in students’ private diaries in art exhibitions in American colleges. Prior to Cobain, in the 1960s and ’70s, countercultural students at these colleges believed they were on the cusp of inaugurating utopia. By Cobain’s time they knew that nihilism leads only to escapism. Steven Blush studied the music of the early 1980s that directly preceded Cobain both chronologically and stylistically. Popularly it is called “hardcore,” a genre marked by its brashness and intentional existence outside the mainstream. He concluded:

Hardcore was more than music—it became a political and social movement as well. The participants constituted a tribe unto themselves. Some of them were alienated or abused, and found escape in the hard-edged music. Some sought a better world or a tearing down of the status quo, and were angry. Most of them simply wanted to raise hell. Stark and uncompromising . . . Lots of [messed]up kids “found themselves” through hardcore . . . the aesthetic was intangible. Most bands couldn’t really play that well, and their songs usually lacked craft. They expended little effort achieving prevailing production standards. However, they had IT—an infectious blend of ultra-fast music, thought provoking lyrics, and f[orget]-you attitude.[10]

The postmodern “rebels without a cause” were Living in a world of my own.[11]

Cobain’s music appealed to contemporary America because it was a full-throated disharmony of rage, anguish, hatred, despair, meaninglessness, and obscenity. His song titles included “I Hate Myself, I Want to Die” and “Rape Me” (later changed to “Waife Me”). Most of what Cobain sang cannot be deciphered, and many of his lyrics that can be deciphered have no apparent meaning. Whether he knew it or not, his lyrics were Zen koans, counter-rational sayings such as “what is the sound of one hand clapping?” Such words do not make sense because (in the absence of revelation) reality itself makes no sense. Words are merely mantras—sounds without sense—to be chanted or shouted.

Cobain committed suicide because Nothingness as the ultimate reality does nothing positive. It cannot provide joy to the world, let alone meaning or hope for the mess in one’s life. Its only consequence is to inspire people to seek an exit from the world—Nirvana. A culture of music does not flourish in the soil of nihilism. Cobain’s gift as a musician blossomed because he had inherited a unique tradition of music.

Music seems a natural, perhaps even essential, part of life to the Western mind because it has been an integral part of traditional worship and education. For example, Oxford and Cambridge universities have played pivotal roles in shaping the second millennium. However, a person who has never visited these cities may not know that they are cities of churches and chapels. The chapel is the most important building in traditional colleges and a pipe organ is often the centerpiece of a chapel. That is not the case in every culture.

Turkmenistan is the latest country to put restrictions on music: on state holidays, in broadcasts by television channels, at cultural events organized by the state, in places of mass assembly, and at weddings and celebrations organized by the public.[12] Nations such as Saudi Arabia have had restrictions on music for a long time. In Iran and Afghanistan, women cannot sing on the radio, let alone on television or in person before mixed audiences. In post-Saddam Iraq, radical Muslims have assassinated sellers of music CDs. Mosques do not have keyboards, organs, pianos, orchestras, or worship bands because according to traditional Islam, music is haraam or illegitimate. [The idea that music is “haraam” or is illegitimate is based on Qur’an 17.64, 31.6, and 53.59–62. Historically, Islamic theologians working in the tradition of Qur’anic interpretation developed by Ibn Masood, Ibn Abbas, and Jaabir after the death of Prophet Muhammad have interpreted these passages as condemning all music. Other modern interpreters contend that the Qur’an does not ban music.]

These cultures see Western music as inextricably mixed with immoral debauchery. For them, musicians such as Kurt Cobain are undesirable role models. Indeed, on the cover of his album Nevermind, Cobain brazenly depicted the values he lived by: an infant with a long penis underwater reaching out to a dollar bill on a fishhook. On the back cover, Cobain’s mascot, a chipmunk, sits on a vagina. Open debauchery was a part of “pagan” music until the Bible extricated music from it by recentering the locus of the music to God.

Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit . . . Sing and make music in your heart to the Lord, always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ.[13]

Buddhist monks in Asia developed sophisticated philosophies, psychology, rituals, and psycho-technologies to try to escape life and its sufferings. They perfected techniques such as Vipasana [Yoga attempts to control breathing in its quest to realize self. Vipasana observes breathing as a means of silencing one’s mind to experience that there is no self or soul inside us but only Nothingness, Emptiness, Void, Shoonyta or Selflessness] to silence not just their tongues but also their thoughts. Buddhism originated in India and prior to its disappearance enjoyed powerful political patronage for centuries. It built such massive monasteries that Buddhist art is a cherished aspect of our national heritage. Yet, Buddhism left no discernible musical tradition or instrument in India. No Buddhist monk started a band such as Nirvana, because in Buddhism salvation is not a heaven filled with music.[14] As a pessimistic philosophy of silence it could not produce music of hope and joy. Buddhism could not celebrate existence because it saw suffering as the essence of life. Some forms of modern Buddhism have embraced music, partially because of the efforts of Western converts, such as Kurt Cobain, who grafted the Western tradition of religious music into the Buddhist faith.

To say that music is a new phenomenon in Buddhist temples is not to suggest that pre-Buddhist Tibet or China had no music.[15] Music is intrinsic to the universe and to human nature even if some worldviews, including Darwinism, do not understand, recognize, or promote it. China’s fertility cults and sexual rites involved choirs of boys and girls singing alternately and together to symbolize Yin and Yang dualism as early as 2000 BC. A thousand years prior to that, the worshippers in Sumero-Mesapotamia used music in their temple rituals.

The musical ragas of Hindu magical rituals have survived for thirty-five hundred years. Most of the Vedas are hymns and chants. The Vedic priests understood sound as well as anyone else in the world and developed a highly complex system of chanting, even if Hindu monks and priests did not develop music into the complex medium that Western music became. Thankfully this is changing now. Bollywood has played a great role in inspiring some Hindu ashrams to develop great music. It has also raised the standard of Qawwali, which began as a part of Sufi tradition [Sunnis and Shiites consider Sufism a Muslim heresy], but is now loved by Hindus as well as by Muslims—including in Pakistan.

WRITING MUSIC INTO THE WEST’S DNA

St. Augustine, the author of the six-volume On Music, was a key figure in inserting music into Western education and worldview. His first five volumes are technical and could have been written by a Greek philosopher. But Augustine was most excited about his sixth book, which gives a biblical philosophy of music. Music is, of course, integral to the Bible, in which the longest book is Psalms. The last psalm, for example, asks creation to praise the Lord with the trumpet, lute, harp, tambourine, strings, pipe, and cymbals.

Why are these physical instruments able to make music? Augustine saw that the scientific basis or essence of music lies in mathematical “numbers” or scores at the core of creation. Since music is mathematical, Augustine argued, it must be rational, eternal, unchangeable, meaningful, and objective—it consists of mathematical harmony. We cannot make a musical sound from just any string. To get a precise note, a string has to have a specific length, thickness, and tension. This implies that the Creator has encoded music into the structure of the universe. This insight was not new. It had been noted by Pythagoras (570–490 BC), whose school Plato attended before starting his Academy. Augustine promoted this “pagan” insight because the Bible presented a view of creation that explained why matter could make music.

Augustine taught that while this musical code is “bodily” (physical), it is made and enjoyed by the soul. For example, the book of Job deals with the problem of inexplicable suffering. In it God himself tells Job of the connection between music and creation: “Where were you when I laid the foundation of the earth? . . . when the morning stars sang together and all the sons of God shouted for joy?”[16]

The Bible taught that a sovereign Creator (rather than a pantheon of deities with conflicting agendas) governs the universe for his glory. He is powerful enough to save men like Job from their troubles. This teaching helped develop the Western belief of a cosmos: an orderly universe where every tension and conflict will ultimately be resolved, just as after a period of inexplicable suffering Job was greatly blessed.

This belief in the Creator as a compassionate Savior became an underlying factor of the West’s classical music and its tradition of tension and resolution. Up until the end of the nineteenth century, Western musicians shared their civilization’s assumption that the universe was cosmos rather than chaos. They composed consonance and concord even when they experienced dissonance and discord. That is not to suggest that classical music did not express the full range of human emotions. It did. A bereaved composer would write a tragic piece; someone abandoned by his love would express his desolation. But such outpourings of a broken heart were understood as snapshots of real life. Given the cultural power of the biblical worldview, no one thought of them as Kurt Cobain did, as evidence of the breakdown of cosmic order or the nonexistence of order in the universe.

In the novel The Silmarillion, J. R. R. Tolkien gives us a beautiful, fictional exposition of the Augustinian perspective on the relationship of music, creation, the fall (evil), and redemption. Tolkien’s Middle-earth experienced much more suffering than the Buddha’s India. Tolkien’s “earth” was to be captured, corrupted, and virtually controlled by evil. Suffering was real, brutal, and awful. Yet the Bible taught Tolkien that the Almighty Creator, who was also a compassionate Redeemer, was loving enough and powerful enough to redeem the earth from the greatest possible mess, sin, and suffering. This helped Tolkien to celebrate creation, both in its origin as well as in its ultimate destiny:

There was Eru, the One, who in Arda is called Iluvatar; and he made first the Ainur, the Holy Ones, that were the offspring of his thought, and they were with him before aught else was made. And he spoke to them, propounding to them themes of music; and they sang before him, and he was glad. But for long while they sang only each alone, or but few together, while the rest hearkened; for each comprehended only part of the mind of Iluvatar from which he came, and in the understanding of their brethren they grew but slowly. Yet ever as they listened they came to deeper understanding, and increased in unison and harmony. . . .

Then Iluvatar said to them: “Of the theme that I have declared to you, I will now that ye make in harmony together a Great Music.”

