Today’s devotional from Dallas Willard’s “Hearing God Throughout the Year” struck me as worth sharing. As the title reveals, the devotional is 365 Biblical insights into fostering a personal relationship with God. Here’s Dallas on, “Led by God”:
There is massive testimony to and widespread faith in God’s personal, guiding communication with us—far more than in blindly controlled guidance. This is not only recorded in Scripture and emblazoned upon the history of the church; it also lies at the heart of our worship services and our individualized relationships with God, and it actually serves as the basis of authority for our leaders and teachers. Only very rarely will someone profess to lead or teach the people of God on the basis of his or her education, natural talents and denominational connections alone. Credibility in any sort of spiritual leadership derives from a life in the Spirit, from the person’s personal encounter and ongoing relationship with God.1
Meditate: Read Proverbs 3:5-6 and consider the ways you are a leader in a friendship, family, church, neighborhood or workplace. (Being a leader means that people listen to you and value your opinion regardless of whether you fill a role or hold a title.) Read the verses again and ask God to show you in what ways you need to listen for God to speak in those relationships and circumstances.
Trust in the LORD with all your heart
and lean not on your own understanding;
in all your ways acknowledge him,
and he will make your paths straight. —Proverbs 3:5-6
Dallas Willard and Jan Johnson, Hearing God through the Year: A 365-Day Devotional (Westmont, IL: IVP Books, 2015). ↩
Those who would attack the church require only the slightest pretense. Where no basis in law exists, a legalistic pretense will be created as illustrated in two recent examples (with thanks to WND for reporting on them.)
In this case, a misguided fear of “violating the Constitution’s establishment clause” led the city council to ban church worship services.
The case is not yet resolved, but will likely go in the church’s favor (with no help from the constitution’s establishment clause.) The city was inconsistent when implementing their policies: they let other groups use the civic center for similar events and rented office space in the same building to a Lutheran church. But that didn’t stop “their fears” from making up ad hoc rules to exclude the church.
If cities should implement their policies consistently, or cleverly revamp them from scratch to exclude the church, protection from the constitution’s establishment clause will be revealed to be merely rhetorical. Practically, only those with the resources to press the issue will be heard in federal court. In the meantime, ministries will be shut out or shut down until the local domains excluding them have a compelling reason to relent.
‘Constitutional’ Protection?
The federal constitution doesn’t prevent a city from making policies and ordinances. There is no agreement between these entities (fedgov and city). The state constitution might have a clause to which churches may appeal, depending on the state. Such will only be tested if churches in their domain have the will and resources to protest.
The church in this first example protested to local authorities and will likely prevail. Their victory will stem from the inconsistent policy implementation by the city.
Retired Pastor Threatened With Eviction Over Bible Study
A company that runs a senior-living center in Fredericksburg, Virginia, has decided that a Bible study is a “business” and consequently has threatened to evict a retired Lutheran pastor and his wife for conducting one in their residence.
From the start, the retired pastor characterized his Bible study as a “book review” to avoid friction with the management company. Then we see another example of a private entity making ad hoc changes to their policies to justify an eviction. In this case, they recategorized the Bible study as a business.
As in the first example, the company ’s mistake was inconsistently implementing their policies. Other groups were permitted to meet in the same space to engage in activities ostensibly identical to those of the pastor’s Bible study. The company would have to show that holding a Bible in your hands when meeting others somehow makes it a business meeting to justify their eviction of the pastor.
The legal defenders of this small group say the federal housing act (FHA) may be the remedy for the pastor:
The actions by the Evergreens “violate the Fair Housing Act and its accompanying regulations,” First Liberty contended. “The FHA prohibits discrimination ‘against any person in the terms, conditions, or privileges of the sale or rental of a dwelling, or in the provision of services or facilities in connection therewith, because of … religion.”
Private Homeowners in HOA Domains
The FHA might be a remedy for church activities under its domain. But what about private homeowners? 40 million households (53% of households in America)1 are in the legal domain of a Home Owners Association and bound by the agreement that defines it.
HOA agreements control the use of the home. Could the language in those agreements be changed, after the fact, to restrict Bible studies or house churches?
Of course, they could.
What if the atheist in the previous example was on the HOA board of your community? What would prevent him from making up an ad hoc rule as was done in the first two examples in this article?
Most of those who’ve signed HOA agreements have little knowledge of their contents. After the fact, homeowners may object to their restrictions. But those restrictions are clearly outlined in a document bearing an essential legal feature: the signature of the homeowner. Indeed, participation in this domain is entirely optional.
As faith-based attacks on homes in the domain of an HOA increase, believers must be mindful about their voluntary consent into these domains.
First Line of Defense
A believers first line of defense is prayer and God’s supernatural protection. However, Christians should take notice of Walter Williams’ description of the first line of defense in secular terms.
A civilized society’s first line of defense is not the law, police, and courts but customs, traditions, and moral values. Behavioral norms, mostly transmitted by example, word of mouth and religious teachings, represent a body of wisdom distilled over the ages through experience and trial and error.2
The “customs, traditions and moral values” Williams refers to came directly from the foundational document of western civilization: The Bible. So did common law, although the current legal system in America is commercial.
