Martin Luther and William Tyndale on the state of the dead.

Martin Luther and William Tyndale on the State of the Dead

n December 19, 1513, in connection with the eighth session of the fifth Lateran Council, Pope Leo X issued a Bull (Apostolici regimis) declaring, "We do condemn and reprobate all who assert that the intelligent soul is mortal" (Damnamus et reprobamus omnes assertentes animam intellectivam mortalem esse). This was directed against the growing "heresy" of those who denied the natural immortality of the soul, and avowed the conditional immortality of man. The Bull also decreed that "all who adhere to the like erroneous assertions shall be shunned and punished as heretics." The decrees of this Council, it should be noted, were all issued in the form of Bulls or constitutions (H. J. Schroeder, Disciplinary Decrees of the General Councils, 1937, pp. 483, 487).

In 1516 Pietro Pomponatius, of Mantua, noted Italian professor and leader among the Averrorists (who denied the immortality of the soul), issued a book in opposition to this position called Treatise on the Immortality of the Soul. This was widely read, especially in the Italian universities. As a result, he was haled before the Inquisition, and his book publicly burned in Venice.

Then, on October 31, 1517, Luther posted his famous Theses on the church door in Wittenberg. In his 1520 published Defence of 41 of his propositions, Luther cited the pope's immortality declaration, as among "those monstrous opinions to be found in the Roman dunghill of decretals" (proposition 27). In the twenty-seventh proposition of his Defence Luther said:

However, I permit the Pope to establish articles of faith for himself and for his own faithful — such are: That the bread and wine are transubstantiated in the sacrament; that the essence of God neither generates nor is generated; that the soul is the substantial form of the human body that he [the pope] is emperor of the world and king of heaven, and earthly god; that the soul is immortal; and all these endless monstrosities in the Roman dunghill of decretals—in order that such as his faith is, such may be his gospel, such also his faithful, and such his church, and that the lips may have suitable lettuce and the lid may be worthy of the dish.—Martin Luther, Assertio Omnium Articulorum M. Lutheri per Bullam Leonis X. Novissimam Damnatorum (Assertion of all the articles of M. Luther condemned by the latest Bull of Leo X), article 27, Weimar edition of Luther's Works, vol. 7, pp. 131, 132 (a point-by-point exposition of his position, written Dec. 1, 1520, in response to requests for a fuller treatment than that given in his Adversus execrabilem Antichristi Bullam, and Wider die Bulle des Endchrists).

Archdeacon Francis Blackbume states in his Short Historical View of the Controversy Concerning an Intermediate State, of 1765:

Luther espoused the doctrine of the sleep of the soul, upon a Scripture foundation, and then he made use of it as a confutation of purgatory and saint worship, and continued in that belief to the last moment of his life.—Page 14.

In support, Blackburne has an extended Appendix section dealing with Luther's teaching as set forth in his writings, and discusses the charges and countercharges.1

Here follow certain of the leading witnesses of recent centuries, with Luther and Tyndale in some detail.

Sixteenth Century

MARTIN LUTHER (1493-1546), German Reformer and Bible translator

'The immediate cause of Luther's stand on the sleep of the soul was the issue of purgatory, with its postulate of the conscious torment of anguished souls. While Luther is not always consistent, the predominant note running all through his writings is that souls sleep in peace, without consciousness or pain. The Christian dead are not aware of anything—see not, feel not, understand not, and are not conscious of passing events. Luther held and periodically stated that in the sleep of death, as in normal physical sleep, there is complete unconsciousness and unawareness of the condition of death or the passage of time.4  Death is a deep, sound, sweet sleep.2  And the dead will remain asleep until the day of resurrection3 which resurrection embraces both body and soul, when both will come together again.5

Here are sample Luther citations. In the quaint 1573 English translation we read:

Salomon judgeth that the dead are a sleepe, and feele nothing at all. For the dead lye there accompting neyther dayes nor yeares, but when are awaked, they shall seeme to have slept scarce one minute.—An Exposition of Salomon's Booke, called Ecclesiastes or the Preacher, 1553, folio 151v.