Then the voices of the Ainur, like unto harps and lutes, and pipes and trumpets, and viols and organs, and like unto countless choirs singing with words, began to fashion the theme of a great music; and a sound arose of endless interchanging melodies woven in harmony that passed beyond hearing into the depths and into the heights, and the places of the dwelling of Iluvatar were filled to overflowing, and the music and the echo of the music went out into the Void, and it was not void.[17]

Prior to becoming a follower of Christ, Augustine had been a professor of Greek philosophy. He knew that although music was encoded into the structure of the physical universe, being finite, it could never provide ultimate meaning to life [Augustine’s intellectual mentor, Plato, believed that epistemologically no finite particular can make sense without an infinite reference point]. Therefore, he reasoned that to be meaningful, music had to be integrated into the ultimate aim of human life, which was to love God and one’s neighbors. To love one’s neighbor is to “always mind” his welfare.

Over the centuries, the influence of Augustine’s biblical philosophy of music kept growing. Originally, church music was dominated by monophonic plainsong, a single line of melody as in the Gregorian chant. Roman Catholic churches began to develop polyphonic music. This style, which combines several differing voice parts simultaneously, began to flourish at Notre Dame (Paris) by the eleventh century. That development in Christian worship laid the foundation for the entire spectrum of Western classical music, religious and secular [Augustine did not have much influence over the Eastern Church and that may be one reason why its music did not develop much beyond the chant].

In the tenth century AD, Augustine’s biblical philosophy of music inspired a group of Benedictine monks to build the world’s largest pipe organ in the cathedral of Winchester, England. The organ required seventy men and twenty-six bellows to supply wind to its four hundred pipes. Technologically, the pipe organ was the world’s most advanced machine until the invention of the mechanical clock. Europe’s organs stood as emblems of the West’s unique desire and ability to use the arts, science, and technology for the glory of God as well as for the relief of humanity’s suffering and toil.

Augustine’s biblical philosophy of music was an important tributary that contributed to the river of mechanical arts that began to flow out of Christian monasteries and churches. This tradition used technology to worship God and to love one’s neighbors.

TAKING MUSIC TO THE MASSES

Martin Luther (AD 1483–1546) took the biblical-Augustinian philosophy of music out of the cloister and choir loft to Europe’s masses. An Augustinian monk and pioneer of the Protestant Reformation, Luther was and remains a polarizing figure. Some love him; others hate him. Yet many critics agree that Luther may have been the most influential figure of the second millennium.

Luther was a “Protestant” because he saw plenty in his world to protest against. But he did not become a reformer simply because he protested. He changed Europe because he found something worth singing about, something worth living for, and something worth dying for. He found a covenant relationship with the Almighty God [Later some Enlightenment thinkers secularized the biblical idea of divine covenant as “social contract.” The idea lies at the root of modern constitutionalism. It enabled the West to become a society built uniquely on trust. See Robert N. Bellah The Broken Covenant: American Civil Religion in Time of Trial (New York: Crossroad Books, 1975)]. A relationship he could count upon. It was a faith, a worldview upon which his decadent world could be rebuilt. Yet, it was far more than an idea or creed. It was a vibrant relationship with someone who was worth dying for; a love affair worthy of songs.

Luther got excited about the Bible partly because it taught that he could not and did not need to do anything to qualify for God’s love. Salvation— forgiveness from sin and the restoration of a person’s relationship with God —was a free gift of grace to be received by the empty hands of faith. The Bible gave Luther a deep, Abraham-like, inner assurance of God’s acceptance. God’s friendship gave such a value and meaning to his life that he had something to sing about. Yes, in a world that had rebelled against the Creator, there was suffering. Yet, because God is love, there is hope for pardon, peace, progress, and prosperity. This gospel made the West uniquely optimistic, enabling it to sing, “Joy to the world”—a message opposite to that of Cobain.

Luther helped this biblical worldview to become the soul of Western civilization. His spiritual followers summed up his discovery of the Bible’s essence in songs of hope, assurance, and certainty, such as “Amazing Grace,” written by reformed slave trader John Newton (1725–1807):

Amazing grace! How sweet the sound
That saved a wretch like me!

I once was lost, but now am found;
Was blind, but now I see.

Luther became a reformer because he realized that in order to conform to God’s Word, all God’s children would need to have that Word in their native languages. He translated the Bible into his own German dialect. His translation went into hundreds of editions and turned his dialect into the “Standard German” for the whole of the German-speaking world. Together with Luther’s German hymnal, his Bible forged the soul of the German-speaking nations. Luther’s work inspired other reformers, such as William Tyndale, who began translating the Bible into English. That crucial beginning made the Bible the soul also of the English-speaking world. Following Jesus and the apostles, the early church sang worship together until Jerome the Great encouraged priests to take over chanted worship in the fifth century. Since then until Luther’s time, congregations rarely sang during Christian worship—and then only in Latin, which they did not understand. By and large it was the priest’s job to worship and pray. Luther rediscovered the New Testament doctrine of the priesthood of all believers [As we shall see in chapter 15, this profound discovery based on 1 Peter 2:9, Revelation 1:6, etc., became an important source of the West’s economic development and political liberty.], which made it necessary for the entire congregation to worship God by singing as well as by prayer and other means. “God,” he believed, “has created man for the express purpose of praising and extolling Him.”[18] Because of his belief in the priesthood of all believers, Luther wrote hymns in the language of his people —German—and brought music to the lungs and lips of even the poorest peasants in the congregation.

For Luther the reformation of the university was second in importance only to the reformation of the Church, and music had to have a prominent role in education as well:

I have always loved music; whoso has skill in this art, is of a good temperament, fitted for all things. We must teach music in schools; a schoolmaster ought to have skill in music, or I would not regard him; neither should we ordain young men as preachers, unless they have been well exercised in music.[19]

In putting music at the heart of worship and at the core of his curriculum of education, Luther simply followed the Jewish (biblical) tradition of temple musicians and singers who were “prophets” or “sons of prophets.” The biblical phrase “sons of prophets” often meant the students of prophets. An early meaning of the phrase “to prophesy” was ecstatic singing accompanied with music.[20] King David—the driving force behind the temple worship in Jerusalem—was Israel’s musician, singer, and poet par excellence. The Bible calls him a “prophet.”[21] The New Testament asked the followers of Christ to seek the gift of prophecy.[22] In the light of the Old Testament, that exhortation had to include learning music, as did the “sons of prophets.”

The modern West confirmed Luther’s educational philosophy that musical literacy produces people with an intuitive awareness of a logical and orderly universe. It is not a coincidence that universities such as Oxford and Cambridge that have a distinctly Christian heritage still hold music in greater respect than most of the universities founded upon secularism during the twentieth century.

THE FLOWERING OF WESTERN MUSIC

It takes barely five minutes to walk from the Bach house at Eisenach, Germany, to the house where Luther had lived as a student, and it takes less than ten minutes to drive up the hill to the castle of Wartburg where Luther translated the New Testament into German. By the time Johann Sebastian Bach (1685–1750) was born, that area had become a Lutheran province. Philosophically, Johannes Kepler reinforced the biblical-Augustinian-Lutheran view of creation and music by teaching that music mirrors the divinely ordained mathematical harmony of the universe. Bach was a musical genius because he was a mathematical genius who received as a part of his education this (non-polytheistic) biblical outlook of an orderly creation. In that mind-set, aesthetics was inseparable from ultimate harmony. One of his biographers, Wilfrid Mellers said,

At the school which Bach attended in Ohrdruf the system of education was little changed from the old [Augustinian-Lutheran] prescription. Music was second in importance only to theology, and was taught by the same master, who believed that music makes the heart ready and receptive to the divine Word and truth, just as Elisius [Elisha] confessed that by harping he found the Holy Spirit.[23]

For Bach, as for Luther, “true music” pursues as its “ultimate end or final goal . . . the honor of God and the recreation of the soul.” Bach believed that music was a “harmonious euphony for the glory of God.”[24] Obviously, this is not meant to suggest that Bach’s musical talent was nurtured only by theological beliefs. His family was a key factor in developing Bach’s talent. In chapter 15 we will see that it was Luther’s exposition of the Bible that made his family different from Cobain’s family. In his formative years, Bach drew heavily on his family’s musical heritage, which extended back to his great-great-grandfather. The Bach clan had developed into an expansive network of musical apprenticeship and encouragement. This network proved to be pivotal in Bach’s development.

What does a German monk, a Roman Pope, and a Spanish Emperor have to do with music history? Today we look at the events that surrounded 15th and 16th Century German music – particularly that of Martin Luther and the Protestant Reformation.

Bach and Cobain shared more in common than their talent for music. They both lost their parents when they were nine years old, Cobain’s parents to divorce and Bach’s to death. A tragic event such as his parents’ death could have irreparably upset Bach’s emotional balance. But back then the “family” was more than parents and children. Johann moved in with his older brother, who taught him to play the organ and develop his talents as a composer. Following his brother’s example, Johann later tutored his own children to become some of the best musicians of their generation. His youngest son became, in his own right, one of the most important influences on Mozart’s work.

It is tempting to interpret the order and harmony of Bach’s music as a metaphorical reflection of the order of his family. The stability and support of his wider family gave Bach the emotional strength to overcome his heartaches. This strength is reflected not only in his life but also in his work. Yet, the family alone cannot explain his ability to celebrate “The Passion” (suffering) of St. John or St. Matthew. This ability to celebrate suffering came from his faith in the resurrection— God’s triumph over suffering and death.

Philosophically speaking, Bach’s inner power to cope with his parents’ death came from his belief in a sovereign and loving God. His life and his compositions were saturated with the book that had given him profound personal and social hope.[25] Life taught him that evil was real and powerful, but the Bible taught him that God was at work redeeming the world, working all things together for good.[26] This biblical faith had been the key to the optimism and music of Western civilization: for Augustine as the Roman Empire was collapsing around him, for Luther as his own life was threatened by a powerful empire and a corrupt religious leadership, and for Tolkien as he lived through the horror of two World Wars.