In other words, whereas the Bible, itself, was the primary legal document in Christendom, Americans must now appeal to its faint echo filtered through society and commercial law.
Recommendations
While not possible or righteous to avoid all persecution, we are sent out “as sheep in the midst of wolves, so be wise as serpents and innocent as doves (Mt 10:16.)” As hard as dove-like innocence may be to some, and serpentine-like wisdom to others, the fulfillment of the great commission requires both. Where one is lacking, believers are compromised.
Any justice received by Americans is limited to what they can or will afford. For ministries already entangled by legalistic pretense, it will cost money to break free. More often, what’s required is the wisdom to navigate the various domains of the territory to remain on task.
Pray for God’s supernatural guidance on every premise and decision of your ministry.
Look for states, counties, and cities with widely shared Christian beliefs; without a history of making ad hoc ordinances to quell irrational fears or provide temporary convenience.
Disabuse yourself of the false mindset that your first line of defense is the law. The legal system is the last line of defense and available only to those who can afford it.
Look for protection from the inconsistency of your opponent’s policy implementation or the customs and traditions of the domain of your ministry.
Think carefully before signing a home owner’s agreement that might one day be used as a lever of control over your Bible Study, ministry, or house church.
Where they don’t “receive you or listen to your words, shake off the dust from your feet when you leave that house or town.” (Matthew 10:14)
Where escape is impossible, stand your ground for the truth and God’s glory. Bear your cross with steadfastness and joy and “consider this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal (2 Co 4:17–18).
Dr. Heiser’s Naked Bible podcast is one of my favorites. With 215 episodes and climbing it’s become a challenge to find which episode mentions a topic of interest. Thankfully, there’s a transcript made of each episode. But how do you search the content of hundreds of separate files?
Searching Filenames is Easy; Searching File Content is Hard
Searching the contents of hundreds of files is no easy task. The two best (only?) tools for this are Adobe Acrobat Pro and DevonThink.
Acrobat Pro
With Acrobat Pro, there are two options to search multiple pdfs: search a directory or search an index. My searches take five seconds without an index and two seconds with an index. I haven’t used Acrobat to search more than 200 files in a directory but presume the lag time will increase files increase.
DevonThink
DevonThink searches return instantly. An index is built and updated as files are imported and the search time for 215 NB transcripts is not discernible. I have another directory with 1900 files of similar size and the search time for that directory is also indiscernible. Wow.
Recommendation
Both Acrobat and DevonThink are crucial to my workflows. If I had to choose one tool for this job, however, it would be DevonThink. Searching the contents of thousands of files is what it’s designed to do, and it does it exceptionally well. If you need to perform searches like this on a routine basis, the $149 cost is a no-brainer. It comes with the best OCR conversion engine (ABBYY FineReader) which costs more than DevonThink itself, go figure.
Adobe seems to overprice the standalone purchase of their software to encourage users to choose a subscription, instead. Since I use six of the tools in the Adobe CC suite on a routine basis, the $50/month is justified. Your mileage may vary.
The excerpts, below, are a sample of the transcript.
God Exists
And as we look at the rise of science in the 16th and 17th centuries, Alfred North Whitehead and many others commented, that men became scientific because they expected law in nature and they expected law in nature because they believed in a lawgiver.
So, ladies and gentlemen, I’m not ashamed of being both a scientist and a Christian because, arguably, Christianity gave me my subject.
What I am amazed at is that serious thinkers today continue to ask us to choose between God and science. That’s like asking people to choose between Henry Ford and engineering as an explanation of the motor car.
When Newton discovered his law of gravity he didn’t say I’ve got a law, I don’t need God. No, he wrote the Principia Mathematica, arguably the greatest work in the whole history of science, because he saw that God is not the same kind of explanation as a scientific explanation. God doesn’t Compete. Agency does not compete with mechanism and law.
It reminds me a little bit of GK Chesterton who said, “It is absurd to complain that it is unthinkable for an unthinkable God to make everything out of nothing and then to pretend that it is more thinkable that nothing should turn itself into everything.”
Leading philosopher Alvin Plantinga of Notre Dame says, “If atheists are right that we are the product of mindless, unguided natural processes then they have given a strong reason to doubt the reliability of human cognitive faculties, and therefore inevitably to doubt the validity of any belief that they produce including their atheism.” Their biology and their belief in naturalism would, therefore, appear to be at war with each other in a conflict that has nothing at all to do with God.
As modern science sprang from Judeo-Christian sources, so did the concept of human equality. Listen to atheist Jurgen Habermas, arguably one of Germany’s leading intellectuals. He said that “Universalistic egalitarianism from which sprang the ideals of freedom and collective life and solidarity, the individual morality of conscience, human rights and democracy, is the direct legacy of the Judaic ethic of justice and the Christian ethic of love.”
This legacy, substantially unchanged, has been the object of continual critical appropriation and reinterpretation. To this day there is no alternative to it. Everything else is just idle postmodern talk.
