Saturday, March 28, 2015

What If... ?

"We seek to preserve peace by fighting a war,
or to advance freedom by subsidizing dictatorships,
or to 'win the hearts and minds of the people' by
poisoning their crops and burning their villages
and confining them in concentration camps;

we seek to uphold the 'truth' of our cause with lies,
or to answer conscientious dissent with
threats and slurs and intimidations. . . . 

I  have come to the realization that
I can no longer imagine a war that
I would believe to be either useful or necessary.
I would be against any war."

- Wendell Berry, February 10, 1968 [cf., activism]



What If... ?







make love; not war.

We live in a world,
buried in hate and filled with judgement.
A world covered in fear,
fighting a war because of our greed,
or maybe to try and cure ourselves,
from the fear we feel inside.

Some days I feel so alone,
watching the war for something,
that we can only define as greed.
Some days it feels as though,
the world has forgotten compassion.
We can think of anything else,
but money, greed and our own happiness.

We make reasons,
that change like seasons,
to why we fight,
and why we kill.
First its safety, then change,
then its to help.
but all we're doing is destroying,
and watch as people lose faith.

The world we live in today is nothing simple,
we fear those who aren't like us,
we fear anything that's different.
We push people around,
make them hate themselves for what they're not.
Make them slowly fade away,
because they don't see things our ways.

Just because they're different,
sometimes even because of who they love.
Some days I feel myself losing faith,
wondering if this will ever stop,
wondering if people will just learn to love.

But some days I do find hope,
because not everything in this world is wrong,
maybe if we just remembered a little compassion,
and try ed not to judge so much,
the world would be a little better.

by one second regrets poetry







Bombs Away
Written by Jonathan Thulin and Rachael Lampa

1: The bombs have dropped and I've fallen on my face
I made my decision and I'm feeling disgraced
But I won't stop till it's done
My fire and glow will be fading out soon 
Cause my conscience broke and my heart's out of tune
but I won't stop till it's done, no I won't stop till it's done

Chorus: Bombs away, Bombs away to my heart
To my heart bombs away

2: The devil came knocking at the door of my dreams
I knew it was wrong but my mind felt so free
Now I won't stop till it's done, no I won't stop
Till it's done

Chorus:

Bridge: The battle of me and myself is exploding me
The fire is gaining on me and I'm letting it
I'm searching the heaven's and earth for the end of me
So here I am, here I am

Light the fuse cause my heart's gonna blow





Love Can Change the World
by Aaron Niequist

bridges are more beautiful than bombs are
bridges are more beautiful than bombs
listening is louder than a lecture
listening is louder than a shout

but Love – Love can change the world
oh do we still believe that
Love – Love can change the world
oh do we still believe in

Love – Love
God is Love, our God is Love and
Love can change the world

an open hand is stronger than a fist is
an open hand is stronger than a fist
wonder is more valuable than Wall Street
wonder is more valuable than gold

repeat chorus

may we never stop this dreaming
of a better world
may we never stop believing
in the impossible

Women: God is love
repeat chorus

©2005 AARONieq Music









Brothers & Sisters
A change has come


A change in the way
we look at people and things
a change in the way we feel
are felt
see
and are seen
To feel beautiful we must become beautiful

Loving ourselves more than we love the lie
You know the one you tell yourself
to feel secure
or the one you told,
just the other day to spare his feelings...
yeah that’s it,
(it didn’t have a thing to do with compromising your security)

the one that bought
a nations love
with terror
the one they sold us
to pimp our fear
to fuel tanks
the one that bought and lost your house
and sent your man to jail

To feel beautiful we must become beautiful
as a nation
as a nation within a nation
as family and community
as humans
not given to fight
until we know
and believe in
what we are fighting for
as lovers & friends
we must choose to
make love, not war

Jessica Holter

Make Love, Not War

You hear shouts “stop the killing”, 
Though people stay so violent, cruel. 
Is there hope for the healing? 
Our nature always has been dual. 

As someone gives you pretty smile, 
The other hides his drowned eyes. 
Where there was no place for guile, 
Now wars break out, heaven cries. 

