May 12, 2017

Life on Mars?--The "Rest of the Story" by Joe Deweese, Ph.D. Bert Thompson, Ph.D.

http://apologeticspress.org/APContent.aspx?category=9&article=568

Life on Mars?--The "Rest of the Story"

by  Joe Deweese, Ph.D.
Bert Thompson, Ph.D.

Q.
What is the current status regarding the 1996 claim by the National Aeronautics and Space Administration (NASA) that life existed on Mars in the distant past?

A.

In 1815, near Chassigny, France, a chunk of rock fell from the sky; in 1865, at Shergotty, India, another came crashing down; and in 1911 at Nakhla, Egypt (near Alexandria) a third plummeted to Earth (allegedly killing a dog in the process—the only known instance of a canine having been killed by material from outer space!). Known collectively as SNCs (pronounced “snicks”—an acronym derived from the first letter of the names of the three cities in which they were found), each of these three “space rocks” was a tiny chunk of the planet Mars. Scientists were able to determine their place of origin because, in 1977, two U.S. spacecraft—Viking 1 and Viking 2—successfully traveled to Mars and were able to collect and analyze samples of the planet’s atmosphere. When the mixture of gases in the SNCs was examined, it matched precisely the mixture of gases discovered by the Viking missions. [To date, about fifteen Martian meteorites have been identified worldwide.]
Fast-forward to 1984. That year, explorers from the National Science Foundation formed an expedition (known as the United States Antarctic Search for Meteorites) to the Allan Hills region in South Victoria Land of Antarctica. During that trip, a geologist by the name of Roberta (“Robby”) Score found a 4½-pound rock (roughly the size of a large potato) that was lying amidst the jagged ice of the South Pole. Designated as ALH84001 (because it was the first sample from the 1984 batch to be curated; sometimes referred to in the scientific literature simply as ALH), the rock was alleged to be 4.5 billion years old and to have originated from the planet Mars. [For a complete account of the discovery and subsequent investigation of ALH84001, see: McKay, et. al., 1996; Davies, 1999, pp. 208-210.]
According to the story released by NASA (whose evolution-based dating schemes we do not accept, of course), 16 million years ago a large asteroid hit Mars and sent ALH84001 into space; from there, it somehow made its way to Earth—where it had laid undisturbed for (supposedly) 13,000 years. At a press conference on August 7, 1996, NASA created instantaneous worldwide headlines when the president of the United States announced in dramatic terms that U.S. scientists believed ALH84001 contained evidence of previous biological activity on Mars. [Approximately one week later, David S. McKay and his colleagues published a report in the August 16, 1996 issue of Science supporting that view (see McKay, et al., 1996). Although Dr. McKay was careful to note that “we’re not claiming that we have found the smoking gun, the absolute proof, of life on Mars,” he nevertheless commented that the study of the meteorite “found a lot of pointers in that direction” (as quoted in Kerr, 1996, 273:864).]
Although we have dealt with this subject in the pages of Reason and Revelation on two previous occasions (see: Major, 1996, 16:78-79; Major, 1997, 17:85-86), five years now have passed since NASA’s original announcement. And in that intervening time period, two additional claims have been made which have a direct bearing on the suggestion that life once existed on the famed “Red Planet.” First, approximately a year ago (see Savage and Hardin, 2000) it was alleged that water once existed in abundance on Mars. Second, earlier this year (see Gibson, et al., 2001) it was suggested that, upon reinvestigation, the 1911 Nakhla meteorite has been found to contain “even more conclusive evidence” of life on Mars than the controversial 1984 specimen (ALH84001). We therefore felt that our readers might benefit from an update regarding this matter. First, we intend to discuss ALH84001. Second, we will address the possibility that water existed on Mars at some point in the past. Third, we will examine the suggestion that the Nakhla meteorite provides corroboration of NASA’s original claim.
The evidence for or against past life on Mars revolves around four main discoveries related to ALH84001: (1) carbonate globules coated in an iron-rich material that included iron sulfide and a form of iron oxide known as magnetite; (2) polycyclic aromatic hydrocarbons [PAHs]; (3) tube shapes; and (4) crystal chains. However, as Major correctly remarked, “[e]ach of these clues, taken individually, is not unique to life” (1996, 16:78). Consider the following, for example.
(1) Carbonate Globules. McKay and his colleagues contended that ALH84001 contained carbonate globules, which are similar to carbonates associated with bacteria on Earth. Physicist Paul Davies, in his 1999 volume on the origin of life, The Fifth Miracle, remarked: “Close inspection revealed layered blobs ranging from twenty-five nanometers (one-millionth of a millimeter) up to about a tenth of a millimeter across” (pp. 211-212). However, as Davies went on to admit, “All these minerals can be produced separately by different sorts of chemical processes” (p. 212). Indeed, the carbonate globules and the minerals found within them could have formed through well-documented inorganic (nonliving) processes. Furthermore, such globules could not have been formed by bacteria unless the temperatures were low enough. As Christopher Chyba wrote in Nature: “If the carbonates in ALH84001 were formed at high temperatures in an impact event [e.g., the asteroid impact on Mars that sent meteorites flying toward Earth—JD/BT], a biological interpretation would fail” (1996, 382:576). The probability of what Dr. Chyba called a “biological interpretation” was diminished severely by the work of Harry (“Hap”) McSween Jr., Ralph Harvey, and John Bradley (who is one of the premier analysts of geological microscopic material). In an article appearing in the New York Times, John Wilford summarized their findings on the temperatures at which the globules formed:
In their examination of the supposed fossils, the scientists said they found that surrounding minerals probably formed from vapors that crystallized at temperatures as high as 1,400 degrees Fahrenheit, conditions much too hot to have included biological processes (1996, pp. 1,6; see also Bradley, et al. 1996, 60:5149-5155, emp. added).
Two years later, McSween and his colleagues concluded that temperatures of less than half the original 1,400 degrees they originally calculated might have been plausible, but still would be extremely high to support life (see Taylor, 1999b, p. 260). Davies alluded to their most recent work when he wrote:
These distinguished geologists examined the meteorite and concluded that the carbonate material was deposited at a temperature of at least 650 degrees Celsius. This would instantly destroy even the hardiest hyperthermophile. ...[S]everal other chemical and physical analyses have tipped the balance of evidence against the claim that ALH84001 contains traces of life (1999, pp. 215, 216).
Yes, they have. McKay and his colleagues suggested that the iron sulfides were remnants of sulfur-eating bacteria. But there are different varieties of sulfur, each of which has a slightly different atomic weight. As it turns out, bacteria utilize more of the “lighter” varieties, which means those are the ones that should have been concentrated within the iron sulfide minerals. Yet this was not the case (see Shearer, et al., 1996, 60:2921-2926). Jim Papike and Charles Shearer of the University of New Mexico examined the iron disulfide in ALH84001, and were unable to detect any ratio of sulfur isotopes that would be consistent with known biological activity (as referenced in Kerr, 1996, 273:865). Furthermore, in a paper in the March 2, 2000 issue of Nature, James Farquhar et al. published the results of their studies on the sulfur content of ALH84001. They wrote: “We conclude that the sulphur data from the SNC meteorites reflects deposition of oxidized sulphur species produced by atmospheric chemical reactions...,” rather than any type of bacterial life form (404:50, emp. added).
In his book, A Case Against Accident and Self-Organization, Dean Overman remarked: “Although pyrite’s presence in ALH can be explained by the hypothesis of Martian bacteria, that hypothesis is extremely improbable. ...[The] ratio is inconsistent with biological activity” (1997, pp. 95,96, emp. added). Thus, Kenneth Nealson of the University of Wisconsin at Milwaukee stated: “The little blobs in ALH84001 did not convince me.... [Y]ou can form little blobs on rocks with all kinds of chemical precipitates” (as quoted in Kerr, 1996, 273:865-866).
(2) Polycyclic aromatic hydrocarbons [PAHs]. Living organisms can produce these oily, organic compounds as they decompose. However, PAHs could have come just as readily from inorganic sources or, as some critics believe, from contamination with terrestrial sources. Luann Becker and her colleagues have suggested that the PAHs may have come from melted Antarctic ice (1997, 61:475-481). A.J.T. Jull of the University of Arizona examined ALH84001 and concluded: “Our analyses indicate that at least 80% of the organic material in ALH84001 is from Earth, not Mars, casting doubt on the hypothesis the meteorite contains a record of fossil life on Mars” (1998). Nevertheless, even the presence of PAHs is not terribly helpful to the scientist bent on discovering evidence of biological activity. As Overman noted:
These PAHs are not good biomarkers or signs of life in ALH because they are not directly synthesized in biological systems but produced by a process of metamorphism. ALH is not metamorphosed. PAHs can be formed when organic matter decomposes. Coal, for example, is made of the fossils of plant life. But PAHs are commonplace in interplanetary and interstellar dust particles and in meteorites from the asteroid belt. These PAHs are the residue of non-biological reactions among carbon compounds. Even on earth, PAHs are ubiquitous in their presence and are formed not only by the decomposition of living matter, but also by power plants and automobile engines. PAHs are present in practically every gas cloud in the Milky Way galaxy (1997, p. 96).
Davies concurred, and added:
The problem is that, although PAHs are made by living organisms, they are also made by inorganic processes. Indeed, they have been found in normal meteorites, and even in interstellar space. So their presence in ALH84001 is suggestive but inconclusive. Even if it can be proved that the PAHs come from Mars, they could have been produced by nonbiological processes or delivered there from space (1999, p. 212).
(3) Tube Shapes. ALH84001 showed extremely tiny, tubular-shaped objects that Dr. McKay and his coworkers suggested were the fossilized remains of bacteria (see picture on p. 94). They speculated that the bacteria grew in calcium-rich waters, which penetrated the cracks of the rock and were preserved as the fluid hardened into carbonate. In speaking about these structures, Davies observed:
There was, however, a third reason for the NASA team to suspect that organisms once inhabited the Martian rock, and it was the most dramatic of all. Revealed under a powerful electron microscope were thousands of tiny sausage-shaped blobs clinging to the carbonate grains. These blobs look, for all the world, like terrestrial bacteria. McKay and his colleagues tentatively concluded that the blobs were nothing less than fossilized Martians—the petrified husks of microbes that lived on the red planet over three and a half billion years ago. If they were right, they would be the first people in history to see the imprint of an alien life form (1999, pp. 212-213).
The key phrase here, of course, is “if they were right.” These objects—at a mere fifty nanometers—are a hundred times smaller than most terrestrial bacteria (one one-hundredth the thickness of a human hair; one thousand of them lying end to end would equal the diameter of the period at the end of this sentence!). It is true that since the discovery of ALH84001, scientists have found microorganisms living on Earth roughly the size of the alleged Martian microbes (see: Folk and Lynch, 1997, 67:583; Overman, 1997, p. 99; Taylor, 1999b, p. 244). But as Jack Farmer, a NASA biologist, commented: “The problem is that at that scale of just tens of nanometers, minerals can grow into shapes that are virtually impossible to distinguish from nanofossils” (as quoted in Gibbs and Powell, 1996, 275[4]:20). Regardless of the size, as Overman noted, “skeptical scientists will want to see some evidence of a cell wall” (1997, p. 100). Why is evidence of a cell wall so important? The reason, according to origin-of-life scientist Harold Morowitz, is that “the only life we know for certain is cellular” (1992, p. 12). And, we might add, those same scientists will want evidence of DNA. As Imre Friedman, the world-renowned microbiologist of Florida State University (and NASA’s Ames Research Center) put it: “What someone needs to do is to extract DNA from nanobacteria” (as quoted in Taylor, 1999b, p. 192). Why is it important to locate DNA? Davies addressed this question when he wrote regarding the extremely minute size of the supposed Martian life forms:
If they were DNA-based organisms, they could accommodate only a thousand base pairs in their genomes. Even this ignores the existence of any other structures, such as a cell wall, which in terrestrial bacteria is at least twenty-five nanometers thick. Could a Martian microbe perform the alleged mineral-processing feats and other metabolic functions with less than 1 percent of the molecular inventory of a common Earth bacterium? (1999, p. 215).
In a curiously titled article, “Bugs in the Data?” on the Scientific American Web site, W.W. Gibbs and C.S. Powell quoted Kenneth Nealson, a University of Wisconsin microbiologist, who complained: “I’d get drummed out of the microbiological society if I showed pictures like that and claimed I had bacteria” (1996). Further complicating the matter is the not-so-remote possibility of terrestrial contamination of the meteorites. In an article, “Fossils Blowing in the Wind: More Contamination of Antarctic Meteorites,” G.J. Taylor discussed the work of Lloyd Burckle (of the Lamont-Doherty Earth Observatory) and Jeremy Delaney (of Rutgers University) who have found dramatic new evidence of contamination in Antarctic meteorites. As Taylor noted, Burckle and Delaney “conclude that contamination with micrometer-sized organisms might be a ubiquitous process in Antarctica. This presents a big problem for scientists searching for fossil extraterrestrial life in an Antarctic meteorite” (1999a).
In an article in Time magazine, staff writer Frederic Golden observed:
For years Congress funded various SETI [search for extraterrestrial intelligence—JD/BT] efforts, until the political stigma of paying for the quest for “little green men,” as cynics like to call them, scuttled federal funding in 1993. Nonetheless, NASA continues the search for unearthly life, even if it’s only for little green bugs, under the more politically palatable label of astrobiology. Right now, NASA is eyeing the dusty surface of Mars (where water once flowed) and the likely oceans under the ice of Jupiter’s moon Europa as sites for primitive life-forms. One recent false alarm: the much trumpeted Martian meteorite found in Antarctica apparently does not contain convincing evidence of the existence of microorganisms on the Red Planet, as originally claimed (2000, 155[14]:75, emp. added, parenthetical item in orig.).
Truth be told, ALH84001 does not contain “convincing evidence” of life on Mars. It may show evidence of certain compounds that on occasion are known to be associated with fossils of living matter, but at present there is no credible evidence that it contains legitimate fossils of once-living organisms.
(4) Crystal Chains. The newest evidence which supposedly documents the fact that the tubular-shaped objects discovered in ALH 84001actually were living microorganisms comes from an article (“Chains of Magnetite Crystals in the Meteorite ALH84001: Evidence of Biological Origin”) by Imre Friedmann et al. published in the February 2001 issue of Proceedings of the National Academy of Sciences (98:2176-2181). The argument centers on tiny crystals detected within the meteorite, which, according to the scientists who did the research, are the same as those deposited by terrestrial microorganisms known as magnetotactic bacteria. In an interview on this topic reproduced on the BBC Web site, Dr. Friedmann stated:
The crystals match all the criteria for biologically formed chains, and as far as I’m concerned it’s conclusive evidence that Martian bacteria were in this meteorite. I cannot guess how my colleagues will react, but in my opinion no reasonable person can doubt it any more. The evidence is so strong (see Noble, 2001).
Alas, Friedmann will not have to venture a “guess” as to how his colleagues are going to react, because some “reasonable” people have stepped forward to state that they do doubt his claims. In an article titled “Mars Attracts!” in the May 19, 2001 issue of New Scientist, astronomer Ralph Lorenz (of the Lunar and Planetary Laboratory at the University of Arizona) wrote:
The debate now hangs on the presence of tiny magnetic crystals in the meteorite. Why should magnets be a sign of life? Because there is a class of bacteria on Earth that manufacture their own magnetic crystals to orient themselves in dark, muddy pools. Could Mars have been home to similar bacterial 4 billions years ago?
Magnetite crystals can also be created by “abiogenic” geological processes, and many researchers believe the Martian crystals are made in this way. Hap McSween of the University of Tennessee in Knoxville maintains that the crystals from ALH84001 were made at very high temperatures, ruling out a biological origin....
At the conference [the 2001 Lunar and Planetary Science Conference—JD/BT] in March, D.C. Golden of the Johnson Spaceflight Center put forward a powerful counter-argument. He created very similar magnetite crystals in the lab, simply by heating up a carbonate mineral called siderite. Golden’s discovery means the ALH84001 magnetites could have been made abiogenically, says Allan Trieman of the Lunar and Planetary Institute....
Some opponents of the Martian-life theory think that these chains might have been left behind by bacteria colonising the meteorite after it landed on Earth.... Most still think that the evidence in the meteorite is not conclusive.... In the astrobiology session at the LPSC, chaired by Trieman, Friedmann’s talk met with harsh criticism (2001, 170:38,40, emp. added).
And so, as it turns outs, the evidence that was supposed to be “so strong” that “no reasonable person” could doubt it, is, after all, “not conclusive.” Enough said.
But what about the current claim (as alluded to by Golden in his Time quote) that scientists have found water on Mars? What is that evidence? And what does it have to do with life on the Red Planet? The concept of life on Mars has a long and storied history. In 1877, Italian astronomer Giovanni Schiaperelli (1835-1910) reported that he had seen what he called “canali” (channels) on the surface of the planet. Not long thereafter, Percival Lowell (1855-1916) from the United States seized upon that idea and claimed that the canali actually were artificial canals that Martians had constructed to irrigate their parched landscape by using melted ice from the polar caps. Lowell, being independently wealthy, even constructed an observatory in 1894 in Flagstaff, Arizona (eponymously labeled the Lowell Observatory), dedicated to charting the Martian canals. He took thousands of photographs of Mars, and drew detailed pictures of over 500 structures he genuinely believed to be the planet’s canals. Edward C. Pickering (1846-1919), as professor of astronomy at Harvard and director of the university’s observatory, took issue with Lowell regarding the presence of the canals. So did British astronomer Sir Harold Jones (1890-1960), who had been knighted in 1943 for measuring more accurately than anyone before him the distance from the Earth to the Sun (93,005,000 miles, he suggested—a figure that would not be updated until the late 1950s). Both scientists pointed out (correctly) that blotches at the limit of visibility may appear to the eyes as interconnecting straight lines. Or, as the late Isaac Asimov succinctly stated the matter, the artificial nature of the canals was “probably an optical illusion, in other words” (1972, p. 488).
NASA’s current search for life—any life—on Mars is not its first attempt. As far back as the 1970s, NASA’s contention was that water existed on Mars, and thus life might have existed there as well at some point in the past. In 1977, when Viking 1 and Viking 2 landed on Mars, they discovered potential evidence of water in the soil, as well as iron oxides, sulfur, carbon, and iron oxide (i.e., rust, which is responsible for Mars’ red color). Alas, those missions found not a trace of life (see Understanding Science: Space and Planets, n.d., pp. 12,125; Davies, 1999, pp. 191-192). Still, the dry Martian surface does have what appears to be an intricate system of ridges and valleys. And it is in these so-called “landforms” where NASA scientists believe water once existed in abundant quantities when, according to standard theories of cosmic evolution, “Mars was warmer” (see Understanding Science, n.d., p. 13). The unmanned Mariner 9 spacecraft (launched in 1971) took striking photographs of Mars upon its arrival approximately a year later, as well as samples of the planet’s atmosphere for laboratory analysis. Evolutionist Ken Edgett, a staff scientist at Malin Space Science Systems, observed: “Twenty-eight years ago the Mariner 9 spacecraft found evidence—in the form of channels and valleys—that billions of years ago the planet had water flowing across its surface” (as quoted in Savage and Hardin, 2000). Paul Davies wrote:
You can easily tell that Mars was once more favorable for life by glancing at the pictures taken by the Mariner and Viking space probes. One distinctive feature leaps out of the survey photographs: river valleys. There, among the tangled mountain uplands, cutting swathes across sandy plains, carving deep into hillsides, spilling from the rims of craters, are easily recognizable channels sculpted by running water. They come complete with tributaries and deltas and flood plains. These watercourses, I might add, bear no resemblance to Lowell’s famous straight-line canals; instead, they are dendritic and sinuous, like rivers on Earth, and undeniably natural rather than artificial. Unfortunately, no trace of water remains in Mars’ ancient riverbeds; they have long since dried up. But...there can be no doubt: water once flowed freely on Mars (1999, pp. 192-193).
But what does all of this have to do with life on Mars? Water (in some form) is critically important to living organisms. Thus, the view persists that if water once existed on Mars, then life very likely evolved there as well. As two evolutionary scientists put it: “Wherever liquid water and chemical energy are found, there is life. There is no exception” (Levin and Levin, 2001). The following assessment appeared on NASA’s Web site in an article titled, “New Images Suggest Present-day Sources of Liquid Water on Mars”:
“For two decades scientists have debated whether liquid water might have existed on the surface of Mars just a few billion years ago,” said Dr. Ed Weiler, Associate Administrator for Space Science, NASA Headquarters. “With today’s discovery, we’re no longer talking about a distant time. The debate has moved to present-day Mars. The presence of liquid water on Mars has profound implications for the question of life not only in the past, but perhaps even today. If life ever did develop there, and if it survives to the present time, then these landforms would be great places to look” (Savage and Hardin, 2000, emp. added).
Davies summarized the matter in this fashion.
Mars could still be of major interest to biologists, for a simple reason. Today the red planet may present a bleak picture, but it was not always a frozen wasteland. There is abundant evidence that in the remote past Mars was warm and wet and Earth-like, and much more hospitable for life. Whether or not Mars is today a totally dead planet, there is still a good chance that life may once have flourished there....
Concerning the possibility of life, the fact that Mars was warm and wet between 3.8 and 3.5 billion years ago is highly significant, for it means that Mars resembled Earth at a time when life existed here. This has led some scientists to conclude that Mars would have been a suitable abode for life at that time too (1999, pp. 192,199).
Thus, the entire thrust of searching for water on Mars is tied to the evolutionary presuppositions that: (1) life evolved; and (2) water is crucial if we are to be convinced that such an event did, in fact, occur. Scientists admit, of course, that liquid water cannot exist naturally under climatic and atmospheric conditions on the Red Planet today. Currently, the cold temperatures and low air pressure make that impossible. [NASA, however—grasping at any possibility—has suggested that “trace quantities of water vapor” may exist in the Martian atmosphere (see Phillips, 2000, emp. in orig.).] Edgett said:
...Mars science has focused on the question, “Where did the water go?” The new pictures from Global Surveyor tell us part of the answer—some of that water went under ground, and quite possibly it’s still there (as quoted in Savage and Hardin, 2000).
Davies agrees:
Where did all the water go?... The simple answer is: into the ground.... [E]ven though the surface is now extremely dry, Mars may still have extensive reserves of water concealed beneath the ground, in the form of permafrost or, many kilometers down, as trapped liquid (1999, p. 195).