These people knew evil and suffering, as did the Buddha and Cobain, but the difference was that the Bible gave them a basis for hope in this life as well as in the next. This biblical faith in a Creator who made human beings in his image and loved them enough to come to save them, made it possible for the West to sing, “O come, all ye faithful/ Joyful and triumphant.” In contrast, Cobain’s career demonstrates that without this faith the West’s hope and celebration are turning into a sense of abject despair. If we may borrow the language of musicologists, the West is losing its “tonality”—its “home/ key note,” its soul, its center, the reference point that allowed the relaxation/resolve of tension.

THE LOSS OF “TONALITY” IN WESTERN MUSIC

For centuries, Western music was tonal. That is, its hallmark was loyalty to a tonic key/home note. Every single piece gave preference to this one note (the tonic), making it the tonal center to which all other tones were related. The breakup of tonality in Western music is said to have begun with Adolf Hitler’s hero, Richard Wagner (1813–1883), who experimented with “atonality” in his opera Tristan and Isolde. Claude Debussy (1862–1918), Grand Master of the occult Rosicrucian lodges in France, took that experiment further. The West’s descent into the chaos of atonality accelerated in the twentieth century in Vienna, the capital of Europe’s cultural decadence [for example, the second Viennese school of Schoenberg, Webern and Berg].

Eventually the atonal composers had to create a new organization in their art to replace tonality—an artificial tonality called serialism. By dismissing tonality—the center—they lost something they hadn’t considered—form. Technically, Cobain retained tonality, but in a philosophical sense the loss of tonality in Western culture culminated in Cobain’s music, the icon of America’s nihilism and an unfortunate victim of a civilization that is losing its center, its soul. It must be added in his defense that by killing himself, Cobain demonstrated that he lived by what he believed. His sincerity makes him a legitimate icon. Most nihilists do not live in the grip of what they believe to be the central truth about reality. For example, French existentialists Sartre and Camus advocated choice in spite of the nihilism they embraced. In so doing they made a way out of Cobain’s problem. For them suicide was not necessary if one could create his own reality by choices.

Cobain remains popular because while many people claim to be nihilists, they don’t fully live it out. He did. He lived without creating his own reality through choice (or tonality through serial technique). He lived in the nihilism, in the “atonality,” and in that nihilism he died. In that sense Cobain stands as the direct opposite of the life, thoughts, and work of J. S. Bach. Whereas Bach’s music celebrated life’s meaning as the soul’s eternal rest in the Creator’s love, Cobain became a symbol of the loss of a center and meaning in the contemporary West.

While Western music has gone through dozens of phases with thousands of permutations since the time of Luther and Bach, in some ways it was only during the 1980s that a phenomenon like Kurt Cobain became possible. The rejection of a good, caring, and almighty God and a rejection of the biblical philosophy of sin ensured that there was no way to make sense of suffering— personal, societal, or environmental. Reality became senseless, hopeless, and painful.

THE AMPUTATION OF THE SOUL

Today, many people reject the Bible because they consider it to be irrational and irrelevant. Others believe it to be responsible for racial prejudices, sectarian bigotries, slavery, the oppression of women, the persecution of witches, opposition to science, the destruction of the environment, discrimination against homosexuals, and religious wars. However, this criticism itself reveals the powerful influence the Bible had during the last millennium. During that time, hardly any intellectual position or social practice could become mainstream in Christendom unless it could be defended on biblical grounds, real or mistaken; nor could beliefs and practices be challenged unless their opponents demonstrated that their call for reform was biblical.

Criticisms of the Bible are recognition of its unique cultural power. It has been the West’s intellectual and moral compass, the “sacred canopy” (Peter Berger) that gave legitimacy to its values and institutions. The West’s rejection of the Bible ushered in what historian Jacques Barzun called its “decadence.”[27] It brought an abrupt end to the Modern age [by that I mean the period from the sixteenth through the midtwentieth century when the Bible remained the dominant culture-shaping force, even though skeptics, agnostics, and atheists kept condemning the Bible], just when Western civilization seemed set to win the world. Now, having amputated the Bible, the Western educational machinery is producing “strays,” lost like Cobain. It can make good robots but it cannot even define a good man. The postmodern university can teach one how to travel to Mars but not how to live in one’s home or nation.[28]

India-born British author George Orwell (1903–50) was a socialist, inclined toward atheism. The horrors of Fascism, Nazism, Communism, and the two World Wars forced him to face the consequences of the “amputation of the soul.” In his “Notes on the Way,” Orwell wrote that the writers who sawed off the West’s soul included “Gibbon, Voltaire, Rousseau, Shelley, Byron, Dickens, Stendahl, Samuel Butler, Ibsen, Zola, Flaubert, Shaw, Joyce —in one way or another they are all of them destroyers, wreckers, saboteurs.”

These “Enlightenment” writers led the West into its present darkness.

In his essay Orwell was reflecting on Malcolm Muggeridge’s book The Thirties, which describes the damage these writers had done to Europe. Muggeridge, then still an atheist, was astute enough to perceive that,

we are living in a nightmare precisely because we have tried to set up an earthly paradise. We have believed in “progress.” Trusted to human leadership, rendered unto Caesar the things that are God’s. . . . There is no wisdom except in the fear of God; but no one fears God; therefore there is no wisdom. Man’s history reduces itself to the rise and fall of material civilizations, one Tower of Babel after another . . . downwards into abysses which are horrible to contemplate.[29]

I first discovered the Bible as a student in India. It transformed me as an individual and I soon learned that, contrary to what my university taught, the Bible was the force that had created modern India. Let me, therefore, begin our study of the book that built our world by telling you my own story.

Epigraph: George Orwell’s “Notes on the Way” was first published in Time and Tide, March 30—April 6, 1940. It is reprinted in Collected Essays, Journalism and Letters of George Orwell (Harcourt, Brace & World, 1968).

NOTES

[1] “Endless, Nameless” on Nevermind (Los Angeles: Geffen Records, 1991). This song is a hidden track at the end of some copies of the CD.

[2] The Rolling Stone editors, Cobain (Boston: Little, Brown and Company, 1994), 128. See “Suicidal Tendencies” by Diana Grains, 128–32.

[3] Ibid.

[4] Charles R. Cross, Heavier Than Heaven (NY: Hyperion, 2001), 15.

[5] Freud’s second topography undermines the modern, Cartesian understanding of selfhood that most in the West understand by “self.” Freud’s self is decentered.

[6] Band AC/DC.

[7] For a simple summary see Connie Zweig’s essay, “The Death of the Self in a Postmodern World” in The Truth About The Truth: Deconfusing and Re-Constructing the Postmodern World, ed. Walter Truett Anderson (NY: Penguin Putnam, 1995), 145–150.

[8] Rolling Stone, November 3, 2005, 54.

[9] Kurt Cobain, Journals (NY: Riverhead Books, 2003), 108–09.

[10] Steven Blush, American Hardcore: A Tribal History (Los Angeles; NY: Feral House, 2001), 9.

[11] A lyric by Agent Orange, “Living in Darkness,” Agent Orange (Warner/Elektra/ Atlantic, 1981).

[12] On February 25, 2009, the Bureau of Democracy, Human Rights and Labour submitted the 2008 Human Rights Report for Turkmenistan: “The government demonstrated little or no support for non-Turkmen music, but classical music was taught and performed throughout the country. The previously banned government-supported symphony orchestra was reestablished at the National Cultural Center and began monthly concerts of Turkmen and world classical music. The president decreed that the circus reopen, and the first opera performance took place in June. Traditional local music, which had not been performed for years, was played in concerts and social events.” US STATE DEPT (accessed January 16, 2011).

[13] Ephesians 5:18–20 NIV.

[14 ] For a biblical description of music in heaven, please see Revelation 5:7–9, 14:1– 3, 15:1–4.

[15] “Tibetan Buddhist Monk Nominated for Grammy award,” 3 February 2006, International Campaign for Tibet (accessed December 4, 2010).

[16] Job 38:4–7.

[17] J. R. R. Tolkien, The Silmarillion (Boston and NY: Houghton Mifflin Company, 2001), 15–16. Tolkien’s fictional passage is an expression of the Bible’s teaching in Job 38, John 1, and the book of Revelation.

[18] Martin Luther’s Foreword to Georg Rhau’s Symphoniae Lucundae, a collection of chorale motets published in 1538, reprinted in From Liturgy and Hymns, ed. Ulrich S. Leupold; trans. Paul Zeller Strodach; vol. 53 of Luther’s Works, American Edition, ed. Jaroslav Pelikan and Helmut T. Lehmann (Philadelphia: Fortress, 1965).

[19] Martin Luther, The Table Talk of Martin Luther, trans. and ed. William Hazlitt (London: H. G. Bohn, 1857), 340.

[20] For example, see 1 Samuel 19:18–24 or 1 Chronicles 25:1–6. “David and the chiefs of the service also set apart for the service the sons of Asaph, and of Heman, and of Jeduthun, who prophesied with lyres, with harps, and with cymbals. The list of those who did the work and of their duties was: Of the sons of Asaph . . . who prophesied under the direction of the king. Of Jeduthun, the sons of Jeduthun . . . who prophesied with the lyre in thanksgiving and praise to the LORD. Of Heman, the sons of Heman . . . the king’s seer, according to the promise of God to exalt him . . . They were all under the direction of their father in the music in the house of the LORD with cymbals, harps, and lyres for the service of the house of God.”

[21] Acts 2:30.

[22] 1 Corinthians 14:1.

[23] Wilfrid Mellers, Bach and the Dance of God (Oxford: Oxford Univ. Press, 1981), 82.

[24] Christoph Wolff, Johann Sebastian Bach: The Learned Musician (NY: Norton, 2000), 8.

[25] Ulrich Meyer, Biblical Quotations and Allusions in Cantata Libretti of Johann Sebastian Bach (London: Scarecrow Press, 1997), 177–216. Bible references that Bach quoted or alluded to in his compositions and writings.

[26] Romans 8:28.