Just before falling asleep, last night, I found my thoughts turning to whether the book of Revelation was written before, or after AD70. It was a lingering curiosity after taking Dr. Heiser’s course “Why Do Christians Disagree about End Times? and late-night viewing of N.T. Wright videos on preterism.
A quick web search led to a useful excerpt from a book by Jonathan Welton where he lists many of the pre-AD70 arguments in one place. As it turns out, I was reading from the first edition of Jonathan’s book, “Raptureless” which he’s made available for reading online. The third edition of the same book was published in 2015.
An expanded version of the same excerpt is also published on Jonathan’s website in the first two chapters of his “The Art of Revelation.”
Welton Addresses Three Common Objections Stemming from the Title ‘Raptureless’
The excerpt, below, is written by Jonathan Welton. You can read more from him on his website: Welton Academy.
Excerpt of ‘Raptureless’ by Jonathan Welton
I have come to believe the majority of the Book of Revelation was written regarding events that took place at the destruction of Jerusalem in AD 70. In order to believe that, we must first address the date of authorship. If the book was written in AD 96, as many modern teachers claim, then my point of view cannot be valid. Yet, I believe the overwhelming body of evidence proves beyond reasonable doubt that Revelation was more likely written before AD 68. Let’s look at the proofs to establish the date of writing.
The Proofs
The primary reason some Bible teachers claim the Book of Revelation was written around AD 96 is because John noted in Revelation 1:9 that he was on the island of Patmos at the time he received the Revelation. There is some historical evidence that John was exiled to Patmos under the reign of Domitian between AD 81 and AD 96. Therefore, the book might have been written during that time—or so some claim. In reality, there are also historical documents that tell us John was exiled to Patmos at a much earlier date. Here I will share ten evidences that Revelation was written before AD 68.
1. The Syriac
We have the witness of one of the most ancient versions of the New Testament, called The Syriac. The second-century Syriac Version, called the Peshitto, says the following on the title page of the Book of Revelation:
Again the revelation, which was upon the holy John the Evangelist from God when he was on the island of Patmos where he was thrown by the emperor Nero.
Nero Caesar ruled over the Roman Empire from AD 54 to AD 68. Therefore, John had to have been on the island of Patmos during this earlier period. One of the oldest versions of the Bible tells us when Revelation was written! That alone is a very compelling argument.
2. Revelation 17:10
When we look at the internal evidence, we find a very clear indicator of the date of authorship in Revelation 17:10: “They are also seven kings. Five have fallen, one is, the other has not yet come; but when he does come, he must remain for only a little while” (Rev. 17:10). This passage, which speaks of the line of rulers in Rome, tells us exactly how many rulers had already come, which one was currently in power, and that the next one would only last a short while. Take a look at how perfectly it fits with Nero and the Roman Empire of the first century.
The rule of the first seven Roman Emperors is as follows:
“Five have fallen…”
Julius Caesar (49–44 BC)
Augustus (27 BC–AD 14)
Tiberius (AD 14–37)
Caligula (AD 37–41)
Claudius (AD 41–54)
“One is…”
Nero (AD 54–68)
“the other has not yet come; but when he does come, he must remain for only a little while.”
Galba (June AD 68–January AD 69, a six month ruler-ship)
Of the first seven kings, five had come (Julius Caesar, Augustus, Tiberius, Gaius, and Claudius), one was currently in power (Nero), and one had not yet come (Galba), but would only remain a little time (six months). The current Caesar at the time of John’s writing was the sixth Caesar, Nero.
3. Those Who Pierced Him
As I discussed in depth in _Raptureless, _the Hebrew idiom “coming on clouds” speaks of God coming to bring judgment on a city or nation. That is what Jesus came to do in AD 70. Revelation 1:7 tells us who His judgment is against:__
Lo, he doth come with the clouds, and see him shall every eye, even those who did pierce him, and wail because of him shall all the tribes of the land. Yes! Amen (Revelation 1:7 YLT).
Here, the phrase “those who did pierce him” refers to the people of the first century. According to this passage, they were expected to be alive at the time of Revelation’s fulfillment. The fact that “those who did pierce him” were not alive in AD 96, because they were killed in the slaughter of AD 70, is a clear indicator that Revelation was written before AD 70.
4. Jewish Persecution of Christians
The Jewish persecution of Christianity in Revelation 6 and 11 indicates a pre-AD 70 authorship. After the slaughter of AD 70, the Jews were not in a position to persecute the early Church. In fact, since AD 70, the Jews have never been in a position to be able to persecute Christians.
5. Judaizing Heretics in the Church
The activity of the Judaizing heretics in the Church (see Rev. 2:6,9,15; 3:9) is emphasized in the letters to the churches in Revelation. This tells us something about the dating of the letter, because the Judiazing heretics lost a great deal of influence after Paul’s epistles were circulated. Also, it makes sense that the heresy would have been a much smaller issue after so many Jews were slaughtered in AD 70. Only an early date of authorship allows for the heretics to be a significant problem.
6. Existence of Jerusalem and the Temple
The existence and integrity of Jerusalem and the Temple (see Rev. 11) suggest a date before the destruction of AD 70. If the Book of Revelation was written in AD 96, only twenty-six years after the destruction of the Temple and the Holy City, it is shocking John didn’t mention the recent massacre of the city and Temple.