NASA scientists admit that if water does exist on Mars, it must be somewhere beneath the permafrost on the surface of the planet. From an evolutionary perspective, then, the presence of water on Mars does indeed have “profound implications” for the existence of life.
What, then, shall we say to all this? Our response is as follows. First, we need to point out that it is a long way from a primitive puddle of putative Martian water to a living organism. The late evolutionist Loren Eiseley addressed that point years ago when he wrote:
One does occasionally observe, however, a tendency for the beginning zoological textbook to take the unwary reader by a hop, skip, and jump from the little steaming pond or the beneficent chemical crucible of the sea, into the lower world of life with such sureness and rapidity that it is easy to assume that there is no mystery about this matter at all, or, if there is, that it is a very little one. This attitude has indeed been criticized by the distinguished British biologist Woodger, who some years ago remarked: “Unstable organic compounds and chlorophyll corpuscles do not persist or come into existence in nature on their own account at the present day, and consequently it is necessary to postulate that conditions were once such that this did happen although (and in spite of the fact that) our knowledge of nature does not give us any warrant for making such a supposition.... It is simply dogmatism—asserting that what you want to believe did in fact happen” (1957, pp. 199,200, emp. added, parenthetical item in orig.).
Second, the chemical compound, dihydrogen monoxide (i.e., water), is extremely common. What if it could be proved that it has existed (or exists presently) on Mars? Our response would be—“so what?” The mere existence of water does not somehow prove necessarily that life “evolved.” While it may be true that water is necessary for life as we know it, it is not sufficient to create life. That is to say, the existence of water is a necessary condition, but it is not a sufficient condition. To suggest that because water existed (or exists) on Mars, then the spontaneous generation of life must be possible, is to make the same mistake Charles Darwin made when he suggested that one organism could give rise to another merely because he observed minuscule changes in the beaks of Galapagos finches—thereby extrapolating far beyond the available facts in order to draw a conclusion that is totally unwarranted by the available evidence. Matter, in and of itself, does not possess the capability to mold itself into something that is living, as evolutionists Robert Augros and George Stanciu forcefully admitted in their college-level textbook, The New Biology.
There must be a cause apart from matter that is able to shape and direct matter. Is there anything in our experience like this? Yes, there is: our own minds. The statue’s form originates in the mind of the artist, who then subsequently shapes matter, in the appropriate way.... For the same reasons there must be a mind that directs and shapes matter in organic forms (1987, p. 191, emp. added).
“Water” hardly qualifies as a “cause apart from matter.” Nor is it a “mind that directs and shapes matter.” It is merely—water! Dean Overman addressed this point when he said:
Life appears to be formed only by a guided process with intelligence somehow inserting information or instructions into inert matter.... In examining biogenesis theories we must look at the mathematical probabilities, not at metaphysical perspectives, regardless of the way in which they may point. The calculations in this book rule out chance alone for 130 million years or for the entire age of the universe. Something besides chance caused and is causing life (1997, p. 101, emp. added).
Third, the problem with all of these scenarios is that there never has been a single case of spontaneous generation documented—yet evolution, in its entirety, is based on the assumption that spontaneous generation must have occurred at some point in the distant past. In his classic text, The Implications of Evolution, world-famous British evolutionist and physiologist G.A. Kerkut, discussed the seven non-provable assumptions upon which the edifice of organic evolution has been constructed. The first assumption is: “Non-living things gave rise to living material, i.e., spontaneous generation occurred” (1960, p. 6). Over forty years ago at the 1959 Darwin Centennial Convocation held at the University of Chicago, one of the participants, Hans Gaffron, admitted, in addressing the subject of “scientific progress” after Darwin: “It is the general climate of thought—which has created an unshakable belief among biochemists—that evolution of life from inanimate matter is a matter of course” (1960, 1:46, emp. added). Harlow Shapley (the famous Harvard astronomer) commented at that same conference: “The assumption that life originated from non-living matter must be made by the modern scientist if he believes that the question ‘What is life?’ belongs in the natural sciences at all” (1960, 3:75, emp. added). Forty years later, in 1999, Paul Davies wrote:
Although biogenesis [the beginning of life—JD/BT] strikes many as virtually miraculous, the starting point of any scientific investigation must be the assumption that life emerged naturally, via a sequence of normal physical processes.... [I]n the absence of a miracle, life could have originated only by some sort of spontaneous generation. Darwin’s theory of evolution and Pasteur’s theory that only life begets life cannot both have been completely right (pp. 81-82,83, first emp. in orig., last emp. added).
While we disagree with Dr. Davies on his comment that a scientist must assume that life originated naturally, we agree with him on his two other points. (1) It is absolutely true that spontaneous generation does “strike many as virtually miraculous.” Nobel laureate Sir Francis Crick admitted:
An honest man, armed with all the knowledge available to us now, could only state that in some sense, the origin of life appears at the moment to be almost a miracle, so many are the conditions which would have had to have been satisfied to get it going (1981, p. 88, emp. added).
(2) It also is true that the theory of evolution and the concept of life begetting life (known in science as the law of biogenesis) cannot both be correct. But which of these concepts do the actual laws of science support? In his book, The Creation-Evolution Controversy, R.L. Wysong answered that question quite clearly when he wrote:
The creationist is quick to remind evolutionists that biopoiesis [spontaneous generation—JD/BT] and evolution describe events that stand in stark, naked contradiction to an established law. The law of biogenesis says life arises only from pre-existing life, biopoiesis says life sprang from dead chemicals; evolution states that life forms give rise to new, improved and different life forms; the law of biogenesis says that kinds reproduce their own kinds (1976, p 182).
In nature, we have not documented a single case of spontaneous generation. If something is “dead” (i.e., nonliving), it stays dead. And if something is living, when it procreates it produces another organism basically like itself. Cows give rise to cows, birds to birds, tulips to tulips, corn to corn, and so on. Over half a century ago, the brilliant scientist J.W.N. Sullivan wrote a book on The Limitations of Science in which he included the following assessment:
The beginning of the evolutionary process raises a question which is yet unanswerable. What was the origin of life on this planet? Until fairly recent times there was a pretty general belief in the occurrence of “spontaneous generation....” But careful experiments, notably those of Pasteur, showed that this conclusion was due to imperfect observation, and it became an accepted doctrine that life never arises except from life. So far as the actual evidence goes, this is still the only possible conclusion. But since it is a conclusion that seems to lead back to some supernatural creative act, it is a conclusion that scientific men find very difficult of acceptance (1933, p. 94, emp. added).
Difficult indeed! Not much has changed since 1933, has it? Little wonder Paul Davies concluded: “Darwin’s theory of evolution and Pasteur’s theory that only life begets life cannot both have been completely right.” Fortunately, true science tells us which one is “right”—Pasteur’s view that only life begets other life “after its kind.”
Last, what shall we say about the suggestion that, upon reinvestigation, the 1911 Nakhla meteorite has been found to contain even more “conclusive evidence” of life on Mars than the controversial 1984 specimen, ALH 84001? The New York Times originally broke this story in an article (“Another Meteorite May Show Life on Mars, Scientists Report”) in its March 19, 1999 issue. The author of the article, John N. Wilford, wrote concerning the work of a NASA team of scientists:
In their new research, the geochemists analyzed chips from an orange-size meteorite that landed in Egypt in 1911 and was almost immediately collected by scientists. The particular fragment of this meteorite came from the British Museum in London and had presumably been protected from most terrestrial contamination by a glassy crust that formed during the meteorite’s fiery plunge through the atmosphere (Wilford, 1999).
Then, earlier this year, NASA scientists published an article in Precambrian Research which suggested in its abstract that “[n]ew observations in two additional meteorites, Nakhla and Shergotty, indicate possible biogenic features” (see Gibson, et al., 2001, 106:15). The authors of the study then went on to note that the Nakhla meteorite contained clay (which they referred to as “iddingsite”)-filled cracks “of Martian origin” and that “light microscopy revealed rounded micrometer-sized structures embedded within the iddingsite-filled cracks.” They also remarked that the structures were found “in distinct cluster-like distributions within the clay. The spheres are sometimes joined together in pairs or triplets” (106:24).
About the same time, various Web sites began to tout a new book due to be published early in 2002, Mars: Inside the Red Planet, by two British scientists, Heather Couper and Nigel Henbest, which alleges (based in part on the paper by Gibson et al. in Precambrian Research) that the Nakhla meteoritic spheres are microfossils similar to those found within ALH84001, but much more easily identifiable as genuine microorganisms. According to Everett Gibson of NASA’s Johnson Space Center: “Within these carbonates and clays are structures and features that are even larger and better preserved than those we saw in 84001” (as quoted in “New Life on Mars...,” 2001). Toward the end of the article by Gibson et al., however, the scientific team behind the investigation calmly stated:
The spheres in Nakhla and Shergotty are similar to the fossils of terrestrial coccoid bacteria. However, as previously noted, spherical morphologies alone are not indicative of biogenic activity. Therefore, the spherical structures in Nakhla and Shergotty are compelling, but not conclusive, evidence for biogenic activity (p. 26, emp. added).
In the article’s abstract, the authors admitted:
The morophological similarities between terrestrial microfossils, biofilms, and the features found in the three Martian meteorites are intriguing but have not been conclusively proven. Every investigation must recognize the possibility of terrestrial contamination of the meteorites, whether or not the meteorites are Martian (p. 1).
Then, just as supporters of the “life-on-Mars” theory were preparing to celebrate, a devastating article (“Magnetite Morphology and Life on Mars”) appeared in the November 20, 2001 issue of the Proceedings of the National Academy of Sciences (see Buseck, et al., 2001, 98:13490-13495) in which the authors examined in detail the claims that bacterial life existed in the SNC meteorites, and concluded: “In contrast to previous accounts, we argue that the existing crystallographic and morphological evidence is inadequate to support the inference of former life on Mars” (98:13490).
In conclusion, we should note that the hoopla surrounding many of the NASA announcements about some “new find” are completely unwarranted. Unfortunately, the media frequently exaggerate the information, which in turn causes the public at large to fall prey to misinformation, which later turns out to be misleading at best, or, at worst, quite simply—wrong. Admittedly, however, when it comes to belief in organic evolution, as Marshall and Sandra Hall observed: “It is not easy to overthrow a belief, however absurd and harmful it may be, which your civilization has promulgated as the scientific truth for the better part of a century” (1974, p. 74). Oh, how true! How very true.