Men take their homicidal guns, 
Drops of the rain are getting red 
And The Creator dooms his sons 
To strangle in the blood they shed. 

Forgotten of the sense of love, 
They get obsessed and then resigned. 
Eternal fight – it’s not enough, 
Their clemency is left behind. 

But we can love; do you remember? 
It is salvation, perfect cure. 
Frozen hearts get brittle, tender, 
Rid of ice cover that’s impure. 

This is enveloping your skin 
Like ocean caressing shore, 
When everything becomes serene. 
People, let us make love, not war.







6 Products You Should Consider Abandoning





6 Products You Should Consider Abandoning
The price of buying disposable products is often higher than we think.
http://www.relevantmagazine.com/reject-apathy/6-products-you-should-consider-abandoning

by Jesse Carey
March 26, 2015

Every day, Americans spend hundreds of millions of dollars on goods, groceries, clothes and food, often with little thought to the environmental and social costs to our consumerism. Convenience and low-costs may be appealing as customers, but the price of buying disposable products is often higher than we think.

Here’s a look six costly everyday products that you should consider abandoning.

K-Cups

The single-serve coffee pods for Keurig machines are so popular that if you lined up every one sold in 2014 alone, they’d circle the earth more than a dozen times. The problem is that because of the plastic used to make them, they’re resistant to recycling methods, and a fully recyclable version is still years away. Even the inventor of the K-Cup told The Atlantic he thinks the product is a bad idea: “I feel bad sometimes that I ever did it … I don't have one. They're kind of expensive to use. Plus it’s not like drip coffee is tough to make.”

Bottled Water

Bottled water isn’t just wasteful. It doesn’t really make sense. With the availability of filters for tap water (which is already held to high health standards; from the Mayo Clinic: “Tap water and bottled water are generally comparable in terms of safety”), purchasing individual, disposable bottles can be bad for your wallet and the environment. Every year, at least 17 million barrels of oil are used to produce the bottles—enough to keep gas in a million cars for an entire year. That doesn’t account for the amount of gasoline used to transport it. And, according to one study, 80 percent of the bottles never even get recycled. That means most of those clear plastic bottles end up in landfills, or worse, in the ocean.

Microbeads

Those tiny beads now found in many liquid soaps may be good at “exfoliating” your skin, but their environmental toll is so high, several areas have banned products that contain them. The problem is, the beads are so small that they get past water treatment filters and end up in bodies of water. That means animals—and people—who use those lakes and rivers for drinking water sources run the risk of ingesting them.

Cheap Clothes

Everyone likes low prices. But when it comes to fast fashion, there’s a big cost to cheap clothes. Many garment industry employees in countries like Bangladesh—where a 2013 factory collapse killed 117 workers—have often worked in unsafe conditions for unfair wages. Some of the makers of cheap clothes that are found in many American stores, also have terrible environmental records, especially in countries where loose regulations are easily abused. Though some improvements are being made, avoiding cheap, disposable clothes in favor of brands that have made a commitment to ethical working conditions and sustainable practices in their supply chains can help eliminate the trend of disposable “fast fashion.”

Non-Ethically Sourced Chocolate

Because supply chains are often so complex, even large, well-known brands may be using cocoa that was obtained through the use of unethical labor practices. Child labor, unfair wages and dangerous working conditions are common in the West African chocolate industry, where 70 percent of all cocoa is grown. Thankfully, there are steps you can take to make a difference. As we highlighted in a piece last fall, “Groups like Stop the Traffik and Food Is Power are working to educate consumers through fact sheets and even downloadable apps about how to purchase chocolate that was not produce by child or slave labor.”

Plastic Grocery Bags

From the Worldwatch Institute: “Every year, Americans reportedly throw away 100 billion plastic grocery bags, which can clog drains, crowd landfills and leave an unsightly blot on the landscape.” Those thin plastic bags you use to carry your groceries are made from petroleum-based materials that drain resources and wreak havoc on wildlife—especially when they end up in the ocean. Durable, reusable fabric bags aren’t just more convenient (each one can carry a bunch of groceries), they are also more cost effective: Many groceries stores now offer discounts to customers who use them.