[27] Jacques Barzun, From Dawn to Decadence: 1500 to the Present, 500 years of Western Cultural Life (NY: HarperCollins, 2000). His concept of “decadence” is explained in his introduction.

[28] Stanley Fish, who retired as the Dean of the College of Liberal Arts and Sciences at the Univ. of Illinois at Chicago argued in an article, “Why We Built the Ivory Tower,” NY Times, May 21, 2004, that the Univ. should not even try to teach morality or good citizenship. He wrote, “Performing academic work responsibly and at the highest level is a job big enough for any scholar and for any institution. And, as I look around, it does not seem to me that we academics do that job so well that we can now take it upon ourselves to do everyone else’s job too. We should look to the practices in our own shop, narrowly conceived, before we set out to alter the entire world by forming moral character, or fashioning democratic citizens, or combating globalization, or embracing globalization, or anything else.”

[29] Ibid. Quoted by Orwell.

Canon and Sola [not Solo] Scriptura (Α – Ω Ministries)

Today I was joined by Dr. Michael Kruger, President of Reformed Theological Seminary in Charlotte, North Carolina. Dr. Kruger has written numerous books that are high on our “you must read this book” list, such as Canon Revisited and The Question of Canon; he likewise contributed to and edited The Heresy of Orthodoxy and The Early Text of the New Testament. Our visit was prompted by a phone call made by a Lutheran to Catholic Answers Live back on 10/31/13. We played the entire call before the program started, and we played the heart of the call, where the Roman Catholic priest made the key assertions about canon and scriptural authority, during the interview with Dr. Kruger. We covered a wide variety of topics relevant to the canon issue. Truly one of the most useful programs we’ve ever done! Enjoy and learn!

Talked a bit about a few current events at the start (played video from Mars, for example), but the focus today was on sola scriptura, what it means, why it is central, and why I am simply stunned to see men I used to stand shoulder-to-shoulder with using the phrase as a throw-away joke line on Twitter. Please listen and consider well!

After we spent a little time on some positive reports of God’s grace, and then a few minutes on some negative developments of more rebellion and insanity coming out of Disney, we dove into a fully discussion of tradition, the canon, and finally looking at a series of Tweets by Steve Meister on the table of contents of your Bible as a form of “inescapable tradition.”

Response to Hank Hanegraaff

(PART 1) I was pointed this morning to a video of Hank Hanegraaff (joined by Dr. Nathan Jacobs) attacking the doctrine of sola scriptura.  Given I debated Jimmy Akin and Tim Staples (Roman Catholics) on The Bible Answer Man Broadcast decades ago, I felt it necessary (and useful) to begin a response to the claims made.  Nothing new as we have surely addressed all of this in the recent past and literally since the 1990s.  But important as the topic remains central.  I still have nine minutes left to review, and I think another video on the eucharist is due out soon as well.  We will continue the review on Tuesday.

(PART 2) As promised I continued in my response to Hank Hanegraaff’s attack on sola scriptura, finishing up the entire video, dealing with a wide variety of issues.  Important stuff for those looking at or dealing with Eastern Orthodoxy.  May be doing a program again tomorrow.

If you are active in reaching out to our Roman Catholic friends and family members, this is an important program for you. We spent most of our time going deeply into a clip from CA Live on “tradition” in the Bible. Then we played a brief clip from the British Parliament on critical race theory that was real encouraging, and finished off with looking at France’s vain attempt to create a “secular” form of Islam.

2 Thessalonians 2:15… Oral Tradition (Roman Catholicism)

Can the things which Rome wish to bind upon us in the name of Oral Tradition had been taught to the Thessalonians?

Then we looked at 2 Thess. 2:15 as quoted by Jay Dyer in his “10 Reasons” video we started responding to last week. All Dividing Line Highlights’ video productions and credit belong to Alpha and Omega Ministries®. If this video interested you, please visit aomin.org/ or http://www.sermonaudio.com/go/336785


2018 Flashback


Is Roman Catholic Views of Tradition, Biblical?

This is from a larger debate between Ken Samples and Fr. Mitch Pacwa . I think this intro does it’s due diligence in explaining many of the false views I have heard from people as of late. In other words, one should not define Protestants as believing Sola Scriptura wrongly, and then responding to this false view.

The below is from an excellent book by William Webster:

  • William Webster, Salvation, The Bible, and Roman Catholicism (Edinburgh, UK: Banner of Truth Trust, 1990), 13-20

AUTHORITATIVE STATEMENTS OF ROMAN CATHOLIC TEACHING ON TRADITION AND THE WORD OF GOD

The Documents of Vatican II

Hence there exist a close connection and communication between sacred tradition and sacred Scripture. For both of them, flowing from the same divine wellspring, in a certain way merge into a unity and tend toward the same end. For sacred Scripture is the word of God inasmuch as it is consigned to writing under the inspiration of the divine Spirit. To the successors of the apostles, sacred tradition hands on in its full purity God’s word, which was entrusted to the apostles by Christ the Lord and the Holy Spirit . . . Consequently, it is not from sacred Scripture alone that the Church draws her certainty about everything which has been revealed. Therefore both sacred tradition and sacred Scripture are to be accepted and venerated with the same sense of devotion and reverence. Sacred tradition and sacred Scripture form one sacred deposit of the word of God, which is committed to the Church.[1]

The Question and Answer Catholic Catechism

59. Where do we find the truths revealed by God?

We find the truths revealed by God in Sacred Scripture and Sacred Tradition.

60. How does Sacred Scripture compare with Sacred Tradition?

Both Sacred Scripture and Sacred Tradition are the inspired word of God, and both are forms of divine revelation. Sacred Scripture is divinely inspired writing, whereas Sacred Tradition is the unwritten word of inspired persons.[2]

89. Why is Sacred Tradition of equal authority with the Bible?

The Bible and Sacred Tradition are of equal authority because they are equally the word of God; both derive from the inspired vision of the ancient prophets, and especially from the infinite wisdom of God incarnate who gave to the apostles what he came down on earth to teach, through them, to all of mankind.[3]

TRADITION AND THE WORD OF GOD – SUMMARY OF NEW TESTAMENT TEACHING

The first issue to be addressed in any discussion of spiritual truth is that of authority. To say something is true or false implies an authoritative standard by which we can make such a judgment. But is there such an authoritative stand­ard by which we can judge whether a particular teaching or system is true or false? The answer is an unequivocal ‘yes’. That authoritative standard is the Word of God, the Bible. Jesus Christ himself said of the Bible, ‘Thy word is truth’ (Jn. 17:17). In settling issues of spiritual controversy the Lord Jesus always appealed to the Word of God as an authoritative standard by which to judge truth and false­hood.

Mark’s Gospel records an incident in which certain Sad-ducees came to Jesus to question him. The Sadducees were the religious liberals of Jesus’ day and they rejected many of the teachings espoused by the more orthodox sect of the Pharisees. They did not believe in angels or in the resurrec­tion of the dead. A number of these men came to Jesus to ask him a trick question about life after death. Jesus demolished their trick question but went on to say this:

Is this not the reason you are mistaken, that you do not understand the Scriptures, or the power of God?… But regarding the fact that the dead rise again, have you not read in the book of Moses, in the passage about the burning bush, how God spoke to him, saying, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not the God of the dead, but of the living; you are greatly mistaken (Mk. 12:24,25-27 NASB 1963).

Twice in this passage Christ tells these men they are greatly mistaken in their views. The reason is that they do not understand the Scriptures. He appeals to those Scriptures to correct the false concepts these men held. He points to the Word of God as an authoritative standard by which to judge truth and error. These men are greatly mistaken because the views they hold and the doctrines they teach contradict the Word of God.

Here you have two opposing views of truth. One says there is no resurrection from the dead, the other says there is. How do you determine which is true? You go to the Word of God. The Lord Jesus Christ is the Son of God. He is God in human flesh and therefore whatever he teaches is absolute truth. And according to him the Word of God is the final and authoritative standard by which all claims to truth are to be judged.

This principle obviously has a direct bearing upon the whole issue of tradition. The Roman Catholic Church teaches that tradition as well as the Bible constitutes the revealed Word of God. It teaches that the teaching of the Church Fathers, the Church Councils, and the Traditions of the Church are all ‘one sacred deposit of the Word of God’.

John Hardon S. J. makes the following statements in his Question and Answer Catholic Catechism:

Sacred Tradition is the unwritten word of God that the prophets and apostles received through the inspiration of the Holy Spirit and, under His guidance, the Church has handed on to the Christian world.[4]

Both Sacred Scripture and Sacred Tradition are the inspired word of God, and both are forms of divine revelation. Sacred Scripture is divinely inspired writing, whereas Sacred Tradition is the unwritten word of in­spired persons.[5]

Jesus Christ had some interesting things to say about tradition:

Then some Pharisees and scribes came to Jesus from Jerusalem, saying, ‘Why do Your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread.’ And He answered and said to them, `And why do you yourselves transgress the commandment of God for the sake of your tradition? For God said, “Honor your father and mother”… But you say, “Whoever shall say to his father or mother, ‘Anything of mine you might have been helped by has been given to God,’ he is not to honor his father or his mother.” And thus you invalidated the word of God for the sake of your tradition. You hypocrites, rightly did Isaiah prophesy of you, saying, “This people honors Me with their lips, but their heart is far away from Me. But in vain do they worship Me, teaching as doctrines the precepts of men”‘ (Matt. 15:1-9).

In a parallel passage in Mark 7:5-13 much of the same teaching by Jesus is recorded. The Pharisees ask why the disciples do not walk according to the tradition of the elders. In response Jesus denounces the scribes and Pharisees and their observance of tradition which is in violation of the Word of God. In effect they have elevated the teachings of men above the Scriptures. The following sums up Jesus’ evaluation:

  1. You teach as doctrines the precepts of men.
  2. Neglecting the commandment of God you hold to the tradition of men.
  3. You set aside the commandment of God in order to keep your tradition.
  4. You invalidate the Word of God by your tradition which you have handed down.