REFERENCES

Asimov, Isaac (1972), Isaac Asimov’s Biographical Encyclopedia of Science and Technology (New York: Avon).
Augros, Robert and George Stanciu (1987), The New Biology (Boston, MA: New Science Library).
Becker, Luann., D.P. Glavin, and J.L. Bada (1997), “Polycyclic Aromatic Hydrocarbons (PAHs) in Antarctic Martian Meteorites, Carbonaceous Chondrites, and Polar Ice,” Geochimica et Cosmochimica Acta, 61:475-481.
Bradley, J.P., R.P. Harvey, and H.Y. McSween Jr. (1996), “Magnetite Whiskers and Platelets in ALH84001 Martian Meteorite: Evidence of Vapor Phase Growth,” Geochimica et Cosmochimica Acta, 60:5149-5155.
Buseck, P.R., R.E. Dunin-Borkowski, et al. (2001), “Magnetite Morphology and Life on Mars,” Proceedings of the National Academy of Sciences, 98:13490-13495, November 20.
Chyba, Christopher F. (1996), “Life Beyond Mars,” Nature, 382:576-577, August 15.
Crick, Francis (1981), Life Itself: Its Origin and Nature (New York: Simon & Schuster).
Davies, Paul (1999), The Fifth Miracle: The Search for the Origin and Meaning of Life (New York: Simon & Schuster).
Eiseley, Loren (1957), The Immense Journey (New York: Random House).
Farquhar, James, Joel Savarino, and Terri L. Jackson (2000), “Evidence of Atmospheric Sulphur in the Martian Region from Sulphur Isotopes in Meteorites,” Nature, 404:50-52, March 2.
Folk, Robert and F. Leo Lynch (1997), “The Possible Role of Nanobacteria (Dwarf Bacteria) in Clay Mineral Diagenesis, and the Importance of Sample Preparation in High Magnification SEM Study,” Journal of Sedimentary Research, 67:583.
Friedmann, E.I., J. Wierzchos, C. Ascaso, and M. Winklhofer (2001), “Chains of Magnetite Crystals in the Meteorite ALH84001: Evidence of Biological Origin,” Proceedings of the National Academy of Sciences, 98:2176-2181, February 27.
Gaffron, Hans (1960), “The Origin of Life,” The Evolution of Life [Volume 1 of Evolution After Darwin], ed. Sol Tax (Chicago, IL: University of Chicago Press), pp. 39-84.
Gibbs, W.W. and C.S. Powell (1996), “Bugs in the Data,” Scientific American, 275[4]:20,22, October.
Gibson, E.K. Jr., D.S. McKay, K.L. Thomas-Keprta, et al. (2001), “Life on Mars: Evaluation of the Evidence Within Martian Meteorites ALH84001, Nakhla, and Shergotty,” Precambrian Research, 106:15-24.
Golden, Frederic (2000), “Will We Meet E.T.?,” Time, 155[14]:75, April 10.
Hall, Marshall and Sandra (1974), The Truth: God or Evolution? (Grand Rapids, MI: Baker).
Jull, A.J.T. (1998), “Organic Compounds in Martian Meteorites May be Terrestrial Contaminants,” [On-line], URL: http://www.psrd.hawaii.edu/Feb98/OrganicsALH84001.html.
Kerkut, G.A. (1960), The Implications of Evolution (London: Pergamon).
Kerr, Richard A. (1996), “Ancient Life on Mars?,” Science, 273:864-866, August 16.
Levin, Gilbert V. and Ron L. Levin (2001), “Liquid Water and Life on Mars,” [On-line], URL: http://www.biospherics.com/Mars/spie2/spie98.htm.
Lorenz, Ralph (2001), “Mars Attracts!,” New Scientist, 170:38-40, May 19.
Major, Trevor (1996), “Life on Mars?,” Reason & Revelation, 16:78-79, October.
Major, Trevor (1997), “Mars Rock Update,” Reason & Revelation, 17:85-86, November.
McKay, David S., E.K. Gibson, Jr., K.L. Thomas-Keprta, et al. (1996), “Search for Past Life on Mars: Possible Relic Biogenic Activity in Martian Meteorite ALH84001,” Science, 273:924-930, August 16.
Morowitz, Harold J. (1992), Beginnings of Cellular Life (New Haven, CT: Yale University Press).
“New Life on Mars Evidence ‘Conclusive,’ ” (2001), [On-line], URL: http://www.ananova.com/news/story/sm_419740.html.
Noble, Ivan (2001), “ ‘Conclusive Evidence’ for Martian Life,” [On-line], URL: http://news.bbc.co.uk/hi/english/sci/tech/newsid_1190000/1190948.stm.
Overman, Dean L. (1997), A Case Against Accident and Self-Organization (New York: Rowman and Littlefield).
Phillips, Tony (2000), “Making a Splash on Mars,” [On-line], URL: http://science.nasa.gov/headlines/y2000/ast29jun_1m.htm.
Savage, Donald, and Mary Hardin (2000), “New Images Suggest Present-day Sources of Liquid Water on Mars,” [On-line], URL: ftp://ftp.hq.nasa.gov/pub/pao/pressrel/2000/00-099.txt.
Shapley, Harlow (1960), “Panel One: The Origin of Life,” Issues in Evolution (Volume 3 of Evolution After Darwin], ed. Sol Tax (Chicago, IL: University of Chicago Press), pp. 69-105.
Shearer, C.K., G.D. Layne, J.J. Papike, and M.N. Spilde (1996), “Sulfur Isotope Systematics in Alteration Assemblages in Martian Meteorite ALH84001,” Geochimica et Cosmochimica Acta, 60:2921-2926.
Sullivan, J.W.N. (1933), The Limitations of Science (New York: Viking).
Taylor, G. Jeffrey (1999a), “Fossils Blowing in the Wind: More Contamination of Antarctic Meteorites,” [On-line], URL: http://www.psrd. hawaii.edu/July99/contamination.html.
Taylor, Michael Ray (1999b), Dark Life (New York: Scribner).
Understanding Science and Nature: Space & Planets (no date), (Alexandria, VA: Time-Life).
Wilford, John N. (1996), “On Mars, Life’s Getting Tougher (If not Impossible),” New York Times, December 22, pp. 1,6.
Wilford, John N. (1999), “Another Meteorite May Show Life on Mars, Scientists Report,” New York Times, March 19.
Wysong, R.L. (1976), The Creation/Evolution Controversy (East Lansing, MI: Inquiry Press).

The Miracles of Jesus by Kyle Butt, M.Div.


http://apologeticspress.org/APContent.aspx?category=10&article=556

The Miracles of Jesus

by  Kyle Butt, M.Div.

In John 20:31, we learn why Jesus performed miracles—so “that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.” The miracles of Christ recorded in the Gospel accounts proved that Jesus had been given all power in heaven and on Earth. Trustworthy men documented that He had power over the human body and could heal sickness and disease with the touch of His hand (Matthew 8:1-4). On other occasions, He proved that He had power over the spiritual world by forgiving sins (Luke 5:20-24) and casting out demons (Luke 6:18). He also had power to control the physical world by calming storms and walking on water (Matthew 14:25-43). And His power over death was shown through His glorious resurrection three days after His crucifixion (John 20:24-29).
Jesus’ miracles were designed to prove His oral claim to be the Son of God. Even the Pharisees, His worst enemies, admitted: “This man works many signs. If we let Him alone like this, everyone will believe in Him” (John 11:47-48). Yet they steadfastly refused to believe that He was God’s Son. Many of them even saw Him raise Lazarus from the dead, heal the sick, and cause the blind to see. Yet they would not admit to His deity.
Why should it be any different today? Anyone who takes an honest look at the evidence should see that this world must have had a Creator. The Bible is inspired by that Creator, and informs us that Jesus performed miracles to prove He was the Son of God. Yet many people will brush aside all the evidence—just as the Pharisees did—and deny Christ’s divinity. The Judgment Day will find those people hearing the words of Christ: “Woe unto you!… For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes” (Matthew 11:21).

CONCLUSION

Miracles are only impossible in a world with no God. Throughout history, God has used miracles to create the Universe, to add credibility to the men who had been entrusted with His message, and to accomplish His divine purposes. Jesus of Nazareth repeatedly performed miraculous deeds in order to prove to His followers (and to His enemies!) that He was indeed the Son of God. Sadly, many people during Christ’s day refused to believe in Him as God’s Son. And, just as sadly, many today stubbornly refuse to believe in the Sonship of Christ. As Christ told the unbelieving Pharisees of His day, so will He tell the modern-day disbelievers, “Woe unto you!"

One Second After Death by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=11&article=1188

One Second After Death

by  Dave Miller, Ph.D.