The Historical Context of the Gospel of Mark's Ending





Turning to the earliest theological traditions of the first century church let us see how its earliest liturgical and doctrinal confessions were interwoven into the very text of the gospel of Mark itself - specifically its ending in chapter 16:9-20. By this handiwork of the church's textual editorialists we may then determine the importance this liturgical confession held for the early church of Jesus Christ. To do this I have chosen James Tabor's article to lead out in this discussion. And though he may use hard language in his analysis we need only to recontextualize his helpful insights of the early church's redactions to see all too plainly for ourselves the importance these ecclesiastical texts held for the earliest Christians regarding Christ's Resurrection and Great Commission.

Nor was this emendation unknown by the church's collegial ranks in its study of the bible's original manuscripts. Nor in today's newer publications which helpfully provide a footnote like to the one we have here from the ESV bible below (which I use as my present bible of choice over my much amended and very dog-earred NASB version I had used in college and seminary. Which itself had replaced the red-lettered KJV bible I grew up with as a boy to read at home, in Sunday School, and VBS).

Moreover, within the proceeding discussion is the idea that theologising God's Word is nothing new. Both the ancient Jews and ancient Christians did the same but with the difference that each group was rehearsing God's former revelation which had come to them by various means and forms, lessons and events. Either personally or as clans, tribes, or people groups. So that within the corpus of the Old and New Testaments we may behold its hymns, psalms, prayers, petitions, and confessions.

However, the difference here is that these teachings were not considered "external" to God's Word as the gospel of Mark's later addition was held by its latter emendation. How this is different is another subject for another time but suffice it to say both the Jewish and Christian faiths were actively engaged in theologising their understanding of God's Word even as we are today as externalising influencers upon its internalized texts that was itself at one time externalised in its initial traditions and revelations. Which should give us pause as to why we shouldn't read the bible literally but literarily. Enough said. Onwards!

R.E. Slater
March 13, 2015


Mark 16
English Standard Version (ESV)

The Resurrection

16 When the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bought spices, so that they might go and anoint him. 2 And very early on the first day of the week, when the sun had risen, they went to the tomb. 3 And they were saying to one another, “Who will roll away the stone for us from the entrance of the tomb?” 4 And looking up, they saw that the stone had been rolled back—it was very large. 5 And entering the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were alarmed. 6 And he said to them, “Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He has risen; he is not here. See the place where they laid him. 7 But go, tell his disciples and Peter that he is going before you to Galilee. There you will see him, just as he told you.” 8 And they went out and fled from the tomb, for trembling and astonishment had seized them, and they said nothing to anyone, for they were afraid.

[Some of the earliest manuscripts do not include 16:9–20.][a]

Jesus Appears to Mary Magdalene

9 [[Now when he rose early on the first day of the week, he appeared first toMary Magdalene, from whom he had cast out seven demons. 10 She went and told those who had been with him, as they mourned and wept. 11 But when they heard that he was alive and had been seen by her, they would not believe it.

Jesus Appears to Two Disciples

12 After these things he appeared in another form to two of them, as they were walking into the country. 13 And they went back and told the rest, but they did not believe them.

The Great Commission

14 Afterward he appeared to the eleven themselves as they were reclining at table, and he rebuked them for their unbelief and hardness of heart, becausethey had not believed those who saw him after he had risen. 15 And he said to them, “Go into all the world and proclaim the gospel to the whole creation.16 Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. 17 And these signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues; 18 they will pick up serpents with their hands; and if they drink any deadly poison, it will not hurt them; they will lay their hands on the sick, and they will recover.”

19 So then the Lord Jesus, after he had spoken to them, was taken up into heaven and sat down at the right hand of God. 20 And they went out and preached everywhere, while the Lord worked with them and confirmed the message by accompanying signs.]]