7. Time-related Passages
The internal time-related portions of Revelation indicate that the events it foretells will come to pass shortly (see Rev. 1:1,3; 22:10,20). If this is read with an unbiased perspective, we can easily conclude Revelation was not written about events 2,000 years in the future. The time texts are bookends, which frame the content of the book.
8. John’s Appearance in AD 96
Another reason to believe the Book of Revelation was written at the earlier date is because Jerome noted in his writings that John was seen in AD 96 and that he was so old and infirm that “he was with difficulty carried to the church, and could speak only a few words to the people.”1 We must put this fact together with Revelation 10:11, which says John must “prophesy again concerning many peoples and nations and tongues and kings.” It is difficult to imagine John would be able to speak to many nations and many kings at any date after AD 96 since he was already elderly and feeble.
9. Timetable Comparison with Daniel
In Daniel, the author was told to “seal up the vision, for it is a long way off” (Dan. 12:4)—which referred to a 483-year wait until Jesus came to fulfill the prophecy. By contrast, in Revelation, John was told to “not seal up the vision because it concerns things which must shortly come to pass” (Rev 22:10). If 483 years was considered a long way off, meaning that the vision should be sealed, it makes no sense that 2,000 plus years would be considered “shortly to come to pass” and not to be sealed up. Clearly, the obvious answer is Revelation shouldn’t be sealed because it was about to happen at the AD 70 destruction of Jerusalem.
10. Only Seven Churches
The existence of only seven churches in Asia Minor (see Rev. 1) also indicates a writing date before the greater expansion of Christianity into that region, which occurred after the fall of Jerusalem.
The Other Perspective
Those who believe in the later date of authorship for the Book of Revelation mainly lean on the fact that Irenaeus the Bishop of Lyons (AD 120–202) claimed John wrote while on Patmos under Domitian’s reign. This alone could seem compelling, except Irenaeus is noted for making mistakes in recording dates and times in his writings. Irenaeus is the same Church father who claimed Jesus’ ministry lasted nearly twenty years, from the age of thirty until the age of fifty.
Because Revelation contains no internal evidence for a later date of authorship, proponents of the later date must lean only upon external evidence to force this conclusion. Even the external evidence of Irenaeus is not a reliable source, and many scholars have even picked apart Irenaeus’ quote about the date of authorship as possibly being a very misunderstood quotation.
Kenneth Gentry has done the world an invaluable service by writing his doctoral dissertation on the dating of Revelation. His irrefutable paper is easily purchasable as a book under the title: Before Jerusalem Fell. John A.T. Robinson has also graced us all with his book, Redating the New Testament, in which he proves all the books of the New Testament were written before AD 70.
Considering these strong proofs for an early date of writing alongside the very poor evidence in favor of a later date, I believe it is common sense to date the writing of Revelation prior to AD 70.
These two movies are from the same director, Andrew Hyatt. “Paul, Apostle of Christ” is coming out this Friday the 23rd, see the trailer and behind the scenes videos, below.
Another Christian movie from Andrew Hyatt, “Full of Grace” has been posted online in its full-length since November of 2016.
Paul, Apostle of Christ
“Risking his life, Luke ventures to Rome to visit Paul — the apostle who’s bound in chains and held captive in Nero’s darkest and bleakest prison cell. Haunted by the shadows of his past misdeeds, Paul wonders if he’s been forgotten as he awaits his grisly execution. Before Paul’s death, Luke resolves to write another book that details the birth of what will come to be known as the church.”
Behind the Scenes
EWTN Interview Jim Caviezel, Raymond Arroyo
Full of Grace
Released in October 2015, this movie has been posted online for quite a while so I infer this is the producer’s preference. I have not seen the whole movie, yet, but am encouraged by this review.
“Mary of Nazareth spends her final days helping the church regain its original encounter with the lord.”
This transcript is of a presentation given by Michael Heiser entitled “What You Know May Not Be So — How Biblical Prophecy is Unclear and Why.” My best guess for the date of the presentation is January 5th, 2012 given to the first “Future Congress.”
The transcript is ~8800 words and includes 50 slides. All the material (and excerpts, below) is owned and copyrighted by Dr. Heiser and please consider supporting his work in creating, presenting, and posting such presentations on Youtube.
The excerpts, below, are 1/8th of the entire transcript. They are a sample of the transcript, not a summary of the presentation.
What You Know May Not Be So
I’ve entitled this what you know may not be so. And the subtext here is how Biblical prophecy is unclear and why.
I should preface this by saying that the reason I proposed this topic and was interested in doing this, because I don’t really do prophecy, but I have a concern that there are a lot of believers who are sort of locked into one perspective and prophecy. And my concern is that if certain things don’t pan out the way you sort of expect them to, then it’s going to have a very dispiriting effect on the church.
The fact is that there is very little that’s self-evident when it comes to prophesy. Really, almost nothing. And I’m going to show you why that is. Why do people disagree so vehemently when it comes to Biblical prophecy? There are actually reasons for it, and I’m going to give you a few of those, by no means all of them, but a few of them.