We human beings find it very easy to live life as if we will be here forever. We occasionally come face to face with death when a friend or loved one passes away. But the essence of daily living is such that it is easy to ignore the reality of death and the certainty of existence beyond the grave. It is essential that we go to the Bible and find out what will happen to each one of us—one second after death.
The Bible teaches that human beings are composite creatures. We possess a fleshly body that is composed of physical elements made from “the dust of the ground” (Genesis 2:7). This physical body is animated by a life force or life principle that we share in common with the animal kingdom (although, in the Genesis creation account, a distinction seems to be made between animals and man in the direct source of this life principle (Genesis 1:20-21,24; 2:7). In any case, the Scriptures also teach that human beings are unlike the animals in that humans also possess a spiritual dimension that transcends the body and physical life on Earth.
God places within each prenatal person at conception a spirit that makes each individual a unique personality. Zechariah 12:1 observed that God “forms the spirit of man within him.” Our spirits are what makes each one of us a distinct entity, a person that will survive physical death and live on immortally throughout eternity.
A number of Hebrew and Greek words are used in the Bible to identify various facets of our beings (e.g., nephesh, ruach, neshamah, leb, and basar in the Old Testament and psuche, pneuma, nous, soma, and sarx in the New Testament). These words are somewhat fluid, and are used in a variety of ways—sometimes interchangeably, sometimes in contradistinction to each other. They are translated by many different English words (e.g., “soul,” “spirit,” “breath,” “wind,” “heart,” “mind,” “self,” “body,” “flesh,” et al.). It is a mistake to seize upon a passage where “soul” refers to the entirety of a person’s being and conclude that man does not possess a spirit that is distinct from his animated body. Some religious thinkers tend to limit the Hebrew word ruach (soul or spirit) to an impersonal vital power that becomes individualized only in the nephesh (whole person). Thus, it is claimed that the soul or spirit cannot exist independently of the body, so that when the “life force” exits the body, the person ceases to exist.
But, by avoiding human philosophies and focusing solely upon the Bible, we learn that each person possesses a conscious spirit that ultimately leaves the body and exists separately from it in the spirit realm. For example, Genesis 35:18 states: “[I]t came to pass, as her soul was in departing, (for she died).” The author of the book of 1 Kings wrote that Elijah prayed, “let this child’s soul come into him again...and the soul of the child came into him again, and he revived” (17:21-22). Psalm 86:13 says, “You have delivered my soul from the depths of Sheol.”
The Bible defines “death” as “separation”—not “extinction.” Physical death occurs when the spirit exits the body. James 2:26 notes: “[F]or as the body without the spirit is dead.” In other words, the separation of one’s spirit from one’s body results in physical death. Spiritual death, on the other hand, entails separation from God due to sin. So “death” involves the idea of separation—not extinction or unconsciousness.
A clear depiction of existence beyond death is seen in Luke 16:19-31. Some argue that this section of Scripture is a parable, which is incorrect since the story does not contain the usual indicators of parabolic discourse. However, even if the passage were a parable, a parable is not a fairy tale. Bible parables parallel true-life situations to teach a basic lesson of truth. They draw from reality and that which people understand as actual earthly existence and genuine conditions in order to drive home a spiritual point. After reading Luke 16:19-31, observe the following textual details:
  1. Both men are said to have died.
  2. Wherever Lazarus went, angels were used to transport him there.
  3. The rich man was buried.
  4. The rich man was in hades.
  5. The rich man was being tormented in flames.
  6. The rich man could see and recognize Lazarus and Abraham.
  7. Abraham referred to the rich man’s former existence as “your lifetime.”
  8. Abraham made clear that their respective locations were irreversible.
  9. The rich man’s brothers were still occupying his father’s house on Earth.
  10. The Law of Moses was still in effect.
  11. The rich man’s plea to send Lazarus to his living relatives would require Lazarus to return “from the dead” (vs. 30) and to “rise from the dead” (vs. 31).
The term translated “hell” in Luke 16:23 is the Greek word hades, and is not to be confused with the word gehenna. “Gehenna” is found twelve times in the New Testament, and refers to the place of eternal, everlasting punishment—the “lake of fire” where Satan, his angels, and all wicked people will be consigned after the Second Coming of Jesus and the Judgment. So gehenna is hell. “Hades,” on the other hand, occurs ten times in the New Testament, and always refers to the unseen realm of the dead—the recepticle of disembodied spirits where all people who die await the Lord’s return. At that time, our spirits will be reunited with our resurrection bodies (1 Corinthians 15:35-54).
Luke 16 shows us that hades contains two regions. One is referred to as the “bosom of Abraham” (which simply means “near” or “in the presence of ” Abraham—cf. John 1:18). The other region in hades is described as tormenting flame. Every other passage in the New Testament that refers to hades harmonizes with this description of the intermediate realm of the dead where the deceased await the resurrection and judgment.
For example, while fastened to the cross, Jesus told the thief, “Today, you will be with Me in Paradise” (Luke 23:43). The word paradise is of Persian derivation, and means a “garden” or “park.” Where was it that Jesus and the thief went on that very day? Certainly not to extinction! Extinction would not be “paradise”! They did not go to the grave together. The thief was not placed in the tomb with Jesus, and the tomb certainly would not be a “paradise.” Nor did Jesus go to heaven, for in John 20:17 after His resurrection, Jesus reassured Mary that He had not yet ascended to the Father. So where is “paradise”? Where did Jesus and the thief go after dying on the cross? Where had Jesus been for those three days between His death and resurrection?
Peter gave the answer to that question in his sermon in Acts 2 when he quoted Psalm 16. Acts 2:27 states that God would not abandon Christ’s soul in hades nor allow Christ to undergo decay. So while Christ’s body was placed in a tomb for three days, Christ’s spirit went to hades. Peter argued that David, who penned the 16th Psalm, was not referring to himself. How do we know? David’s body was still in the tomb (Acts 2:29). David’s spirit was still in the hadean realm because Peter also said that David had not yet ascended into heaven (Acts 2:34). Acts 2, by itself, proves that a person does not go straight to heaven or hell when he dies, and that a person does not become extinct, cease to exist, or pass into a state of unconsciousness at death.
Jesus previously predicted that His death and entrance into the Hadean realm would not prevent Him from accomplishing His divine purposes. Matthew 16:18 reads: “Upon this rock I will build My church; and the gates of hades shall not prevail against it.” In other words, though He would die on the cross, though His body would be placed in the tomb, and though His spirit would descend into hades, nevertheless, the gates of hades would not prevent Him from coming back out of hades (i.e., resurrection) and then setting up the kingdom a few days later in Acts 2. At that time, Peter and the apostles employed the “keys of the kingdom” (Matthew 16:19) with the help of the Holy Spirit sent by Jesus (Acts 2:33).
It was through Jesus’ death and subsequent departure from hades that Jesus rendered powerless “him who had the power of death, that is, the devil” (Hebrews 2:14; cf. 1 Corinthians 15:26,54-57). Jesus’ personal victory over death and the Hadean realm explains why He could declare in Revelation 1:18—I am He who lives; and was dead, and behold, I am alive forevermore. Amen. And I have the keys of hades and of death.”
While Jesus, the thief, and Lazarus went to the paradise portion of hades, the rich man went to the unpleasant area which included torment and flame. This is the same region of hades, referred to in 2 Peter 2:4, where angels who sinned were committed by God. The term that Peter used was tartarosas, or Tartarus, and is described as “pits of darkness” where they are “reserved for judgment.” The parallel in Jude 6 speaks of these angels as having abandoned their proper place and having failed to keep their own domain. They are depicted as existing in “everlasting chains under darkness unto the judgment of the great day.” This region of the Hadean realm must also be in view in Moses’ allusion to the anger of God which kindles fire that “shall burn to the lowest part of Sheol” (Deuteronomy 32:22)—sheol being a general Hebrew equivalent of the Greek hades.
Notice what will happen to this intermediate receptacle of spirits. In Revelation 20, beginning in verse 11, we are presented with a portrait of the final judgment before the great white throne of God. Everyone who has ever lived will be there. Verse 13 says that “death and hades” will be cast into the lake of fire. That means that hades will be cast into hell. The unseen realm of the dead, where conscious spirits reside until judgment, will have served its purpose, and all people who have ever lived will then be consigned to one of two places: heaven or hell.
“For we must all appear before the judgment seat of Christ; that each one may receive the things done in the body, according to what he has done, whether good or bad” (2 Corinthians 5:10). “[I]t is appointed for men to die once, but after this the judgment” (Hebrews 9:27). “Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice and come forth—those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of condemnation” (John 5:28-29). Paul referred to the occasion “when the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ. These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power” (2 Thessalonians 1:7-9).
Look carefully at the word “everlasting.” Does the human spirit exist beyond physical death and the grave in a conscious state? Or, at death, does the soul cease to exist in a state of “soul sleep”? Does a person’s consciousness become extinct? Is the soul annihilated at death? The Sadducees denied the existence of the spirit realm. According to Acts 23:8, they denied the immortality of the soul, believing in “neither angel nor spirit.” Josephus stated that the Sadducees believed that “souls die with the bodies” (18:1:4). There are religious groups today who teach the same thing.
In Luke 20, Jesus showed the fallacy of such thinking by showing that when Moses was at the burning bush in Exodus 3, God declared Himself to be the God of Abraham, Isaac and Jacob. At the time God made that statement, the bodies of those three patriarchs had been in the grave for hundreds of years. Yet Jesus concluded: “For He is not the God of the dead but of the living” (Luke 20:38). That proves that Abraham, Isaac, and Jacob—though separated from their physical bodies—were still in existence. They were not extinct. They would one day be reunited with their bodies in the resurrection.
Many other passages indicate the perpetuation of conscious spiritual life beyond physical death. Revelation 6:9-11 speaks of the souls of those who had been martyred for the Christian cause. They are depicted as spirits—not bodies—who are conscious, who are aware of the means by which they were killed, and who knew that their blood had not yet been avenged.
In 2 Corinthians 12:2-4, Paul described an experience that he, or someone he knew, had in the “third heaven.” The “third heaven” in scriptural thought is the spirit realm where God and other celestial beings reside (Deuteronomy 10:14; 26:15; 1 Kings 8:27,30). It often is referred to as the “heaven of heavens”—a Semitism wherein the genitive is used for the superlative degree—meaning the highest or ultimate heaven (cf. “Song of songs,” “King of kings,” “Lord of lords”). The “first heaven” is the Earth’s atmosphere—the “sky”—where the birds fly (Genesis 1:20; 8:2; Isaiah 55:10; Luke 13:19). The “second heaven” is “outer space”—where the Sun, Moon, and stars are situated (Genesis 15:5; 22:17; Deuteronomy 4:19; Nahum 3:16). Twice Paul stated that he was not certain whether the person described was “in the body, or out of the body” (vss. 2-3). That proves that Paul acknowledged the possibility of the spirit of a human being existing in a conscious state apart from the body. To say that the spirit ceases to exist at death makes Paul imply what is not true.
Both accounts, of the rich man and Lazarus in Luke 16, and the thief on the cross in Luke 23:43, prove that conscious existence continues after the death of the body. Hebrews 12:23 speaks of “the spirits of just men made perfect”—a reference to deceased saints who remained faithful to God during their life on Earth, but who had since passed into the spirit realm. That passage makes no sense if “spirits” refers to the wind or breath of a person. These people were like Stephen in Acts 7:59 who, as life was being stoned from his body, said to the Lord whom he could see in the heavens: “Lord Jesus, receive my spirit.” If “spirit” is simply the life force of the body that goes extinct the moment it no longer animates the body, then Stephen was speaking out of ignorance to think that he had a spirit that could be received by Jesus.
The Bible frequently speaks of the ultimate state of both the good and the wicked as being “eternal.” For example, read Hebrews 6:2 which speaks of “eternal judgment,” or 2 Thessalonians 1:9 which speaks of “eternal destruction,” or Revelation 20:10 where Satan will be cast into the lake of fire and brimstone, and tormented there “day and night forever and ever.” Jude 7 speaks of those who will suffer “the vengeance (punishment) of eternal fire.”
Matthew 18:8-9 identifies the fire of hell (gehenna) as “everlasting fire.” The parallel passage in Mark 9:43 states that this fire “shall never be quenched.” Mark 9:48 states that hell is a place “where their worm does not die and the fire is not quenched.” The image is taken from Isaiah 66:24, and is unquestionably intended to make the point that the fire of hell will be unquenchable—always burning, yet never consuming.
In His description of the final Judgment in Matthew 25:46, Jesus used the same word aionion (eternal) to refer to the respective conditions of both the good and evil people who inhabited the Earth. If eternal punishment is not “eternal,” then life eternal is not “eternal” either. The word “punishment” clearly implies pain that is inflicted. Listen to Peter, who said, “The Lord knows how to deliver the godly out of temptation, and to keep the unrighteous under punishment for the day of judgment” (2 Peter 2:9). The same word is used to refer to the punishment that the apostles narrowly avoided in Acts 4:21.
Some say the word “destroy” (or “destruction”) means “annihilation” (or “extinction”). They go to a passage like Matthew 10:28 where Jesus said, “And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell.” They insist that “destroy” in this passage means “annihilation.” But that cannot be. For if physical death inflicted by one’s fellowman brings extinction and unconsciousness of the soul, what is there to fear from God? Why would Jesus say there is no need to fear other people—who can take your physical life? For in taking your physical life, they also would cause your soul to be annihilated, in which case they have as much power as God, and the comparison that Jesus makes is no comparison at all. If the soul dies with the body, then he who kills the body kills the soul, too.
The parallel passage in Luke 12:4-5 makes this point even clearer. Luke wrote: “Do not be afraid of those who kill the body, and after that have no more that they can do. But I will show you whom you should fear: Fear Him who, after He hath killed, has power to cast into hell; yes, I say to you, fear Him!” If physical death brings annihilation of the soul, then it is ridiculous to speak of casting the soul into hell after killing the body.
In addition, the Greek term that underlies our English word “destroy” does not mean “annihilation.” W.E. Vine, in his Expository Dictionary of New Testament Words, explained: “The idea is not extinction but ruin, loss, not of being, but of well-being” (1966, p. 302). He cited Matthew 10:28 as an example, as well as John 17:12 where Judas, who had not yet hung himself, was called the “son of perdition.” Obviously, Judas was not extinct or annihilated. But he was destroyed in the sense that he lost spiritual well-being. He had perished spiritually.
Lexicographer Joseph H. Thayer agreed with this assessment when he said that “destroy” in Matthew 10:28 means “to devote or give over to eternal misery” (1901, p. 64). Albrecht Oepke commented on the meaning of destroy: “definitive destruction, not merely in the sense of extinction of physical existence, but rather of an eternal plunge into Hades” (Kittel, 1:396).
What must be concluded from these passages of Scripture? God gives people this life on Earth to prepare their spirits for their eternal abode. When a person dies, his or her body goes into the grave, while the conscious spirit enters the Hadean realm to await the final Judgment. At the Second Coming of Christ, all spirits will come forth from hades and be resurrected in immortal bodies. All will then face God in judgment, receive the pronouncement of eternal sentence, and then be consigned to heaven or hell for eternity. Listen closely to the inspired words of the apostle Peter:
Therefore, since all these things shall be dissolved, what manner of persons ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, because of which the heavens will be dissolved being on fire, and the elements will melt with fervent heat? ...You therefore, beloved, since you know these things beforehand, beware lest you also fall from your own steadfastness, being lead away with the error of the wicked; but grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory both now and forever. Amen” (2 Peter 3:11-12,17-18).
[NOTE: For an audio sermon on this topic, click here.]