ESV Footnotes:

Mark 16:9 Some manuscripts end the book with 16:8; others include verses 9–20 immediately after verse 8. At least one manuscript inserts additional material after verse 14; some manuscripts include after verse 8 the following: But they reported briefly to Peter and those with him all that they had been told. And after this, Jesus himself sent out by means of them, from east to west, the sacred and imperishable proclamation of eternal salvation. These manuscripts then continue with verses 9–20







The “Strange” Ending of the Gospel of Mark and Why It Makes All the Difference

http://www.biblicalarchaeology.org/daily/biblical-topics/new-testament/the-strange-ending-of-the-gospel-of-mark-and-why-it-makes-all-the-difference/

James Tabor presents a new look at the original text of the earliest Gospel

James Tabor • 02/02/2015

This article was originally published on Dr. James Tabor’s popular Taborblog, a site that discusses and reports on “‘All things biblical’ from the Hebrew Bible to Early Christianity in the Roman World and Beyond.” Bible History Daily first republished the article with consent of the author in April 2013. Visit Taborblog today, or scroll down to read a brief bio of James Tabor below.

"And they went out and fled from the tomb, for trembling and
astonishment had seized them, and they said nothing."

Most general Bible readers have the mistaken impression that Matthew, the opening book of the New Testament, must be our first and earliest Gospel, with Mark, Luke and John following. The assumption is that this order of the Gospels is a chronological one, when in fact it is a theological one.

Scholars and historians are almost universally agreed that Mark is our earliest Gospel–by several decades, and this insight turns out to have profound implications for our understanding of the “Jesus story” and how it was passed down to us in our New Testament Gospel traditions.

The problem with the Gospel of Mark for the final editors of the New Testament was that it was grossly deficient. First it is significantly shorter than the other Gospels–with only 16 chapters compared to Matthew (28), Luke (24) and John (21). But more importantly is how Mark begins his Gospel and how he ends it.

  • He has no account of the virgin birth of Jesus–or for that matter, any birth of Jesus at all. In fact, Joseph, husband of Mary, is never named in Mark’s Gospel at all–and Jesus is called a “son of Mary,” see my previous post on this here.
  • But even more significant is Mark’s strange ending. He has no appearances of Jesus following the visit of the women on Easter morning to the empty tomb!

Like the other three Gospels Mark recounts the visit of Mary Magdalene and her companions to the tomb of Jesus early Sunday morning. Upon arriving they find the blocking stone at the entrance of the tomb removed and a young man–notice–not an angel–tells them:

“Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He has risen; he is not here. See the place where they laid him. But go, tell his disciples and Peter that he is going before you to Galilee. There you will see him, just as he told you.” And they went out and fled from the tomb, for trembling and astonishment had seized them, and they said nothing (Mark 16:6-8)

And there the Gospel simply ends!

Mark gives no accounts of anyone seeing Jesus as Matthew, Luke, and John later report. In fact, according to Mark, any future epiphanies or “sightings” of Jesus will be in the north, in Galilee, not in Jerusalem.


This original ending of Mark was viewed by later Christians as so deficient that not only was Mark placed second in order in the New Testament, but various endings were added by editors and copyists in some manuscripts to try to remedy things.

The longest concocted ending, which became Mark 16:9-19, became so treasured that it was included in the King James Version of the Bible, favored for the past 500 years by Protestants, as well as translations of the Latin Vulgate, used by Catholics. This meant that for countless millions of Christians it became sacred scripture–but it is patently bogus. You might check whatever Bible you use and see if the following verses are included–the chances are good they they will be, since the Church, by and large, found Mark’s original ending so lacking.

Here is that forged ending of Mark:

Now when he rose early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. She went and told those who had been with him, as they mourned and wept. But when they heard that he was alive and had been seen by her, they would not believe it. After these things he appeared in another form to two of them, as they were walking into the country. And they went back and told the rest, but they did not believe them. Afterward he appeared to the eleven themselves as they were reclining at table, and he rebuked them for their unbelief and hardness of heart, because they had not believed those who saw him after he had risen. And he said to them, “Go into all the world and proclaim the gospel to the whole creation. Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. And these signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues; they will pick up serpents with their hands; and if they drink any deadly poison, it will not hurt them; they will lay their hands on the sick, and they will recover. So then the Lord Jesus, after he had spoken to them, was taken up into heaven and sat down at the right hand of God. And they went out and preached everywhere, while the Lord worked with them and confirmed the message by accompanying signs.