So what I want to do is to illustrate the problems (by) plucking a few examples out and then apply the results of those difficulties.
So, illustrating the problem. Problem number one is something I call clarity of intention. Basically, this is the issue or the problem of how do we really know what the biblical writer of a prophecy intended as far as fulfillment or what was the intended meaning or the intended outcome. How do we really know?
Splitter or Joiner?
Why is it when we come to prophesy, instead of harmonizing, instead of joining, we split? It’s the only place we do that.
Here’s what I mean. Read 1 Thessalonians 4; a familiar passage. Again, the so-called rapture passage.
For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.
A very familiar passage.
Then we look at this one. Zechariah 4, and they say: “Well, here it says, ‘on that day his feet shall stand the Mount of Olives and why that lies before Jerusalem the East, and the Mount of Olives will be split in two’ …blah blah. Hey, this doesn’t sound like this.”
Or I could put Matthew 24 up here, which has a lot of similarities with 1 Thessalonians 4. But, you look for differences, and then you split them.
Here’s the point: the reason you believe what you believe about the rapture is because you have decided. If we put all the passages about a second coming, a return of Jesus let’s put it that way. If we took all those passages about a return of Jesus and put them all right here in front of us, you would either harmonize them, or you would look for differences and split them into two events. If you’re a splitter, you have a rapture and a second coming. If you’re a joiner, you don’t have a rapture. It’s just a decision you make. Neither one is self-evident.
The Bible doesn’t have like an instruction appendix in the back that says addendum to the last chapter the book of Revelation when thou shalt encounter a prophecy passage, split or join. We don’t have an instruction book. We just make this decision. Usually, because we’ve read somebody who splits and then we decide what sounds great I’m going to split, too. Or we’re going to be a joiner, and then we read a split. They’re interpretive decisions that color, that dictates, that compel, where you end up when you come out.
Imminence?
Another one: Imminence. Again these are all problems with certainty, with what we do when we talk about prophecy. Imminence whatever that means now why do I put it that way? Well, people define Imminence differently. Some people say Imminence means Jesus could return in the next I blink. In other words, there’s nothing preventing it. Some other people say Jesus will return soon, that’s what Imminence means. It means soon. But there might be some things that still need to happen.
Okay, other people will say well it means Jesus will return unexpectedly. So those are these are the three most common definitions of Imminence that you see.
Now, here’s the point. you go back to these definitions of Imminence how would you apply them to first Thessalonians 5? Well, the reality is that anything that smacks of a sign in the New Testament, heavenly portents, celestial things happening, the appearance of the Antichrist, you know. Jesus even said you know things like about even what’s going to happen to some of the disciples again talking about you know that is coming and how do we handle that now that we’re dealing with a distant future, all this kind of stuff. Signs are relegated to the second coming only if you presume a rapture when you read 1 Thessalonians 5. If you don’t, then you have no problem with things appearing before the actual return.
In other words, these are decisions you make. I’m not saying any one of them is bad. What I want you to see here is that a lot of what you believe about prophecy you believe, not because it’s just so plain from the Bible. You believe it because you’re filtering it through, again, things you’ve read your experience and the exposure you’ve had to certain things. As you study you develop again presuppositions, presumptions, inclinations to look at things a certain ways, it’s just a natural human thing. Because I don’t know which is right. I don’t know if we should split or join because there’s no instruction manual. And I’m not inspired, so I’m not going to tell you that you would have to pay for that. I can’t do that.
What I want you to realize is that a lot of this stuff is really here. It’s decision oriented. It’s about presuppositions. It’s about thoughts you bring to the text when you read it that it’s going to inform and guide the way you think about it. And someone else will bring another set of thoughts to the same text and come out totally different, and this is why. Because there are ambiguities, it’s going on in the text.
So conclusion. What I want you to get out of this is that you just be aware you just be aware that this is sort of the nature of the problem. There are things going on in the text. There are things God does conceal, he did it a lot the first time, and it could be significant points. Things are cryptic there’s the problem of how do I know what an author originally intended.
This third transcript is Part 2 of the presentation Michael Heiser gave in 2013 to Future Congress 2. It’s entitled “The Post-Christian Future, Part Two, Pop Culture as High Priest of the Post-Christian Religious Worldview.
Part two is ~8500 words and includes 40 slides. All the material (and excerpts, below) is owned and copyrighted by Dr. Heiser and please consider supporting his work in creating, presenting, and posting such presentations on Youtube.
The excerpts, below, are 1/8th of the entire transcript. They are not a summary of the presentation.
Pop Culture as High Priest of the Post-Christian Religious Worldview
MH: What I’m going to focus on is talking about the post-Christian culture post-Christian condition. And then sort of zero in on how in the post-Christian world what you’re going to see, as far as the morphing of Christianity. And I’m not saying that the morphing is going to be good. In fact, I’m suggesting that the morphing is not a good thing. And it’s really going to morph into something that’s actually very old. And we’ll talk about that at that point. So this is going to be sort of, hey here’s what I think it’s going to look like. And it’s not really just opinion because I’m going to show you what people are saying right now okay, the Futurists scholars and religious studies scholars and pop culture that sort of thing. And we will comment on it as we go.