REFERENCES

Josephus, Flavius (1974 reprint), “Antiquities of the Jews,” The Works of Flavius Josephus, transl. William Whiston (Grand Rapids, MI: Baker).
Kittel, Gerhard (1964), Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans).
Thayer, J.H. (1901), A Greek-English Lexicon of the New Testament (1977 reprint), (Grand Rapids, MI: Zondervan).
Vine, W.E. (1966 reprint), An Expository Dictionary of New Testament Words (Old Tappan, NJ: Revell).

What has Happened to Truth? by Garry K. Brantley, M.A., M.Div.

http://apologeticspress.org/APContent.aspx?category=12&article=269

What has Happened to Truth?

by  Garry K. Brantley, M.A., M.Div.

During his interrogation of Jesus, Pilate asked, “Your own nation and the chief priests have delivered You to me. What have You done?” (John 18:35). Understanding the political motivation behind Pilate’s question, Jesus insisted that His kingdom was not a physical, worldly domain that would be advanced by military might. Pilate then asked: “ ‘Are You a king then?’ Jesus answered, ‘You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice.’ Pilate said to Him, ‘What is the truth?’ ” (John 18:37-38).
Today, many react as skeptically to the concept of “truth” as did Pilate. In Western culture, epistemology (the area of study that deals with the nature of knowledge and how it is established) has undergone some radical changes over the last few decades. There is a growing consensus that objective, universal truth is an archaic concept that no longer is relevant. Scholars who have analyzed this trend suggest that currently we are experiencing an intellectual shift from “modernism” to “postmodernism.” This transition to a postmodern way of thinking, which embraces a radically different way of pursuing knowledge, is “new” only from a historical perspective, since it became a recognized phenomenon in the 1970s (Grenz, 1994, 30[1]:26). In order to appreciate more fully this development, an understanding of the two terms “modernism” and “postmodernism” is necessary.

MODERNISM

The period commonly styled “modern” had its roots deeply embedded in the soils of the Renaissance. This era can be characterized by Francis Bacon’s (A.D. 1561-1626) conviction that humans could exercise “power over nature by means of the discovery of nature’s secrets” (Grenz, 1994, 30[1]:25). The subsequent intellectual movement of the Enlightenment (A.D. 1600-1700) built upon the foundation laid by the Renaissance, and placed even greater emphasis on humanity’s role in understanding reality. Prior to this movement, the Bible generally was held aloft as the universal authority in all fields of knowledge. However, by the close of the seventeenth century, science, history, and philosophy became detached from biblical authority and the traditionally recognized experts in these fields (Krentz, 1975, p. 10). Hence, the Enlightenment spawned a new perspective regarding the relationship between humankind’s reasoning ability and God’s revelation—it both elevated human reason above, and freed it from, God’s written revelation (see Marty, 1994). Modernism is an extension of this movement, placing implicit—and inordinate—faith in the rational capabilities of the human being.
Stanley Grenz has cataloged several assumptions that form the foundation of the modern intellectual superstructure. “Specifically,” Grenz has written, “the modern mind assumes that knowledge is certain, objective, and good, and that such knowledge is obtainable, at least theoretically” (30[1]:25). While some aspects of these modern assumptions have merit, it is important here to make this clarification. “Objective” knowledge to the modern mind is that which it alone determines to be true by sense perception and reason. Thus, in modern epistemology, knowledge is not revealed to humankind; it is determined by humankind. The importance of this distinction is that truth no longer is centered in God, but rather is centered in humankind.
Modern thinkers also assumed that the human observer could be completely free from all historical or cultural influences as he or she pursued knowledge. Thus, knowledge gained in such a clinical manner would be both reasonably certain and universally applicable. Modernism’s implicit faith in humanity’s reasoning capabilities, with its presumed ability to gain increased control over nature, impinged upon, and inevitably expunged the need for, a transcendent God.
Modernism further dismissed the need for God’s written revelation, the Bible, since reason alone was sufficient to determine ultimate reality. In light of these assumptions, the person who epitomizes the modern era is the naturalistic scientist, whose research allegedly is totally objective, and uninfluenced by mythical (or religious) beliefs. “Objectivity” in science becomes synonymous with “naturalism,” which assumes that our world is a closed system of natural causes and effects. As a result, the modern world view prohibits anything beyond nature to exist or to exert any influence upon it (see Johnson, 1991, p. 114). There simply is no room for a transcendent God.
A final assumption made by the modern mind is the belief that the quality of life can be improved through technology. This idea influenced the general perception of how knowledge was obtained. Since technology is the result of applied human knowledge of nature, empirical science came to be considered as the exclusive, or at least the most reliable, source of knowledge (Johnson, p. 114). This produced the optimistic illusion that empirical science, coupled with continued education, somehow would “eventually free us from our vulnerability to nature, as well as from all social bondage” (Grenz, 30[1]:25).

POSTMODERNISM

Though voices were raised against the modernistic world view through the centuries, the frontal assault against it began in the 1970s. The optimism undergirding modernism proved to be an illusion. Improved technology did not produce the anticipated advancement in society toward a global utopia. On the contrary, it became increasingly apparent that our world, despite the technological explosion and increased emphasis on education, was degenerating. For the first time in many years, people of the emerging generation were pessimistic that they could solve the planet’s problems or that they would be better off economically than their parents (Grenz, 30[1]:27).
A postmodern approach to reality began to develop from this new perspective. As the term suggests, “postmodernism” is a reaction to “modernism,” and has challenged the central assumptions of modern epistemology (see DeYoung and Hurty, 1995, pp. 241-259). Consider two postmodern developments that strike at the foundation of the modern world view.

Pluralism

While modern thinkers believe in objective knowledge that the human mind can discover, postmodernists have adopted a more relativistic approach to truth. Postmodern thinkers argue that one’s socio-economic, ethnic, gender, and educational statuses exert such a dominating influence on his or her interpretation of the world that there can be no abstract, universal statement of truth that applies in every circumstance, or to everyone (Russell, 1993, p. 32; cf. Dembski, 1994, 31[8]:1). Such a concept of truth reflects the postmodern idea of pluralism (see Brueggemann, 1993, pp. 8-9).
Pluralism is a philosophical ideology that not only recognizes the diversity of our multi-cultural world, but affirms that such plurality is inherently good. This is both an important distinction and a serious development, since such an approach has broad religious implications. For instance, philosophical pluralism rejects the idea that any “particular ideological or religious claim is intrinsically superior to another...” (Carson, 1996, p. 19). As a result, every religious system is viewed as one of many equally valid alternatives.
An unsavory implication of this position is that Christianity no longer can assert legitimately its exclusive claim of salvation, since salvation can be found among non-Christian belief systems as well. Letty Russell, a postmodern feminist theologian, has argued that though “there are plenty of persons and churches still laying claim to God’s preference for their form of Christianity, the discovery of the whole inhabited world and the many faiths of that world has made the claim to salvation for only a few seem less and less credible” (1993, p. 120). To clarify the extent of her ecumenism, Russell quoted favorably Hans Küng’s observation that while “salvation is inside the Church, salvation is open to all, not just to schismatics, heretics and Jews, but to non-Christians too and even to atheists if they are in good faith” (1993, p. 120).

Radical Hermeneutics and Deconstructionism

Closely associated with the pluralistic thrust of postmodernism is the concept of deconstructionism. At the risk of oversimplification, deconstructionism basically has to do with the relationship between language and meaning. For postmodern interpreters, words, phrases, and sentences (the stuff of language) do not reveal meaning, since that would imply an objective, transcendent perspective of truth. Rather, language constructs meaning. To put it another way, language does not describe reality; it creates reality. Since, it is argued further, language is a product of society, all statements about reality are colored, and inevitably warped, by cultural conditioning (see Leffel, 1996a). An implication of this position is that language can “convey only the illusion of truth” though in reality it is “a cover for the power relationships that constitute the culture” (Veith, 1994, p. 54).
Working from this assumption, the deconstructionist is not concerned with discovering the intention of an author’s words, since the idea of “authorial intent” is rejected (see Adam, 1995, p. 20). He or she believes that an author’s expressions, while on the surface saying one thing, implicitly support power structures that benefit the author’s own vested interests. It is the deconstructionist’s purpose, therefore, to expose the power relationships that underlie the text.
To illustrate this process, consider a deconstructionist interpretation of the classical words, “We hold these truths to be self-evident, that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness” (see Veith, 1994, p. 55). The deconstructionist would argue that, while the text appears to promote social equality, the language excludes women (all men are created equal). Further, since Thomas Jefferson, the author, owned slaves, these words ground only the wealthy, white male’s privileged status in God Himself, while they tacitly deny women, the poor, and minorities the “unalienable rights” of “life, liberty, and the pursuit of happiness.” Hence, for all their apparently noble intent, these words actually buttressed the existing power structures that benefited the author.
Deconstructionists also employ such a “suspicious” interpretive method to biblical texts, with similar results. Feminist theologians, who have been influenced by postmodern deconstructionism, read the Bible with the assumption that it is a “monument of patriarchal oppression” (Chopp, 1992, p. 43). Their purpose is to expose and condemn those expressions where God is used to condone patriarchal power structures, while affirming and proclaiming those discourses in the Bible that speak of liberation for the oppressed. Thus, oftentimes the deconstructionist’s interpretation discloses the social conflicts that allegedly are hidden beneath the text. From this interpretive perspective, the book of Job, for example, only on the surface addresses the theological problem of why the godly suffer. A deconstructionist probe beneath this superficial reading of Job reveals that the book really is about a “class struggle” between the oppressors and those who are oppressed, i.e, the rich and the poor. Accordingly, it turns out that Job is an attempt to “allow the oppressors [i.e., the rich—GKB] to deny their responsibility and to enable the oppressed [i.e., the poor—GKB] to forget their suffering” (Clines, 1994, 11[2]:35).
This postmodern approach to biblical interpretation denies, not merely that human reasoning is capable of fully understanding a text, but that there is any inherent meaning for the reader to discover in a text. As Stanley Grenz has observed, a text’s meaning emerges “only as the interpreter enters into dialogue with the text” (1994, 30[1]:26). The meaning of a biblical text, therefore, is created when the interpreter interfaces his or her contemporary situation with the text. Out of such an interactive process, the relevant message of the text (which is very different from the elusive original intent) emerges. Hence, though some interpretations might be considered more persuasive than others, there can be, and are, as many different—and legitimate—meanings of a text as there are readers of it.