Even though this ending is patently false, people loved it, and to this day conservative Christians regularly denounce “liberal” scholars who point out this forgery, claiming that they are trying to destroy “God’s word.”

The evidence is clear. This ending is not found in our earliest and most reliable Greek copies of Mark. In A Textual Commentary on the Greek New Testament, Bruce Metzger writes: “Clement of Alexandria and Origen [early third century] show no knowledge of the existence of these verses; furthermore Eusebius and Jerome attest that the passage was absent from almost all Greek copies of Mark known to them.”1 The language and style of the Greek is clearly not Markan, and it is pretty evident that what the forger did was take sections of the endings of Matthew, Luke and John (marked respectively in red, blue, and purple above) and simply create a “proper” ending.

Even though this longer ending became the preferred one, there are two other endings, one short and the second an expansion of the longer ending, that also show up in various manuscripts:

[I] But they reported briefly to Peter and those with him all that they had been told. And after these things Jesus himself sent out through them, from east to west, the sacred and imperishable proclamation of eternal salvation.

[II] This age of lawlessness and unbelief is under Satan, who does not allow the truth and power of God to prevail over the unclean things of the spirits [or, does not allow what lies under the unclean spirits to understand the truth and power of God]. Therefore reveal your righteousness now’ – thus they spoke to Christ. And Christ replied to them, ‘The term of years of Satan’s power has been fulfilled, but other terrible things draw near. And for those who have sinned I was handed over to death, that they may return to the truth and sin no more, in order that they may inherit the spiritual and incorruptible glory of righteousness that is in heaven.

I trust that the self-evident spuriousness of these additions is obvious to even the most pious readers. One might in fact hope that Christians who are zealous for the “inspired Word of God” would insist that all three of these bogus endings be recognized for what they are–forgeries.

That said, what about the original ending of Mark? Its implications are rather astounding for Christian origins. I have dealt with this issue more generally in my post, “What Really Happened on Easter Morning,” that sets the stage for the following implications.

1. Since Mark is our earliest Gospel, written according to most scholars around the time of the destruction of Jerusalem by the Romans in 70 CE, or perhaps in the decade before, we have strong textual evidence that the first generation of Jesus followers were perfectly fine with a Gospel account that recounted no appearances of Jesus. We have to assume that the author of Mark’s Gospel did not consider his account deficient in the least and he was either passing on, or faithfully promoting, what he considered to be the authentic Gospel. What most Christians do when they think about Easter is ignore Mark. Since Mark knows nothing of any appearances of Jesus as a resuscitated corpse in Jerusalem, walking about, eating and showing his wounds, as recounted by Matthew, Luke and John, those stories are simply allowed to “fill in” for his assumed deficiency. In other words, no one allows Mark to have a voice. What he lacks, ironically, serves to marginalize and mute him!

2. Alternatively, if we decide to listen to Mark, who is our first gospel witness, what we learn is rather amazing. In Mark, on the last night of Jesus’ life, he told his intimate followers following their meal, “But after I am raised up, I will go before you to Galilee” (Mark 14:28). What Mark believes is that Jesus has been “lifted up” or “raised up” to the right hand of God and that the disciples would “see” him in Galilee. Mark knows of no accounts of people encountering the revived corpse of Jesus, wounds and all, walking around Jerusalem. His tradition is that the disciples experienced their epiphanies of Jesus once they returned to Galilee after the eight-day Passover festival and had returned to their fishing in despair. This is precisely what we find in the Gospel of Peter, where Peter says:

Now it was the final day of the Unleavened Bread; and many went out returning to their home since the feast was over. But we twelve disciples of the Lord were weeping and sorrowful; and each one, sorrowful because of what had come to pass, departed to his home. But I, Simon Peter, and my brother Andrew, having taken our nets, went off to the sea. And there was with us Levi of Alphaeus whom the Lord …