MH: Techno-utopian values. The usual suspects, here: progress, purposeful evolution, human power over nature, material or technological advancement as the key to success in the future world, all that sort of stuff. Freedom really translates to don’t give me any rules or any dogma so I can be free — happiness and hedonism right in their presentation. The singularity, something we’ll talk about momentarily.
MH: But I want to zero in on this document: “A Cosmist Manifesto,” this one here, and here are the ten points. I’ve abbreviated the annotations for the cosmos manifesto, but here are the ten principles, ten points humans will merge with technology to a rapidly increasing extent. It’s a new phase of the evolution of our species.
MH: You might be thinking cyborgs here, which is one think about it. But if you know anything about nanotechnology that’s an invisible integration. That’s something you never see, but it has the potential. Once you have control over every atom in your body I mean you know every molecule you can change the human species as we know it. And this is going to be and is now, I mean, you can buy whole books on the ethics of nanotechnology. I’ve read a couple of them this year again to get my head into the sequel to the novel. And they’re talking about things like elimination of disease, optimizing the human DNA for its various potentials, and they’re really ultimately talking about immortality because you’re dying cell by cell and every cell is made of molecules and at you know that sort of thing. Well if you can control and release nanobots into the body so to speak that instantly repair cellular loss you have potential immortality other than somebody you know shooting you in the head or something like that I mean you get the idea. You will not age you will not decline as a physical specimen. So this is how it’s going to be cast, but this is the sort of merging they’re talking about, too. It’s not just what we would sort of think of as a cyborg.
MH: So what’s the theological cost? Well, we become divine apart from God’s plan of glorification.
MH: It redefines salvation only in terms of the end, glorification, rather than it dismisses the means which is the cross and the whole reason for it which is sin.
MH: I drew this from my series I did on The Da Vinci Code, someone out there may have seen.
MH: So, what is Gnosticism? The basics. Well, the Gnostics believe that there is something they refer to as the true God or the light or pneuma, which is spirit. And isn’t God a spirit, doesn’t John 4 say that? God is a spirit; he’s pre-existent, God is preexistent, uncaused, and perfect? Sounds pretty biblical, so far.
MH: Gnostics imagined the true God of being both male, the Father, and also female. And the reason they thought this was because everything else that exists is produced by this God.
MH: Now, in terms of cosmology, the highest Aeon is called, in Gnosticism, the Logos. Is that a familiar term? Okay, this is the highest son of the true God, the Logos. The first aeon, the first emanation, the first act of the father, he is the entire likeness and image of the true God. And these are Gnostic statements okay. He’s the form of the formless, the body of the bodyless, the face of the invisible, the word of the unutterable and all these things. And he actually possesses the knowledge of all the eons. He is unquestionably superior. He’s the top dog, the top Eon.
MH: Now, the Logos right here again is the top, and together the law goes with the true God, the father and mother element in the true God, form the Triad. Let ‘s just call it a Trinity and be done with it. It’s not the same as a Trinity. If you know your trinitarianism, this is not same. But they’re using the three language.
MH: Last point: there’s a whole scholarly book. This is University of Chicago Press this, and this is a dense read, it’s a scholarly book called mutants and mystics science fiction superhero comics and the paranormal. And guess who wrote it? Our friend Jeffrey Kripal. He has an entire chapter if you’re into UFOs this will be shocking to you. his entire last chapter is on Whitley Strieber and communion. The whole purpose of the book is to show how comic books, and specifically the alien theme, has been a useful and wonderful and delightful vehicle for transmitting the truths of Gnosticism. I mean, they’re not secretive about this. It’s just, here it is, you know?
MH: I highly recommend that you read this. He argues that much of the recent popular culture of the u.s. Comes from what we used to be called the paranormal. He has a third book called authors of the impossible where he as an academic says academic scholars ought to own up to the fact that paranormal stuff is real. And he’s arguing in favor of paranormal stuff within the account.
MH: He even goes into Madame Blavatsky. None of this is new. The whole alien thing is just rehashed Gnosticism slash occultism slash theosophy slash whatever, fill in the blank, for a technological society. That’s all it is. And this is what’s going to reach the masses.
MH: And what I’m telling you this whole presentation comes down to this: the adaptation is going to be led by people who know what they’re doing and will control the vocabulary and teach others. They will teach others to mine the vocabulary and morph the theology, and it’s only going to take a generation before that becomes the articulation of what Christianity is.
As described in a recent post, there are all kinds of great uses for transcripts, and I’ve started creating them for video and audio materials important enough to have in text format.
The first transcript I completed is of a documentary interview with Jordan Peterson conducted by David Fuller for Rebel Wisdom entitled, “Truth in the Time of Chaos.” You can find that transcript on McGillespie.com.
This second transcript is the first part of a presentation Michael Heiser gave in 2013 to Future Congress 2. It’s entitled “The Post-Christian Future, Part One, Thinking Theologically About the Utopian Impulse as a Perversion of the Judeo-Christian Worldview.”