POSTMODERNISM: A CRITIQUE

Although I plan to address the problems associated with postmodernism, I first must acknowledge its positive contributions. Postmodernists have exposed (correctly) the vulnerabilities of modern thought patterns. They have pointed out that the “objective scientist” is subject to the same bias as the oft’-caricatured “naive religionist.” Postmodernists, for example, have argued that scientists, though claiming to be objective, can be susceptible to configuring their experiments in such a way that they discover the data they expected to find (Adam, 1995, p. 13). While their point is not that all scientists are dishonest, and consciously protecting their own vested interests at all costs, postmodernists do suggest that human nature, being what it is, can make total objectivity a very optimistic and elusive goal. Further, postmodernists point out that naturalistic scientists work from certain assumptions that can, and inevitably will, skew their interpretation of the data. In these connections, postmodernists have provided a legitimate (and much-needed) critique of modernity.
Despite its positive critiques of modernism, which was hostile in many ways to Christianity, postmodern thought, as we have seen, is not totally friendly to historical Christianity. At this point, it might be helpful to understand the different challenges that modernism has posed, and that postmodernism poses, to Christianity. On the one hand, modernists, consistent with their belief that empirical knowledge is objective, would argue that Christianity simply is not true. On the other hand, postmodernists reject the claims of Christianity, not because they are false, but “because they purport to be true” (Veith, 1994, p. 19, emp. in orig.). In a postmodern world dominated by philosophical pluralism, there is no tolerance for exclusive truth claims about right and wrong, since no “objective truth” exists by which such determinations can be made. Therefore, traditional Christianity is “false” precisely because it makes such absolute claims to truth.
Since many theologians and sociologists have written the obituary of modernism, and heralded the birth and maturation of postmodernism, Christians need to be prepared to deal with the challenges (and opportunities) of this new world view. Space constrictions, and the inherent conceptual difficulties of this developing paradigm, prohibit an exhaustive critique of postmodern epistemology in this article. However, the following are broad principles that demonstrate its most obvious vulnerabilities.

Biblically Inconsistent

First, the pluralistic stance of postmodern epistemology is inconsistent with the biblical world view. The Bible presents Christianity, not merely as one among many conflicting, equally valid alternatives, but as the only true religion. Among other similar statements that could be referenced, Jesus and Peter made exclusive claims about truth. In His response to Thomas’ confusion regarding His imminent departure, Jesus said, “I am the way and the truth and the life. No one comes to the Father except through Me” (John 14:6). Echoing these sentiments, Peter said to the religious rulers of the Jews, “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12).
On at least two levels, such biblical teaching conflicts with the radical pluralism of postmodernism. (1) These statements imply that the biblical writers, and early Christians, believed in the concept of objective, transcendent truth. This was Jesus’ point to skeptical Pilate. In His incarnate state, Jesus was the embodiment of eternal truth—truth that was not merely the linguistic construction of the dominate culture. (2) Such biblical teaching does not present Jesus as one among many, equally valid means of salvation. Rather, Jesus is the truth, and is the only One Who legitimately can offer salvation. As unpopular as it might be in postmodern thought, Christianity does make exclusive truth claims. Thus, at these foundational levels of thought, the biblical and postmodern world views are incompatible.

Self-Defeating

Second, the postmodern assertion that “there is no absolute, objective truth” is intrinsically contradictory, and self-defeating. It is a statement put forward as being objectively true and universally applicable—something that it argues is impossible. Such a statement also militates against the idea that all statements (linguistic constructions) of reality are incurably warped by cultural conditioning. After all, are not these postmodern propositions also linguistic expressions of reality? To be consistent, postmodernists must admit that their own statements of reality also are mere arbitrary social constructions. As such, they, too, are culturally conditioned, and offer no compelling reason to accept the theory. If, however, postmodernists can demonstrate that their world view is true, they will have defeated its main thesis (i.e., there is no objective truth), for, to do so would be to establish at least one objective truth—namely that postmodernism is true. From these considerations, postmodernism “either denies the plausibility of its own position or it presumes the reliability of reason and the objectivity of truth” (Leffel, 1996b, p. 53). In either case, it is self-defeating.
To extricate themselves from these apparent contradictions, some postmodern thinkers have argued against the legitimacy of logical principles that guide the reasoning process. Yet, such a move only sharpens the horns of their dilemma, for to deny the validity of reason, reason itself must be employed. Such an attempt ends up being an argument that no argument is sound, or proof that no proof exists, which is nonsense.

Practically Inconsistent

Finally, certain aspects of postmodernism not only are fraught with analytical discrepancies, but also prove to be inconsistent from a practical standpoint. In other words, postmodernists often are guilty of practicing that which they deny. For example, consider the concept of deconstruction mentioned earlier. From this hermeneutical perspective, the meaning of a written text (biblical or otherwise) has nothing to do with what the author of the text intended to convey. The interpreter has the liberty to create a meaning that grows out of his or her peculiar life situation. Ultimately, the determining criterion of “correct” interpretation is whether it is meaningful to the interpreter.
However, deconstructionists expect their readers to comprehend, at least to a limited degree, their communicative intentions (whether written or oral). To illustrate this point, D.A. Carson described his encounter with a deconstructionist that exposed her own practical inconsistency (1996, pp. 102-103). This doctoral student protested Carson’s point that “true knowledge actually is possible, even to finite, culture-bound creatures.” She insisted that the ambiguities, and “social nature,” of language, together with our rational limitations, prevent our reaching such an optimistic goal. After further, non-productive conversation, Carson then said, “Ah, now I think I see what your are saying. You are using delicious irony to affirm the objectivity of truth.” The student emphatically responded, “That is exactly what I am not saying.” As Carson continued to place his intentionally skewed interpretation on the student’s words, she became increasingly irritated that he would so misrepresent her speech. After she exploded over his persistent misinterpretation of her position, Carson said, “You are a deconstructionist, but you expect me to interpret your words aright.” His point was well made. Postmodern deconstructionists expect their communicative intentions to be represented fairly. Shouldn’t the same benevolence be given to all communicators—even biblical writers?

CONCLUSION

The extent to which postmodern epistemology generally will become accepted is difficult to determine at this point. However, the shift from modernism to postmodernism is real, presenting both new threats and new opportunities to Christianity. Just as early Christians proclaimed the finality of Jesus Christ in their own pluralistic world (see Acts 17:21), we now have the awesome privilege and responsibility to hold aloft God’s Truth amidst the philosophical turmoil of our society. In so doing, Christians need to guard against fully embracing either modernism or postmodernism, while at the same time learning from both. In addition, we must be careful that our zealous—and legitimate—critique of various features of postmodernism does not unwittingly buttress the destructive elements of modernism. As we go about the task of living out our Christian confession in these dangerous, yet promising, times, we should do so with the humble realization that humankind is incapable of directing its own steps out of the confusion (Jeremiah 10:23), and with the promise that God’s Word has lightened, and will continue to lighten, our darkened paths (Psalm 119:105).

REFERENCES

Adam, A.K.M. (1995), What is Postmodern Biblical Criticism? (Minneapolis, MN: Fortress).
Brueggemann, Walter (1993), Texts Under Negotiation: The Bible and Postmodern Imagination (Minneapolis, MN: Fortress).
Carson, D.A. (1996), The Gagging of God: Christianity Confronts Pluralism (Grand Rapids, MI: Zondervan).
Chopp, Rebecca S. (1992), The Power to Speak: Feminism, Language, God (New York: Crossroad).
Clines, David J.A. (1995), “Deconstructing the Book of Job,” Bible Review, 11[2]:30-35,43-44, April.
Dembski, William A. (1994), “The Fallacy of Contextualism, Part I,” Bible-Science News, 31[8]:1-3.
DeYoung, James and Sarah Hurty (1995), Beyond the Obvious: Discover the Deeper Meaning of Scripture (Gresham, OR: Vision House).
Grenz, Stanley (1994), “Star Trek and the Next Generation: Postmodernism and the Future of Evangelical Theology,” Crux, 30[1]:24-32.
Johnson, Phillip E. (1991), Darwin on Trial (Downers Grove, IL: InterVarsity).
Krentz, Edgar (1975), The Historical-Critical Method (Philadelphia, PA: Fortress).
Leffel, Jim (1996a), “Our New Challenge: Postmodernism,” The Death of Truth, ed. Dennis McCallum (Minneapolis, MN: Bethany), pp. 31-44.
Leffel, Jim (1996b), “Postmodernism and the ‘Myth of Progress’: Two Visions,” The Death of Truth, ed. Dennis McCallum (Minneapolis, MN: Bethany), pp. 45-57.
Marty, Martin E. (1994), “Literalism vs. Everything Else,” Bible Review, 10[2]:38-43,50, April.
Russell, Letty M. (1993), Church in the Round: Feminist Interpretation of the Church (Louisville, KY: Westminster/ John Knox).
Veith, Gene Edward, Jr. (1994), Postmodern Times: A Christian Guide to Contemporary Thought and Culture (Wheaton, IL: Crossway).

A Prosecutor Looks at the Bible by Robert C. Veil, J.D.

http://apologeticspress.org/APContent.aspx?category=13&article=5357

A Prosecutor Looks at the Bible

by  Robert C. Veil, J.D.