You can read more about this fascinating “lost” Gospel of Peter here, but this ending, where the text happens to break off, is most revealing. What we see here is precisely parallel to Mark. The disciples returned to their homes in Galilee in despair, resuming their occupations, and only then did they experience “sightings” of Jesus. Strangely, this tradition shows up in an appended ending to the Gospel of John–chapter 21, where a group of disciples are back to their fishing, and Matthew knows the tradition of a strange encounter on a designated mountain in Galilee, where some of the eleven apostles even doubt what they are seeing (Matthew 28:16-17).

Galilee is one of the most evocative locales in the New Testament—the area where Jesus was raised, where many of the Apostles came from, and where Jesus first began to preach. In the FREE eBook The Galilee that Jesus Knew, Bible and archaeology experts will expand your knowledge of this important region, focusing on how Jewish the area was in Jesus’ time, on the ports and the fishing industry that were so central to the region, and on several sites where Jesus likely stayed and preached.

The faith that Mark reflects, namely that Jesus has been “raised up” or lifted up to heaven, is precisely parallel to that of Paul–who is the earliest witness to this understanding of Jesus’ resurrection. You can read my full exposition of Paul’s understanding “the heavenly glorified Christ,” whom he claims to encounter, here. And notably, he parallels his own visionary experience to that of Peter, James and the rest of the apostles. What this means is that when Paul wrote, in the 50s CE, this was the resurrection faith of the early followers of Jesus! Since Matthew, Luke and John come so much later and clearly reflect the period after 70 CE when all of the first witnesses were dead–including Peter, Paul and James the brother of Jesus, they are clearly 2nd generation traditions and should not be given priority.

Mark begins his account with the line “The Gospel of Jesus Christ the Son of God” (Mark 1:1). Clearly for him, what he subsequently writes is that “Gospel,” not a deficient version that needs to be supplemented or “fixed” with later alternative traditions about Jesus appearing in a resuscitated body Easter weekend in Jerusalem.

Finally, what we recently discovered in the Talpiot tomb under the condominium building, not 200 feet from the “Jesus family” tomb, offers a powerful testimony to this same kind of early Christian faith in Jesus’ resurrection. On one of the ossuaries, or bone boxes in this tomb, is a four-line Greek inscription which I have translated as: I Wondrous Yehovah lift up–lift up! And this is next to a second ossuary representing the “sign of Jonah” with a large fish expelling the head of a human stick figure, recalling the story of Jonah. In that text Jonah sees himself as having passed into the gates of Sheol or death, from which he utters a prayer of salvation from the belly of the fish: “O Yehovah my God, you lifted up my life from the Pit!” (Jonah 2:6). It is a rare thing when our textual evidence seems to either reflect or correspond to the material evidence and I believe in the case of the two Talpiot tombs, and the early resurrection faith reflected in Paul and Mark, that is precisely what we have.2 That this latest archaeological evidence corresponds so closely to Mark and Paul, our first witnesses to the earliest Christian understanding of Jesus’ resurrection, I find to be most striking.

---


Dr. James Tabor is a professor of Christian origins and ancient Judaism in the Department of Religious Studies at the University of North Carolina at Charlotte. Since earning his Ph.D. at the University of Chicago in 1981, Tabor has combined his work on ancient texts with extensive field work in archaeology in Israel and Jordan, including work at Qumran, Sepphoris, Masada and Wadi el-Yabis in Jordan. Over the past decade he has teamed up with with Shimon Gibson to excavate the “John the Baptist” cave at Suba, the “Tomb of the Shroud” discovered in 2000, Mt Zion and, along with Rami Arav, he has been involved in the re-exploration of two tombs in East Talpiot including the controversial “Jesus tomb.” Tabor is the author of the popular Taborblog, and several of his recent posts have been featured in Bible History Daily as well as the Huffington Post. His latest book, Paul and Jesus: How the Apostle Transformed Christianity has become a immediately popular with specialists and non-specialists alike. You can find links to all of Dr. Tabor’s web pages, books, and projects at jamestabor.com.