(Note: I’ll be posting the transcript on the forum. What follows, here, are short excerpts)
The presentation was given while Mike was preparing to write the sequel to “The Facade.” Part one is ~9000 words and includes 25 slides. All the material (and excerpts, below) is owned and copyrighted by Dr. Heiser and please consider supporting his work in creating, presenting, and posting such presentations on Youtube. The transcript is merely an attempt to make video and audio material more accessible.
MH: There’s always been sort of this impulse to either create the perfect society or more pertinently, force it on people. And so, I see looming on the horizon a new effort at creating a wonderful, blissful, totalitarian state and I want to sort of pursue that a little bit and talk about it. And again, for those of you here, and for those of you who listen later to the presentation, I just want to get you thinking about why it is that this always seems to rear its ugly head and why even Christians, at times, are not immune from this notion that we can make things perfect, that we can just make it alright if we did this, that, and the other thing, everything would be ok.
MH: So, I want to try to think theologically about those things, and we’ll see what happens. So, here is our roadmap for the day.
Definition & Relevance
MH: So, first part: definition and relevance. Utopia as you may or may not know, again, is this idea of a perfect human society. The term itself refers to an ideal place that actually doesn’t exist.
MH: It’s imaginary, you know, it’s conceptual. It’s this grand wish, something that can’t be real in the real world but boy we wish it was, that sort of thing.
MH: And again the breakdown of the term utopia: no place, a good or no place. And you’ll see it spelled either with the “e” or with the “o” forming the “u”, in either case. But it actually could have either derivation depending on who’s using it.
MH: An imaginary world where social justice is achieved, whatever that means, and the means of guaranteeing all that is secure. That’s where the control comes in. So that’s what we’re talking about. And as far as the impulse, what are the elements?
Examples
MH: And HG Wells, of course, a lot of a lot of their thinking was influenced by eugenics. To create the ideal society you need ideal people, right? You need to sort of weed out the unfortunate or less desirable elements to the human population. So that was very common in the United States. A lot of later not-so-eugenic theory and practice was drawn from American and British writing. Those were the seed beds to some of those things that we would come later on.
MH: Marxist Leninism, of course, this would be the Lennon experiment with Marxism. Of course the Revolution of 1917. You know, again, the working class. We’re going to create the community where the worker is in power. Ostensibly, this is how it’s marketed. This is how it’s put forth.
How It’s Sold vs. Actual Result
MH: Nowadays we refer to eugenics as genetic engineering and genetic selection. Genetics is just the new eugenics. And I’m not here to demonize all genetic research because that would just be ridiculous too. But, once you have the power of the genome in your hand, eugenics is really easy. You know, it’s just it’s just how do we how do we accomplish this thing we can easily do now on a wide scale? That’s the only question you need to ask.
MH: Politically, of course, world peace freedom from crime which in their right mind would oppose that? Well, I’m not opposed to that. I am opposed to statist fiefdom. If you’re a statist, you are anti-individual. Think about that. That means if you’re in control you get to criminalize practically anything. Criminalize self-protection —that would be like gun laws taking guns away okay. We’re going to criminalize your ability to protect yourself. Why? Because your emphasis is on the state, the utopia, as opposed to the individual.
MH: Citizens self-sustenance, we talked about that with the food supply. You have each individual state, state being defined as country here, trying to implement their view of perfection, their view of the ideal situation. But ultimately you have a push toward global government.
Progress or Human Control?
MH: Progress, human improvement, science & technology. Human control is what this means in our day and age. So, whereas we would call it progress human improvement through science and technology what it really means is control of people through science and technology.
MH: We have information control. In other words, we’ll fill your head with what it needs to be filled with. Knowledge is power. It’s easy to propagandize things like the political process. Eugenics, that’s progress because we’re weeding out…we’re clearing out the gene pool there and that a good thing. Police state we have to have a police state to enforce progress. Commerce comes under state control. Basically, everything you do, if it’s viewed as being an impediment to progress, then it needs to be controlled or eliminated. We have to be able to keep the progress going. We don’t want progress to stop.
MH: Now, utopian impulse as a biblical perversion. And this is where your handout comes in I’m going to go through this quickly, and I’ll tell you what the handout supplements.
MH: Here are the fundamental myths of utopianism. The idea that humans are perfectible, that’s a myth. Either on an individual level or a corporate level, it ignores human capacity for evil. It ignores you know the condition of the heart. But it’s a myth that drives utopianism. The other myth is that you can force human perfectibility. That just isn’t going to work. So enforcing an Edenic state. In other words, it would be Eden by human effort. Eden created by a ruling human elite.
Babel and Myths of Utopianism
MH: Babel is a big deal with this because if you understand what’s going on at Babel a ziggurat, Tower of Babel, was built to bring the divine to earth. We’re going to build you a house we’re going to build you home because gods live on mountains so let’s like build our own mountain so that the deity will come here and when he comes here we can negotiate; we can we can kind of barter.