[EDITOR’S NOTE: A.P. auxiliary writer Robert Veil, Jr. formerly served as a district attorney for the Washington County State’s Attorney’s Office (Maryland), and previously maintained an active private law practice. He currently preaches in Martinsburg, West Virginia.]
The Bible is the most unusual and remarkable book we have ever encountered. It is unusual in that it claims to be the product of divine inspiration. And this book has had a remarkable influence, felt around the world for centuries. The book is morally good and pure, but upon examination we see that it is much more than a good book. Surviving countless attacks and criticisms, continuing as the world’s best seller, the Bible has been examined and cross-examined far more than any other book ever written.
As a prosecutor, I was required to examine cases with a critical eye, preparing them for presentation to a jury. All cases had their strengths and weaknesses. They had to be examined carefully and a decision had to be made concerning their prosecution. It had to be decided whether each case had merit, and whether there was a reasonable likelihood of success in proving it to a jury if necessary. If the case lacked merit, it was not proper to proceed. And this decision had to be made based upon the strength of the evidence, not upon personal preferences, political considerations, or even the level of certainty or commitment of the police officer who initiated the charges.
When I look at the Bible, I see a strong case for its inspiration. The evidence is not only compelling, it is overwhelming. The fact that the Bible is the inspired Word of God, as opposed to merely a work of man, can be established in several ways. It can be established from a philosophical standpoint inasmuch as the derivation of truth and knowledge from God Himself is consistent with an inspired revelation of His will. It can be established from a logical or rational series of arguments, or an historical study, or a survey of nature itself—which reveals God as well. But as a prosecutor, I am also impressed with the evidence of inspiration within the Bible itself. When I look at the Bible carefully, I notice several things which strongly argue for its inspiration by God:
1. When I examine the Bible, I see that the Bible claims to be inspired by God. “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Timothy 3:16). The literal meaning of the Greek word translated “inspiration of God” is breathed out by God or God-breathed. This claim is unique and sets the Bible apart from the vast body of world literature. Except for a few later imitations, other books basically account for their own origin through purely natural means. But throughout the Bible, it claims to be from God.
I recognize that critics will object that the Bible’s own claim of inspiration cannot be considered on the ground that “you can’t use the Bible to prove the Bible.” But such an objection would be overruled, for it ignores standard and accepted practice in other proceedings. We routinely allow the accused in criminal cases to speak for himself, although in this country he is not required to do so. Even in civil cases, where the burden of proof is much lower, we allow the defendant to speak in his own behalf when his character is called into question. If the Bible is to be accorded a fair trial, its own claims of inspiration must be carefully considered along with all other evidence.
The Bible claims its own inspiration forthrightly. It makes no apology, and shows no hesitation in stating that it and its central figure, Jesus Christ, are from God. “Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know—Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death…. This Jesus God has raised up, of which we are all witnesses” (Acts 2:22-23,32). So as a starting point, we note that the Bible claims to be of divine origin.
Sometimes people will deny that the Bible is from God, arguing that it is merely a “good book.” I recall one of my early school teachers telling the class that the Bible was written by “a good man” long ago. On the contrary, if the Bible is not truly the product of divine inspiration, it is not good, and it was not written by good people, because they steadfastly contended that it is. They would be more accurately described as deceivers or liars, because their amazing claims were false. It is also noteworthy that even the most radical Bible scholars do not argue that the book was composed by a single author.  Although there is considerable debate about specifically when and by whom some of the various books of the Bible were written, it is universally admitted to be the product of a number of writers over many years, a point to be developed further below.
2. When I examine the Bible, I observe that, the critics’ claims notwithstanding, the Bible is amazingly consistent with itself. There is a grand procession throughout. This fact is actually very compelling when it is recognized that the Bible consists of 66 separate books written by approximately 40 different writers with varying and diverse backgrounds. These writers included fishermen, a tent maker, a tax collector, a shepherd, kings, prophets, historians, social activists, statesmen, etc. Most of these writers never knew each other personally, making collusion in the composition of the Bible impossible.  They could not “get their story straight” before writing. Further, each of the books were originally written in one of three different languages, from three different continents around the world. It was written over a period of approximately 1,600 years, yet consistently develops one main story—a central theme, without contradiction or inconsistency.
The development of a grand theme, with contributions made thereto in the earliest books of the Bible, gradually unfolded, and completed throughout the latter books, is an amazing accomplishment, and unexplainable without divine intervention. For example, in the earliest books of the Bible, the Pentateuch, the writer introduces the concept of the Passover lamb, with its many similarities to Jesus Christ. The male lamb was to be spotless and without blemish, a perfect specimen. It was to be killed by the shedding of blood, and the blood was to be applied to the dwelling houses of those to be saved from the final plague (Exodus 11ff.). The Passover feast itself contained remarkable similarities to the Lord’s Supper, though instituted hundreds of years earlier. These attributes are interwoven with the manner in which the lamb was to be killed, the actual shedding of blood, and the application of it to the houses of a selected people. How could these characteristics have been devised without a knowledge of what was to come? That is, how could the invention and detailed description of the Passover appurtenanceshave been accomplished by someone completely unaware of how these details would later align with the sacrifice of Christ for the sins of the world?
Bible students call this phenomenon “typology.” It involves the pre-figuring of places, things, and events by Old Testament “shadows,” which look forward to and foretell future fulfillment. The Old Testament “types” are sometimes extremely detailed, and they have astonishingly appropriate applications in the New Testament “antitypes.”  From an evidentiary standpoint, they are unexplainable without divine guidance of the Bible writers. No human author, without assistance, could have foreseen the application and fulfillment of the detailed types they described. The operation of random chance can no more explain this occurrence than the dropping of the pieces of a complex jigsaw puzzle from its box onto a table could yield the completed result. The finished picture becomes visible upon examination of the various New Testament writings. Added to this is the fact that these New Testament writers had no control over the work of the Old Testament writers who foretold these matters. How is this explainable absent divine intervention?
3. When I examine the Bible I see objectivity. Although perhaps not totally inconceivable, this is surprising if the writing of the book was not superintended by God.  The Bible relates both the good and the bad concerning its heroes. That is not typical of human works, although it can sometimes be accomplished with concerted, strained effort. But given the multiplicity of Bible writers, it would be difficult to explain how all of them succeeded in such objectivity.
The Bible often includes information which seems, at first, to argue against its point. It includes “challenging” passages, which might have been easily omitted. For example, in Job 2:3 the Bible quotes God as saying to Satan, “And still he holds fast to his integrity, although you incited Me against him, to destroy him without cause.” It is not surprising that Bible critics have seized upon this passage in an effort to disparage the God of the Bible, and to deny its inspiration. They claim the verse teaches that God personally set Job up for failure. Indeed, the verse on the surface seems to say this, and it is only upon deeper study of the verse with its immediate and more remote context that the true meaning appears. But why was the verse included in the first place? It would have been easy, had the work been of mere human origin, to avoid this and other difficult statements. Had we, in our limited wisdom, been composing the Bible in an effort to palm it off as the work of God, would we have included such statements? The fact that these difficult passages appear in the text is strong evidence that it was not written by humans unconstrained by a higher influence. There is an over-arching hand which gives to the text a higher meaning, understandable only upon a reading of the work as a whole. The ancient Bible writers, who were not always privy to these other, clarifying passages, would not have written this way, but for the control of inspiration. In other words, since most of the Bible writers did not have access to the other portions of the Bible as they wrote, it is not likely that they would have inserted statements understandable only upon comparison with those other portions. If they were writing with only their own uninspired wisdom, they would have omitted such passages altogether.
Further, it is a mark of authenticity to include negative or undesirable traits about the people held out as heroes. It is not typical for human witnesses to volunteer weaknesses or undesirable concessions about themselves in their own case. If the Bible writers were liars trying to convince us to follow them, it is inconceivable that they would contradict that aim by making themselves look bad. Most people want to bolster their position, and we generally tend to minimize or omit information which detracts from our message or makes us look bad. But the Bible does not do this. It delivers both the positive and the negative, the good and the bad about the characters used to tell its story. Peter, for example, is presented as the strong right hand of the Lord Himself, a pillar in the early church. Yet, in other passages he is presented with the most embarrassing of human foibles. We are given his impetuous nature, his lack of faith or conviction, his racial bias, and even his denial of Jesus Christ. David, an undisputed hero of God and his people throughout the history of Israel, and a forefather to Jesus Himself, is described as indulging in the most humiliating of sins, including sexual perversity and murder. Would these salacious facts be included had the writing of the book not been superintended by God?
4. Upon examination of the Bible, I notice what J.W. McGarvey called the “restraint” of inspiration.[1] There are many examples; it is a fascinating characteristic of the Bible and unexplainable if it is the work of mere man. Essentially, we have people and momentous events, of great interest to our human curiosity, disposed of in brief sentences leaving us longing for more. This, too, is unlike the work of uninspired men, who tend to run on and on about matters in which they have a great interest. One would think, for example, that the biblical character of Samson, whose exploits have been of keen and thrilling interest to millions, would have been accorded more than three chapters (Judges 14-16). Or, to use McGarvey’s example, the death of James, one of the apostles, would have been described in great detail, instead of only 11 words (Acts 12:2).
How are we to account for this circumstance? The matters which seem less interesting, and yet in the grand scheme of the book as a whole have greater significance, are given more attention. Whereas the matters which appeal to our human curiosity, but in reality have minor import in the overall story, are passed over quickly. Does this not show the guiding force of a superior wisdom in the composition of the entire Bible?
Those new to Bible study are often confounded by the insertion of genealogical records. The names are sometimes difficult to pronounce, and one at first wonders why they are included at all. The Bible contains about 24 genealogical lists, strategically distributed throughout its pages. Many of them include supplemental historical information in addition to the names themselves. Taken together, they amount to a progression of generations leading to the Messiah. Further, they place Him into a human history or framework. Surely, the original writers could not have foreseen the significance of these records. It is only upon closure of the final pages of the New Testament that their significance begins to dawn upon us. Their evidentiary value in connecting the Messiah to human events is meticulously established. No other person in all of human history is so carefully documented from a genealogical perspective. And while the individual writers of the Bible may not have seen the importance of including such laborious and tedious details, the God who inspired the overall work obviously did.
5. Upon examination of the Bible, I see that it is uncanny in its accuracy. Like the old anvil which withstands the blows of countless hammers, it proves to be correct time and time again. I recently watched as a nationally known atheist and Bible critic debated the existence of God. Although referring to the many embarrassing errors within the Bible, he produced none. I suspect he knew that such alleged “errors” have been put forth time and time again, only to be capably answered upon closer examination. No other book has been subjected to such treatment and withstood such attacks.
6. I see in the Bible the most enduring of books. It has long outsold all others, and has been treasured and preserved through the centuries as a priceless work of wisdom and guidance. Countless generations have largely ordered their lives from its principles. It has been translated and proclaimed at great personal risk. Men have given their lives in its proclamation. Even in our own country, the Bible provides support for our founding principles, continues to be revered by many, and is made readily available upon demand.  In our transient and disposable culture, this is no small feat.
What do I see when I examine the Bible? I see a book that I would not hesitate to take before any reasonable trier of fact. I would be willing to submit it in a fair comparison against all others. I would not shrink from relying upon it. I am confident in its power and dependability. I see the marks of inspiration upon it and the hand of God within it. I see consistency, objectivity, restraint, accuracy, and endurance. In short, I see the inspired Word of God.

REFERENCE

1 John W. McGarvey (1892), New Commentary on Acts of the Apostles, (Cincinnati:  Standard), pp. 232-233.