Notes

1. Bruce Metzger, A Textual Commentary on the Greek New Testament, 2nd edition, (Hendrickson Publishers, 2005), 123. Metzger also states: “The last twelve verses of the commonly received text of Mark are absent from the two oldest Greek manuscripts (? and B), 20 from the Old Latin codex Bobiensis, the Sinaitic Syriac manuscript, about one hundred Armenian manuscripts, 21 and the two oldest Georgian manuscripts (written a.d. 897 and a.d. 913).”

Correction: In the original publication of this article, Bruce Metzger’s statement “Clement of Alexandria and Origen show no knowledge of the existence of these verses; furthermore Eusebius and Jerome attest that the passage was absent from almost all Greek copies of Mark known to them” (Metzger, 2005, p.123) was not appropriately referenced as a quotation from Metzger. We thank our careful reader James Snapp, Jr., of Curtisville Christian Church in Indiana, for bringing this to our attention. —Ed.

2. We offer a full exposition of these important discoveries in our recent book, The Jesus Discovery. The book is a complete discussion of both Talpiot tombs with full documentation, with full chapters on Mary Magdalene, Paul, the James ossuary, DNA tests, and much more. You can read my preliminary report on these latest “Jonah” related findings at the web site Bible & Interpretation, here, and a good account of the controversy here. During March and April, 2012 I also wrote a dozen or more posts on this blog responding to the academic discussions, see below under “Archives” and you can browse the posts by month.




If God Created the Universe, What Created God?





http://biologos.org/questions/what-created-god

Many arguments claiming to prove the existence of God have been proposed throughout the centuries. A popular argument is that, since all effects come from causes, there must have been a “first cause” that is outside the material world—an “uncaused cause”. The response to many of these arguments, however, is:

“If God created the world, what created God?

In other words, if everything in the universe has a cause, why does God get a free pass? Don’t we need an explanation for his origin as well?

In order to answer such questions, we first need to clarify what we mean by “God.” If God is just another one of the causes within the system of causes that science explains, then we would need to search for a cause for God as well. But if God is something fundamentally different from the created order (what theologians call "transcendent"), then our demand for a cause of God's being is confused and misapplied.

Modern conceptions of God are often strongly influenced by the “deism” movement of the Enlightenment, which portrayed God as an explanation for the origin of the universe, the moral law, and not much else. The deist God is the gray-haired old man in the “attic”, who doesn’t bother much with us on the lower floors.

But this is wildly at odds with both Scripture and historical Christian theology, which see God as intimately involved with his creation as both creator and sustainer. As Colossians 1:15-17 says of Christ,

“He is the image of the invisible God, the firstborn of all creation; for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers—all things have been created through him and for him. He himself is before all things, and in him all things hold together.”

God, as revealed in the person of Jesus Christ, is not just the explanation for the beginning of the universe, but for the existence of anything at all—whether past, present, or future. All time, space, and matter depend on God’s sustaining power for their existence, in every momentThese things are contingent; that is to say, they don’t have to exist, and so because they do exist, we are right to ask for the causes of their existence.

But Christian theologians have understood God to be a necessary being. Asking for a cause of a necessary being is like asking how much the color blue weighs—it is a category mistake.

The discovery in the past 100 years of strong evidence for a point of beginning for our universe (the “Big Bang”) has had a tremendous impact on this discussion. Many Christians have seen the “Big Bang” as proof that time, space, and matter are temporal, and not eternal—which indeed point to the need for a creator. But we advise Christians to be cautious. God would still be the creator even if the universe did not have an empirically discernible beginning as some current theories (such as those concerning the “multiverse”) suggest.

We should not feel threatened as Christians by any of these theories, because none of them can ever explain why anything exists in the first place. Science is powerless to answer that question, because it can only speak in terms of cause and effect. Every worldview must believe in a cause that itself is uncaused, and Christians understand this uncaused cause as the creator God, maker of heaven and earth.


For further reading ~