MH: It’s the same logic of idolatry. The ancient person wasn’t wasn’t an idiot he knows that this thing he just made isn’t his creator so why do they make idols? Because they believe deities can be summoned to reside there; you locate the deity. This is why Israel was forbidden to make graven images because Yahweh cannot be tamed. Yahweh will not be brought anywhere for negotiation. That’s up to him. It’s a completely different perspective on it. But you have the same thing going on with Babel. We are going to reestablish Eden we are going to bring the deity back to earth. We’re separated from the deity now we got kicked out in all that stuff we’re going to bring the deity back down to earth, and then we’re going to you know do all this stuff, all this good stuff. Well, again it’s a usurpation of God’s plan God’s punishment. Humans trying to remedy and re-kick-start what they ruined. Babel is sort of the beginning living illustration of this idea that hey let’s bring heaven to earth. Utopian thinking. Heaven is not going to come to earth until God wills it and not before. But that’s what the utopian misses or hates take your pick, one way or the other.
During the first class of the morning at the small Christian college, our professor stopped the lecture and used his walking stick, curiously similar to a wizard’s staff, to step from behind the podium to the front of the class. He did this when he really wanted us to listen.
He leaned on the staff as if he was Pastor Gandalf and scanned the class before muttering a kernel of weathered wisdom. It was a heartfelt opinion, but it resonated with the force of a command: “Christians ought to be at the forefront of every discipline.”
Are we at the forefront of the Art that’s shaping our culture?
So yes, we must learn how to make better art, but what good is that if we aren’t speaking the same language as the culture around us?
In Apologetics and The Christian Imagination, Holly Ordway insists that the lost meaning of Christian terminology is what prevents many believers from being intelligible to unbelievers. For example, our world doesn’t hear “Jesus,” “faith” or “sin” as defined by Christians. She argues that an effective, and underused, way to reclaim lost meaning is to create art with sound doctrine (her specific focus in the book, however, is apologetical literature).
In a word, Christian artists need to learn apologetics in addition to their craft. If you have the creative drive and you believe Jesus is the Son of God, then learn apologetics. Know what you believe and why. Your art will be better because you’ll be confident enough to tackle tough issues.
Christian artists don’t have to hide in the realm of “self-expression.” If we study apologetics, the more we’ll naturally see how we can demonstrate Christianity’s implications in our work.
For a start, here are 4 habits to ignite artistic apologetics (although my primary focus is narrative art, creators of other forms may still benefit).
Develop the Worldviews Behind the Central Conflict
Art enables us to raise deep worldview questions without coming across as hostile. How? Well, in storytelling, there is a single question called the dramatic question, which involves the protagonist’s (main character) central conflict with the antagonist.
This clash arises from conflicting desires, which arise from conflicting values, which are motivated by their conflicting worldviews (or perhaps variations of the same worldview).
To put it plainly, the main character wants something and the bad guy wants something else. But they both can’t get what they want because they value different things, so a conflict arises.
For example, the dramatic question of The Lord of the Rings is: “Will Frodo destroy the ring?” And the antagonism is that Sauron wants to reclaim it.
If desires drive characters, values drive desires, and worldviews drive values, then destroying the ring drives Frodo, selfless heroism drives his desire to destroy it, and Goodness motivates his selfless heroism.
With Tolkien creating this conflict, we are drawn in. We want to know what happens to Frodo.
When we empathize with characters by vicariously experiencing their journey (not to mention the world they inhabit), we participate in the worldviews involved in the story as well, albeit indirectly.
So whether we agree with it or not, we let the protagonist’s worldview speak as we follow the story because the answer to the dramatic question unearths deeper worldview implications based on which desires were met and which values are maintained.
How do we develop the expertise to naturally develop worldviews into our art? For starters, learn the craft of dialogue, character development, sentence structure, description, scene structure, etc. Study award-winning stories and the conflicts that generate them. Take a poorly-rated movie, TV show, or song and rewrite it. Then use that as an inspiration or primer for your own work (don’t plagiarize, obviously).
All it takes is the desire to learn. Ask experts. Google it. YouTube it. The Internet Age has its benefits!
Embedding worldview into the central conflict is perhaps the most important element in creating art because when it’s done right, deep questions are raised, which demand inward attention on the audience’s part.
Wrestle with the Darkness
Christian art cannot be pigeonholed into what is family-friendly (although the genre is necessary), aesthetically unambitious or, worst of all, thinly-disguised proselytization. It requires provocation with novelty and sound theology with beauty. It must engage with our world and be relevant.
Now, here’s the point. you go back to these definitions of Imminence how would you apply them to first Thessalonians 5? Well, the reality is that anything that smacks of a sign in the New Testament, heavenly portents, celestial things happening, the appearance of the Antichrist, you know. Jesus even said you know things like about even what’s going to happen to some of the disciples again talking about you know that is coming and how do we handle that now that we’re dealing with a distant future, all this kind of stuff. Signs are relegated to the second coming only if you presume a rapture when you read 1 Thessalonians 5. If you don’t, then you have no problem with things appearing before the actual return.
MH: Now, the Logos right here again is the top, and together the law goes with the true God, the father and mother element in the true God, form the Triad. Let ‘s just call it a Trinity and be done with it. It’s not the same as a Trinity. If you know your trinitarianism, this is not same. But they’re using the three language.