We should note that Jesus is not condemning tradition simply because it is tradition. All tradition is not wrong. What he is condemning is the elevating of tradition or the teaching of men to equality with the Word of God. He condemned the scribes and Pharisees for following tradition which violated and invalidated the Word of God. And then he rebuked them for so teaching others.

Tradition is not necessarily wrong, but tradition is not the Word of God, and for tradition to be acceptable to God, it must never contradict or violate the clear teaching of the Bible. All tradition must be judged by the truth of Scripture, including traditions which have their original roots in Scripture. The traditions that the scribes and Pharisees adhered to, but which Jesus denounced, were traditions which had their roots in mistaken interpretations of the Bible.

There is one obvious and definitive test which we can apply to all teaching and tradition to determine if it is true. That test is this: if the tradition or the teaching, even though it arises from the interpretation of a passage of Scripture, contradicts the clear teaching of another portion of Script­ure, then that particular tradition or teaching is incorrect, for Scripture never contradicts Scripture.

The Word of God alone is our final authority, never tradition. We are told in 2 Timothy 3:16,17 that ‘All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be adequate, equipped for every good work.’ All Scripture is inspired and is therefore authoritat­ive. And because it is inspired, that is, because it is the Word of a self-consistent God, it will never contradict itself.

Consequently, we can judge whether or not a particular teaching or tradition is true by comparing it to the Word of God. If it is consistent with the Word of God, then we can accept it as truth. However, if it clearly contradicts the teaching of the Bible or makes the Word of God contradict itself, then we know that it is error, and is to be rejected. Otherwise we shall fall into the same condemnation which Jesus uttered against the Pharisees.

One question this whole issue brings up is this: can the true church of God fall into error? The answer to that question, based upon the history of God’s people in the Bible is ‘yes’. It is possible for the church leadership to fall into error and be led astray from the truth. For example, the apostle Peter was publicly rebuked by Paul for the hypocrisy of which he was guilty (Gal. 2:11-14).

On an earlier occasion the apostle Peter was rebuked by Christ because he tried to hinder the Lord from going to the cross. ‘But He turned and said to Peter, “Get behind Me, Satan! You are a stumbling-block to Me; for you are not setting your mind on God’s interests, but man’s”‘ (Matt. 16:23). The Lord Jesus actually addressed Peter as Satan, for Satan was using Peter to try to divert him from the will of God. This all transpired after Peter had been told that he was to be given the keys of the kingdom of heaven (Matt. 16:18-19).

Of course, the example of God’s chosen people, the Jews, during the time of the Lord Jesus himself, shows us clearly that it is possible for the church’s leadership to be deceived. Jesus’ words about tradition were spoken against the scribes and Pharisees, the religious leadership of God’s chosen people and the true church of that day. They had fallen into error and had become so blind that they failed to recognise

Jesus as the Messiah. They fell into the error of misinterpret­ing the Word of God and of elevating tradition and the teachings of the elders to a level equal in authority to the Scriptures, even though those teachings contradicted the Word of God. In addition to this Jesus claimed that the religious leadership of his day, because of their adherence to tradition and misinterpretation of Scripture, were actually responsible for hindering people from entering the kingdom of God: Woe to you lawyers! For you have taken away the key of knowledge; you did not enter in yourselves, and those who were entering in you hindered’ (Lk. 11:52). ‘But woe to you, scribes and Pharisees, hypocrites, because you shut off the kingdom of heaven from men; for you do not enter in yourselves, nor do you allow those who are entering to go in’ (Matt. 23:13). If this was true of the religious leadership of God’s chosen people in the day of Jesus Christ, there is absolutely no guarantee that a church leadership will not fall into error and mislead people.

Were the Pharisees and scribes of Jesus’ day intentionally trying to deceive people? Not necessarily! Many of them were doing what they sincerely felt was right. But they were wrong and consequently they were deceiving people and leading them astray. Sincerity is no guarantee against error. A man can be sincerely wrong. In the final analysis, as Christ taught, the Word of God is the final authority for determin­ing what is truth and what is error. Any teaching which contradicts the Word of God must be rejected: ‘To the law and to the testimony: if they speak not according to this word, it is because there is no light in them’ (Is. 8:20, A.V.).

Luke records that when Paul came to Berea, and preached the gospel in the local Jewish synagogue, the Bereans ‘were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily, to see whether these things were so’ (Acts 17:11). The Bereans compared Paul’s doctrines with the Word of God to see if his teachings were consistent with the teachings of the Word of God. Only then would they accept the gospel he was preaching. They knew that any teaching that truly originates from God would not contradict what he had already revealed in his Word.

It is in this spirit that we shall examine the teachings of the Roman Catholic Church….

[1] Walter M. Abbot S.J., The Documents of Vatican II (Westchester, IL: Follett Publishing Co., 1966), 177.

[2] John A. Hardon, S.J., The Question and Answer Catholic Catechism (New York, NY: Image Books, Doubleday, 1981), 37.

[3] Ibid., 41.

[4] Ibid.

[5] Ibid., 41.

The Cost of Materialism (Nihilism)

Hat-tip to EVOLUTION NEWS & SCIENCE TODAY for this.

The role played by the Judeo-Christian tradition in the rise of Western science is a contentious topic — but not an obviously emotional one. Or so you might think. Stephen Meyer spoke on the subject at our most recent Dallas Conference on Science and Faith. The video is up now. In a new presentation using the story of Isaac Newton and his investigation of the nature of gravitation as a case study, Meyer recalls an earlier talk he gave at the Dallas Conference on related themes where a young woman, a member of the video crew, broke down in tears as Steve spoke. She later confessed in a communication to us:

Throughout my college career, professors would constantly lecture that based on the evidence they had provided…there should be no way that anyone in the class could believe in God. They’d argue that the science was proven… and God was hence a myth. I was not equipped to present a valid opposition in a debate. I was desperate to find a commonality between my beliefs and my [scientific] education. [Emphasis added.]

“Desperate” is a remarkable word. How many young people are being educated to believe that thinking scientifically means discarding a relationship with God?

[….]

As these comments suggest, the nihilism that is being sown by materialism is not just an intellectual problem. The desperation that goes with it cuts to the heart of many people. If you have children in college, as I do, it’s a very scary thing. Many thanks to Steve Meyer for tackling the science-versus-faith “warfare” myth directly. One viewer notes that he sent the lecture to his “agnostic brother” who is “really into the sciences.” Good idea. 

Bestselling author Stephen Meyer explores how three key Judeo-Christian presuppositions encouraged the rise of modern science, and he explores the influence of faith on the life and work of Sir Isaac Newton. Meyer is Director of the Center for Science and Culture at Discovery Institute and author of Return of the God Hypothesis. This talk was presented at the 2022 Dallas Conference on Science and Faith in January 2022.

Is Martin Luther’s “Plague Advice” Good for Covid?

Personal Statement: J-and-J in May 2020, boosted with Covid, end of December. Raging headache for days. Like a bad cold, slight fever for 2-days, have lost all sense of smell and taste….just in time [/sarcasm] to try out my wife’s Christmas present – an air fryer.

A few thoughts on a Martin Luther quote I have seen used since 2020… first, the quote fashioned by RPT

I am only writing this post because I have just seen a similar Luther quote [albeit mine is more complete] on the Facebook of someone that should know better. One commentor noted:

  • False equivalency, among other logical fallacies. — C.P.

I responded thus (with a slight addition):

Really? A quote about the Black Plague?

The Bubonic plague was a deadly pandemic that wiped out a massive chunk of population in the World during the mid-1300s. In Europe alone the plague wiped out nearly 50% of Europe’s population. Some estimates even claim that Black Death wiped out around two-third of Europe’s population. According to National Geographic the plague killed around 25 million people, almost one-third of Europe’s population (National Geographic). The plague also killed half of London’s population in almost 4 years (Sciencemag). The Bubonic plague is reported to have killed an estimated 75–200 million people (Shipman). Historians report that people died rapidly. The streets were filled with corpses mounted over each other. And the priests were too scared to perform the death rites. Florence, a city of Italy, alone is reported to have 50,000 deaths out of a population of 80,000. The mortality rate was as high as 50% during the Bubonic plague era. (Joshua Mark)

….How serious is Covid-19 exactly? And how will the outcome of the pandemic differ if vaccines were mandatory rather than optional? What additional loss of life can be expected if we do not make vaccination compulsory?

That Covid-19 is serious is beyond question. But let’s look at a few markers to help us evaluate the severity of the risk to humanity.

The deadly Spanish Flu from 1918-1920 is estimated to have killed somewhere between 20-50 million people, or close to 3% of the world’s population. By contrast, Covid-19 has so far killed about 5.3 million people in two years. That represents about 0.07% of the global population. 

How deadly is Covid-19? The overall infection fatality rate (IFR) of Covid has been estimated to be between 0.1% and 0.2%. Quoting from an analysis by Professor John P.A. Ioannidis of multiple studies which calculated inferred IFR by seroprevalence data: 

“Interestingly, despite their differences in design, execution, and analysis, most studies provide IFR point estimates that are within a relatively narrow range.  Seven of the 12 inferred IFRs are in the range 0.07 to 0.20 (corrected IFR of 0.06 to 0.16) which are similar to IFR values of seasonal influenza. Three values are modestly higher (corrected IFR of 0.25-0.40 in Gangelt, Geneva, and Wuhan) and two are modestly lower than this range (corrected IFR of 0.02-0.03 in Kobe and Oise).” (emphasis mine).

For people under 60, the IFR is much lower still. And for vaccinated people, the risk of death from Covid-19 is reduced about ten fold. 

For a vaccinated person, the risk of Covid-19 is no worse than seasonal influenza. 

And this was before Omicron, the new variant which looks set to become the dominant strain around the world in the coming weeks, and so far appears to cause much milder symptoms and a much lower fatality rate. Why are we still in panic mode?

Over the last two years, there were roughly 120 million all cause deaths. Only 5.3 million of those (less than 5% of all deaths) were Covid-19 deaths. Thanks to the media’s scaremongering, there are many people who seem to think that Covid-19 was the leading cause of death in 2020 and 2021. Based on historical mortality data we can estimate that deaths due to cardiovascular disease probably exceeded 40 million over the last two years, while cancer deaths are likely to have exceeded 20 million. That reality does not nullify or make light of the tragic 5.3 million Covid-19 deaths so far. But it helps to put Covid-19 in perspective. …..

Arguing From The Other Side – Onne Vegter Sets Out The Case Against Mandatory Vaccines (December 2021)

AGAIN, this is in no way parallel to even the 1793 Philadelphia yellow fever epidemic. The city had reached about 50,000 residence, and over the course of the fever 5,000 died. That is 5% of that cities population. Comparing…

  • These unparalleled public health actions were enacted for a virus with an infection mortality rate (IFR) roughly similar to seasonal influenza. Stanford’s John P.A. Ioannidis identified 36 studies (43 estimates) along with an additional 7 preliminary national estimates (50 pieces of data) and concluded that among people <70 years old across the world, infection fatality rates ranged from 0.00% to 0.57% with a median of 0.05% across the different global locations (with a corrected median of 0.04%). AIER

Back in June of 2020 I noted the following:

  • The CDC just came out with a report that should be earth-shattering to the narrative of the political class, yet it will go into the thick pile of vital data and information about the virus that is not getting out to the public. For the first time, the CDC has attempted to offer a real estimate of the overall death rate for COVID-19, and under its most likely scenario, the number is 0.26%. Officials estimate a 0.4% fatality rate among those who are symptomatic and project a 35% rate of asymptomatic cases among those infected*jump, which drops the overall infection fatality rate (IFR) to just 0.26% — almost exactly where Stanford researchers pegged it a month ago.RPT

Keep in mind in March of 2020 I noted that the rates would be from 0.03% to 0.25% — not to brag or anything, but I am in the 23-studies lane-lines of the Stanford study mentioned in June. I just couldn’t differentiate between age groups, but that was assumed as the average age of deaths.

All this is to say is that to compare such an even is at best a non-sequitur. Much like the same person’s comparing

Dr. Sarfati, with whom I agree on most things, shows unfortunately his twisted logic on vaccines — all the while calling those who disagree with his position in the slightest: anti-vaxers.”

Here is his posting:

Anti-vaxers: Is there any other vaccine in history that required three doses in a year and yet still didn’t prevent transmission of the virus it was meant to protect against?

Reality: remember your childhood vaccines which kept you safe and which you are depriving your children from.

Here are the two responses I wish to note:

S.L. – I shouldn’t respond because I am not an ‘anti-vaxxer’ (I am vaccinated with every vaccine my GP recommended), but I’d just like to comment on this vaccine schedule. I (and most people my age) received FAR less vaccinations that suggested on the above or the current schedule in Australia. I received 6 vaccinations in my first five years of life in Germany in 1970: tuberculosis, smallpox, measles, diphtheria, polio and whooping cough. Some of these were boosted ONCE. So apart from the occasional influenza vaccine (which I take when the ‘season’ looks particularly ominous) I have had perhaps 15 shots in my life. My children (born in the early millennium in Australia) had many additional vaccinations but still not as many as required above. We followed the increased schedule but spaced out and separated the MMR vaccines at the suggestion of our pediatrician at the time. We also refused the HPV vaccine for both children at 14. They were not about to be sexually active. We decided (with them) that they can choose to take the HPV vaccine as adults. Both kids (19 and 22) are healthy and have always been. Same with me – though I’ve worked in education all my life i.e.. in contact with many different people every day and exposed to every ‘childhood disease’ outbreak you can think of. I have no compelling reason to accept uncritically that vaccinations requirements should have needed to go up the way they have because someone wants to improve our health. lol.

Here is my response as well… a bit shorter:

ME – I honestly do not know. Are those doses minimized due to age? And a single or two dose be given to adults? To Wit….

To support my observational question…. well, somewhat answer it — the ATLANTIC notes the following:

  • ….10 micrograms of RNA in each Pfizer shot, a third of the 30-microgram recipe that’s given to people 12 and older. Further down the road, pending another set of votes, authorizations, and recommendations, kids 4 and younger will get a wee 3 micrograms, a tenth of what their parents get…..

Historically, variola major [smallpox] has a case-fatality rate of about 30% (FDA | TIME). In the United States, the 1952 polio epidemic became the worst outbreak in the nation’s history. Of the nearly 58,000 cases reported that year, 3,145 died and 21,269 were left with mild to disabling paralysis.

(FLASHBACK) Dr. Kelly Victory says delta variant is far, far less lethal

So, even if say 3 adult vaccination shots are needed for such a horrible disease… to require boosters and laws regulating Covid “vaccines,” is not where the evidence leads. The fatality rates and survivability of Covid compared and an argument for vaccinations is moot. Both in the IFR, CFR, and the efficacy of these “vaccines” for Covid are the basis to reject such logic in the OP (original post).

I have also in the past questioned the death rate and other factors are wildly overcounted.

Hospitalization Numbers:

Death Numbers:

Two examples from this post to make a point:

Example One:

A pair of gunshot deaths that counted among COVID fatalities have earned the ire of a county coroner in Colorado. Grand County, in the sparsely-populated (but breathtaking) northwestern quarter of the state, is home to fewer than 15,000 people and has been lucky enough to endure only a handful of deaths related to the Wuhan Virus.

But of those five deaths, County Coroner Brenda Bock says two actually died of gunshot wounds.

Bock sounded furious in her interview with CBS4 News in Denver, and with good reason. Grand County’s economy is heavily reliant on tourism, and as Bock told CBS4, “It’s absurd that they would even put that on there.”

“Would you want to go to a county that has really high death numbers?” she asked, presumably rhetorically. “Would you want to go visit that county because they are contagious? You know I might get it, and I could die if all of a sudden one county has a high death count. We don’t have it, and we don’t need those numbers inflated.”

Bock told CBS4 that because the victims had tested positive for COVID-19 within 30 days of having been shot, the county classified them as “deaths among cases.”

That’s a curious definition, but one required by the national reporting rules created by the Centers for Disease Control and Prevention….

(PJ-MEDIA)

That is literally 40%!

Example two:

  • Just one more of the many examples I could share is the New York Times getting 40% wrong of their “died from Covid-19 under 30-years old” front page news story. Mmmm, no, they didn’t die of Covid.

Another four-zero. Just sayin.

First Omicron Death (With or Of)

Promises, Promises

I.E., if masks work, why don’t they work? If lockdowns work, why don’t lockdowns work?

I think these stories are related to the non-sequitur nature of the OP… in that it is a false equivalency:

Martin Luther would surely be on the “keep society open” side considering the evidence.

Jehovah? Or Yahweh? J-Dubs Miss The Mark As Usual

(Updated from 4-2010)

The name, “Jehovah,” comes from the mixing of two words. Hebrew has no vowels, so how did we end up with God’s name having them? God’s name in the Hebrew was YHWH, but the Jews took the passage of taking God’s name in vain as applying to even just mentioning His name. So, in public readings, the Jews would use such words as ADONAI (or adhonay), meaning LORD. As translations of the scriptures became common, the merging of the two words (YHWH and adonai) became warranted to allow vowels into the word via the changing dialect.

Therefore, the letters a – o – a were taken from adonai and added to YHWH. The result for the English version of God’s name? Yahovah. or Jehovah. Now, the Jehovah Witness would say that Jehovah is the most correct form of God’s name. Unfortunately for them, it is a crude mixture of two.

  • By the way, what does YHWH mean? It is part of the root verb which means, “to be.” Remember Exodus 3:14 where God said I AM is My name? This “I AM” is from the root verb “to be.” God is basically saying that: He is eternal, beyond even the time-space dimension, worthy to be worshipped, followed, and adored as well as being set apart from every other “being” known to Moses or the world.

Back on track. Lets see what some resources say the correct pronunciation of YHWH is:

Jehovah – “False reading of Hebrew YAHWEH.” Webster’s College Dictionary

Jehovah – “Intended as a transition of Hebrew YAHWEH, the vowel points of Hebrew ADHONAY (my lord) being erroneously substituted for those of YAHWEH; from the fact that in some Hebrew manuscripts the vowel points of ADHONAY (used as a euphemism for YAHWEH) were written under the consonants YHWH of YAHWEH to indicate that ADHONAY was to be substituted in oral reading of YAHWEH. Jehovah is a Christian transliteration of the tetragrammaton long assumed by many Christians [not this one] to be the authentic reproduction of the Hebrew sacred name for God but now recognized to be a late hybrid form never used by6 the Jews.” Webster’s Third New International Dictionary

Jehovah – “is an erroneous form of the name of the God of Israel.” Encyclopedia Americana

Jehovah – “the pronunciation ‘Jehovah’ is an error resulting among Christians from combining the consonants YHWH with the vowels of ADHONAY.” Encyclopedia Britannica

Jehovah – “false form of the divine name YAHWEH” New Catholic Encyclopedia

Jehovah – “is a mispronunciation of the Hebrew YHWH the name of God. This pronunciation is grammatically impossible. The form ‘Jehovah’ is a philological impossibility” The Jewish Encyclopedia

Jehovah – “an erroneous pronunciation of the Tetragrammaton, or four-lettered name of God made up of the Hebrew letters Yod He Vav He. The word ‘Jehovah’ therefore is a misreading for which there is no warrant and which makes no sense in hebrew” The Universal Jewish Encyclopedia

Jehovah – “is an erroneous form of the divine name of the covenant God of Israel” The New Schaff-Herzog Encyclopedia

Jehovah – “is an artificial form” The Interpreters Dictionary of the Bible

Jehovah – “the vowels of one word with the consonants of the other were misread as ‘Jehovah’” Encyclopedia International

Jehovah – “is an inaccurate reconstruction of the name of God in the old testament” Merits Student Encyclopedia

Jehovah – “When Christian scholars of Europe first began to study Hebrew, they did not understand what this really meant, and they introduced the hybrid name ‘Jehovah’… The true pronunciation of the name YHWH was never lost. Several early Greek writers of the Christian church testify that the name was pronounced ‘YAHWEH.’ This is confirmed, at least for the vowel of the first syllable of the name, by the shorter form Yah, which is sometimes used in poetry (e.g. Exodus 15:2)… The personal name of God of Israel is written in the Hebrew Bible with the four consonants YHWH and is referred to as the ‘Tetragrammaton.’ At least until the destruction of the First Temple in 586 B.C.E. this name was regularly pronounced with its proper vowels, as is clear from the Lachish Letters, written shortly before that date.” Encyclopedia Judaica

Jehovah – “a supreme deity recognized and the only deity worshipped by Jehovah’s Witnesses.” Webster’s Third New International Dictionary

On page 195 of the Jehovah Witness book, Reasoning from the Scriptures, it reads that the original form was lost, and that no one actually knows the correct pronunciation of the name Yahweh:

As usual, misinformation and misrepresentation.  But if page 195 in this book by the Watchtower disagrees with all the available evidence, the Jehovah Witness will clasp to the Watchtower’s understanding of truth.

 

The Crusades | Dr. Clay Jones (Apologetics315)

(Originally posted May, 2011)

APOLOGETICS315 INTERVIEWS Professor Clay Jones in regards to church history and the Crusades. He deals with some myths and corrects many historical errors in understanding. Apologetics315 interviews can be uploaded via i-Tunes for free:

Assistant Professor of Apologetics, Biola University

Dr. Clay Jones (D. Min and M.Div) is Assistant Professor of Apologetics in the graduate program in Christian Apologetics at Biola University. For several years, Jones was the host of “Content for Truth,” a weekly, call-in-talk radio program (nationally syndicated through the USA Radio Network), which sought to provide a forum for how to think Christianly about issues of the Bible, theology and culture. He has also authored Prepared Defense, an interactive apologetics software program, along with diverse encyclopedia articles on theodicy, evil, and suffering; journal articles on why God ordered the destruction of the Canaanites, and has a forthcoming book, Why God Allows Evil. Dr. Jones has been on the pastoral staff of two large churches and continues to speak widely on why God allows evil; how to think about the Crusades, Inquisitions, Witch-hunts, etc.; the glory that awaits the Christian in heaven; and related topics. (His blog can be found here: CLAYJONES.NET)

The above are these three combined:

The article and books Dr. Jones recommends are here:

One should also visit my large post on the CRUSADES:

I deal — somewhat — with the beginning of the crusades and their cause in an older post, reproduced below:

THE CRUSADES

This is from a philosophy 101 class my son and I took at a local community college. Francis Collins, one of America’s leading scientists and head of the Genome Project for America – one of the most important scientific programs of our day, stepped outside his expertise and tried to don on a cap of a historian at times. Here is my critique of a portion of Collins book[5] for class:

b. Faith in God is harmful, since “throughout history terrible things have been done in the name of religion” (p. 39).

Another favorite of the skeptic.  Here Collins drops the ball in my opinion.  I will critique two aspects of his work: i. his understanding of Islam, and ii. His understanding of comparative crimes.

i. Collins is getting out of his genre a bit.  If I met him I would probably hand him two books by Robert Spencer.  Quickly, before I quote Spencer.  Muhammad personally ordered (and partook in) the slitting of 900 throats of men, women, and children.  Jesus, when Peter cut off the Roman soldiers ear, told Peter to put the sword away and healed the soldiers ear.

The nine founders among the eleven living religions in the world had characters which attracted many devoted followers during their own lifetime, and still larger numbers during the centuries of subsequent history. They were humble in certain respects, yet they were also confident of a great re­ligious mission. Two of the nine, Mahavira and Buddha, were men so strongminded and self-reliant that, according to the records, they displayed no need of any divine help, though they both taught the inexorable cosmic law of Karma. They are not reported as having possessed any consciousness of a supreme personal deity. Yet they have been strangely deified by their followers. Indeed, they themselves have been wor­shipped, even with multitudinous idols.

All of the nine founders of religion, with the exception of Jesus Christ, are reported in their respective sacred scriptures as having passed through a preliminary period of uncertainty, or of searching for religious light. Confucius, late in life, confessed his own sense of shortcomings and his desire for further improvement in knowledge and character. All the founders of the non-Christian religions evinced inconsistencies in their personal character; some of them altered their prac­tical policies under change of circumstances.

Jesus Christ alone is reported as having had a consistent God-consciousness, a consistent character himself, and a con­sistent program for his religion. The most remarkable and valuable aspect of the personality of Jesus Christ is the com­prehensiveness and universal availability of his character, as well as its own loftiness, consistency, and sinlessness.[6]

Not to mention that just saying the Crusades were wrong is almost jeuvinile.  Robert Spencer talks a bit about the lead up to Christendom finally responding — rightly at first, woefully latter.

The Third Crusade (1188-1192). This crusade was proclaimed by Pope Gregory VIII in the wake of Saladin’s capture of Jerusalem and destruction of the Crusader forces of Hattin in 1187. This venture failed to retake Jerusalem, but it did strengthen Outremer, the crusader state that stretched along the coast of the Levant.[7]

The almost Political Correct myth is that the crusades were an unprovoked attack by Europe against the Islamic world.[8] I can see with quoting Tillich and Bonhoeffer, although worthy men to quote, they are typically favorites of the religious left. Robert Schuller and Desmond Tutu on the back of the cover of Collins first edition are also dead give a ways.  So PC thought is entrenched in Collins general outlook on religion and life.  Continuing:

The conquest of Jerusalem in 638 stood as the beginning of centuries of Muslim aggression, and Christians in the Holy Land faced an escalating spiral of persecution. A few examples: Early in the eighth century, sixty Christian pilgrims from Amorium were crucified; around the same time, the Muslim governor of Caesarea seized a group of pilgrims from Iconium and had them all executed as spies – except for a small number who converted to Islam; and Muslims demanded money from pilgrims, threatening to ransack the Church of the Resurrection if they didn’t pay. Later in the eighth century, a Muslim ruler banned displays of the cross in Jerusalem. He also increased the anti-religious tax (jizya) that Christians had to pay and forbade Christians to engage in religious instruction to others, even their own children.

Brutal subordinations and violence became the rules of the day for Christians in the Holy Land. In 772, the caliph al-Mansur ordered the hands of Christians and Jews in Jerusalem to be stamped with a distinctive symbol. Conversions to Christianity were dealt with particularly harshly. In 789, Muslims beheaded a monk who had converted from Islam and plundered the Bethlehem monastery of Saint Theodosius, killing many more monks. Other monasteries in the region suffered the same fate. Early in the ninth century, the persecutions grew so severe that large numbers of Christians fled to Constantinople and other Christians cities. More persecutions in 923 saw additional churches destroyed, and in 937, Muslims went on a Palm Sunday rampage in Jerusalem, plundering and destroying the Church of Calvary and the Church of the Resurrection.[9]

A pastor once made mention to me that to paint a picture of the crusaders in a single year in history is like showing photos and video of Hitler hugging children and receiving flowers from them and then showing photos and video of the Allies attacking the German army. It completely forgets what Hitler and Germany had done prior.

While the church withheld the Bible from most, so the misuse of it wasn’t the case as much as a drive for political supremacy – and in fact was the catalyst for the Reformers and pre-Reformers getting copies of it into the laities hand so they could actually read what the Bible said on such matters – the response by the West’s only large organization to the Islamo-Fascism of the day was in fact a net-good. (Actually showing that God can bring good out of the bad.) This response may have been carried out wrongly at times engendering people’s fears and prejudices, however, the Bible played no role in these fears or prejudices. Mainly because the people involved in these atrocities had no access to a Bible. That aside, the totality of the Crusades [good and bad] was a net moral good for our planet and shows God’s providence over the course of history.

Read more: RPT Homosexuality-A Christian Ethic? (FYI, I need to update this post… a lot)

How the Reformation Shaped Your World

Can one man change the world? The life and work of Martin Luther prove the answer to that question is an unqualified, “yes.” Stephen Cornils of the Wartburg Theological Seminary details the rebellion that fractured a centuries-old religion and changed the course of history.

Are Roman Catholic Views of Tradition, Biblical?

This is from a larger debate between Ken Samples and Fr. Mitch Pacwa . I think this intro does it’s due diligence in explaining many of the false views I have heard from people as of late. In other words, one should not define Protestants as believing Sola Scriptura wrongly, and then responding to this false view.

The below is from an excellent book by William Webster:

  • William Webster, Salvation, The Bible, and Roman Catholicism (Edinburgh, UK: Banner of Truth Trust, 1990), 13-20

AUTHORITATIVE STATEMENTS OF ROMAN CATHOLIC TEACHING ON TRADITION AND THE WORD OF GOD

The Documents of Vatican II

Hence there exist a close connection and communication between sacred tradition and sacred Scripture. For both of them, flowing from the same divine wellspring, in a certain way merge into a unity and tend toward the same end. For sacred Scripture is the word of God inasmuch as it is consigned to writing under the inspiration of the divine Spirit. To the successors of the apostles, sacred tradition hands on in its full purity God’s word, which was entrusted to the apostles by Christ the Lord and the Holy Spirit . . . Consequently, it is not from sacred Scripture alone that the Church draws her certainty about everything which has been revealed. Therefore both sacred tradition and sacred Scripture are to be accepted and venerated with the same sense of devotion and reverence. Sacred tradition and sacred Scripture form one sacred deposit of the word of God, which is committed to the Church.[1]

The Question and Answer Catholic Catechism

59. Where do we find the truths revealed by God?

We find the truths revealed by God in Sacred Scripture and Sacred Tradition.

60. How does Sacred Scripture compare with Sacred Tradition?

Both Sacred Scripture and Sacred Tradition are the inspired word of God, and both are forms of divine revelation. Sacred Scripture is divinely inspired writing, whereas Sacred Tradition is the unwritten word of inspired persons.[2]

89. Why is Sacred Tradition of equal authority with the Bible?

The Bible and Sacred Tradition are of equal authority because they are equally the word of God; both derive from the inspired vision of the ancient prophets, and especially from the infinite wisdom of God incarnate who gave to the apostles what he came down on earth to teach, through them, to all of mankind.[3]

TRADITION AND THE WORD OF GOD – SUMMARY OF NEW TESTAMENT TEACHING

The first issue to be addressed in any discussion of spiritual truth is that of authority. To say something is true or false implies an authoritative standard by which we can make such a judgment. But is there such an authoritative stand­ard by which we can judge whether a particular teaching or system is true or false? The answer is an unequivocal ‘yes’. That authoritative standard is the Word of God, the Bible. Jesus Christ himself said of the Bible, ‘Thy word is truth’ (Jn. 17:17). In settling issues of spiritual controversy the Lord Jesus always appealed to the Word of God as an authoritative standard by which to judge truth and false­hood.

Mark’s Gospel records an incident in which certain Sad-ducees came to Jesus to question him. The Sadducees were the religious liberals of Jesus’ day and they rejected many of the teachings espoused by the more orthodox sect of the Pharisees. They did not believe in angels or in the resurrec­tion of the dead. A number of these men came to Jesus to ask him a trick question about life after death. Jesus demolished their trick question but went on to say this:

Is this not the reason you are mistaken, that you do not understand the Scriptures, or the power of God?… But regarding the fact that the dead rise again, have you not read in the book of Moses, in the passage about the burning bush, how God spoke to him, saying, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not the God of the dead, but of the living; you are greatly mistaken (Mk. 12:24,25-27 NASB 1963).

Twice in this passage Christ tells these men they are greatly mistaken in their views. The reason is that they do not understand the Scriptures. He appeals to those Scriptures to correct the false concepts these men held. He points to the Word of God as an authoritative standard by which to judge truth and error. These men are greatly mistaken because the views they hold and the doctrines they teach contradict the Word of God.

Here you have two opposing views of truth. One says there is no resurrection from the dead, the other says there is. How do you determine which is true? You go to the Word of God. The Lord Jesus Christ is the Son of God. He is God in human flesh and therefore whatever he teaches is absolute truth. And according to him the Word of God is the final and authoritative standard by which all claims to truth are to be judged.

This principle obviously has a direct bearing upon the whole issue of tradition. The Roman Catholic Church teaches that tradition as well as the Bible constitutes the revealed Word of God. It teaches that the teaching of the Church Fathers, the Church Councils, and the Traditions of the Church are all ‘one sacred deposit of the Word of God’.

John Hardon S. J. makes the following statements in his Question and Answer Catholic Catechism:

Sacred Tradition is the unwritten word of God that the prophets and apostles received through the inspiration of the Holy Spirit and, under His guidance, the Church has handed on to the Christian world.[4]

Both Sacred Scripture and Sacred Tradition are the inspired word of God, and both are forms of divine revelation. Sacred Scripture is divinely inspired writing, whereas Sacred Tradition is the unwritten word of in­spired persons.[5]

Jesus Christ had some interesting things to say about tradition:

Then some Pharisees and scribes came to Jesus from Jerusalem, saying, ‘Why do Your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread.’ And He answered and said to them, `And why do you yourselves transgress the commandment of God for the sake of your tradition? For God said, “Honor your father and mother”… But you say, “Whoever shall say to his father or mother, ‘Anything of mine you might have been helped by has been given to God,’ he is not to honor his father or his mother.” And thus you invalidated the word of God for the sake of your tradition. You hypocrites, rightly did Isaiah prophesy of you, saying, “This people honors Me with their lips, but their heart is far away from Me. But in vain do they worship Me, teaching as doctrines the precepts of men”‘ (Matt. 15:1-9).

In a parallel passage in Mark 7:5-13 much of the same teaching by Jesus is recorded. The Pharisees ask why the disciples do not walk according to the tradition of the elders. In response Jesus denounces the scribes and Pharisees and their observance of tradition which is in violation of the Word of God. In effect they have elevated the teachings of men above the Scriptures. The following sums up Jesus’ evaluation:

  1. You teach as doctrines the precepts of men.
  2. Neglecting the commandment of God you hold to the tradition of men.
  3. You set aside the commandment of God in order to keep your tradition.
  4. You invalidate the Word of God by your tradition which you have handed down.

We should note that Jesus is not condemning tradition simply because it is tradition. All tradition is not wrong. What he is condemning is the elevating of tradition or the teaching of men to equality with the Word of God. He condemned the scribes and Pharisees for following tradition which violated and invalidated the Word of God. And then he rebuked them for so teaching others.

Tradition is not necessarily wrong, but tradition is not the Word of God, and for tradition to be acceptable to God, it must never contradict or violate the clear teaching of the Bible. All tradition must be judged by the truth of Scripture, including traditions which have their original roots in Scripture. The traditions that the scribes and Pharisees adhered to, but which Jesus denounced, were traditions which had their roots in mistaken interpretations of the Bible.

There is one obvious and definitive test which we can apply to all teaching and tradition to determine if it is true. That test is this: if the tradition or the teaching, even though it arises from the interpretation of a passage of Scripture, contradicts the clear teaching of another portion of Script­ure, then that particular tradition or teaching is incorrect, for Scripture never contradicts Scripture.

The Word of God alone is our final authority, never tradition. We are told in 2 Timothy 3:16,17 that ‘All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be adequate, equipped for every good work.’ All Scripture is inspired and is therefore authoritat­ive. And because it is inspired, that is, because it is the Word of a self-consistent God, it will never contradict itself.

Consequently, we can judge whether or not a particular teaching or tradition is true by comparing it to the Word of God. If it is consistent with the Word of God, then we can accept it as truth. However, if it clearly contradicts the teaching of the Bible or makes the Word of God contradict itself, then we know that it is error, and is to be rejected. Otherwise we shall fall into the same condemnation which Jesus uttered against the Pharisees.

One question this whole issue brings up is this: can the true church of God fall into error? The answer to that question, based upon the history of God’s people in the Bible is ‘yes’. It is possible for the church leadership to fall into error and be led astray from the truth. For example, the apostle Peter was publicly rebuked by Paul for the hypocrisy of which he was guilty (Gal. 2:11-14).

On an earlier occasion the apostle Peter was rebuked by Christ because he tried to hinder the Lord from going to the cross. ‘But He turned and said to Peter, “Get behind Me, Satan! You are a stumbling-block to Me; for you are not setting your mind on God’s interests, but man’s”‘ (Matt. 16:23). The Lord Jesus actually addressed Peter as Satan, for Satan was using Peter to try to divert him from the will of God. This all transpired after Peter had been told that he was to be given the keys of the kingdom of heaven (Matt. 16:18-19).

Of course, the example of God’s chosen people, the Jews, during the time of the Lord Jesus himself, shows us clearly that it is possible for the church’s leadership to be deceived. Jesus’ words about tradition were spoken against the scribes and Pharisees, the religious leadership of God’s chosen people and the true church of that day. They had fallen into error and had become so blind that they failed to recognise

Jesus as the Messiah. They fell into the error of misinterpret­ing the Word of God and of elevating tradition and the teachings of the elders to a level equal in authority to the Scriptures, even though those teachings contradicted the Word of God. In addition to this Jesus claimed that the religious leadership of his day, because of their adherence to tradition and misinterpretation of Scripture, were actually responsible for hindering people from entering the kingdom of God: Woe to you lawyers! For you have taken away the key of knowledge; you did not enter in yourselves, and those who were entering in you hindered’ (Lk. 11:52). ‘But woe to you, scribes and Pharisees, hypocrites, because you shut off the kingdom of heaven from men; for you do not enter in yourselves, nor do you allow those who are entering to go in’ (Matt. 23:13). If this was true of the religious leadership of God’s chosen people in the day of Jesus Christ, there is absolutely no guarantee that a church leadership will not fall into error and mislead people.

Were the Pharisees and scribes of Jesus’ day intentionally trying to deceive people? Not necessarily! Many of them were doing what they sincerely felt was right. But they were wrong and consequently they were deceiving people and leading them astray. Sincerity is no guarantee against error. A man can be sincerely wrong. In the final analysis, as Christ taught, the Word of God is the final authority for determin­ing what is truth and what is error. Any teaching which contradicts the Word of God must be rejected: ‘To the law and to the testimony: if they speak not according to this word, it is because there is no light in them’ (Is. 8:20, A.V.).

Luke records that when Paul came to Berea, and preached the gospel in the local Jewish synagogue, the Bereans ‘were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily, to see whether these things were so’ (Acts 17:11). The Bereans compared Paul’s doctrines with the Word of God to see if his teachings were consistent with the teachings of the Word of God. Only then would they accept the gospel he was preaching. They knew that any teaching that truly originates from God would not contradict what he had already revealed in his Word.

It is in this spirit that we shall examine the teachings of the Roman Catholic Church….

[1] Walter M. Abbot S.J., The Documents of Vatican II (Westchester, IL: Follett Publishing Co., 1966), 177.

[2] John A. Hardon, S.J., The Question and Answer Catholic Catechism (New York, NY: Image Books, Doubleday, 1981), 37.

[3] Ibid., 41.

[4] Ibid.

[5] Ibid., 41.

Is Christianity Bad News for Women? (Amy Orr-Ewing)

Center for Public Christianity (2017) – Amy Orr-Ewing delivers the 2017 Richard Johnson Lecture at NSW Parliament House.

Q & A