But we Christians, who have been redeemed from all this through the precious blood of God's Son, should train and accustom ourselves in faith to despise death and regard it as a deep, strong, sweet sleep; to consider the coffin as nothing other than our Lord Jesus' bosom or Paradise, the grave as nothing other than a soft couch of ease or rest. As verily, before God, it truly is just this; for he testifies, John 11:11; Lazarus, our friend sleeps; Matthew 9:24: The maiden is not dead, she sleeps. Thus, too, St. Paul in 1 Corinthians 15, removes from sight all hateful aspects of death as related to our mortal body and brings forward nothing but charming and joyful aspects of the promised life. He says there [vv. 42ff]: It is sown in corruption and will rise in incorruption; it is sown in dishonor (that is, a hateful, shameful form) and will rise in glory; it is sown in weakness and will rise in strength; it is sown in natural body and will rise a spiritual body.—"Christian Song Latin and German, for Use at Funerals," 1542, in Works of Luther (1932), vol. 6,  pp. 287, 288.

Thus after death the soul goes to its bedchamber and to its peace, and while it is sleeping it does not realize its sleep, and God preserves indeed the awakening soul. God is able to awake Elijah, Moses, and others, and so control them, so that they will live. But how can that be? That we do not know; we satisfy ourselves with the example of bodily sleep, and with what God says: it is a sleep, a rest, and a peace. He who sleeps naturally knows nothing of that which happens in his neighbor's house; and nevertheless, he still is living, even though, contrary to the nature of life, he is unconscious in his sleep. Exactly the same will happen also in that life, but in another and a better way.6 —"Auslegung des ersten Buches Mose," in Schriften, vol. 1, cols. 1759, 1760.

  Here is another sample:

We should learn to view our death in the right light, so that we need not become alarmed on account of it, as unbelief does; because in Christ it is indeed not death, but a fine, sweet and brief sleep, which brings us release from this vale of tears, from sin and from the fear and extremity of real death and from all the misfortunes of this life, and we shall be secure and without care, rest sweetly and gently for a brief moment, as on a sofa, until the time when he shall call and awaken us together with all his dear children to his eternal glory and joy. For since we call it a sleep, we know that we shall not remain in it, but be again awakened and live, and that the time during which we sleep, shall seem no longer than if we had just fallen asleep. Hence, we shall censure ourselves that we were surprised or alarmed at such a sleep in the hour of death, and suddenly come alive out of the grave and from decomposition, and entirely well, fresh, with a pure, clear, glorified life, meet our Lord and Savior Jesus Christ in the clouds . . .

Scripture everywhere affords such consolation, which speaks of the death of the saints, as if they fell asleep and were gathered to their fathers, that is, had overcome death through this faith and comfort in Christ, and awaited the resurrection, together with the saints who preceded them in death.—A Compend of Luther's Theology, edited by Hugh Thomson Ker, Jr., p. 242.

WILLIAM TYNDALE (1484-1536), English Bible translator and martyr

In Britain William Tyndale, translator of the Bible into English, came to the defense of the revived teaching of conditional immortality. This, as well as other teachings, brought him into direct conflict with the papal champion, Sir Thomas More, likewise of England. In 1529 More had strongly objected to the "pestilential sect" represented by Tyndale and Luther, because they held that "all souls lie and sleep till doomsday." In 1530 Tyndale responded vigorously, declaring:

And ye, in putting them [the departed souls] in heaven, hell, and purgatory, destroy the arguments wherewith Christ and Paul prove the resurrection.... And again, if the souls be in heaven, tell me why they be not in as good case as the angels be) And then what cause is there of the resurrection?—William Tyndale, An Answer to Sir Thomas More's Dialogue (Parker's 1850 reprint), bk. 4, ch. 4, pp. 180, 181.

Tyndale went to the heart of the issue in pointing out the papacy's draft upon the teachings of "heathen philosophers" in seeking to establish its contention of innate immortality.

Thus:

The true faith putteth [setteth forth] the resurrection, which we be warned to look for every hour. The heathen philosophers, denying that, did put [set forth] that the souls did ever live. And the pope joineth the spiritual doctrine of Christ and the fleshly doctrine of philosophers together; things so contrary that they cannot agree, no more than the Spirit and the flesh do in a Christian man. And because the fleshly-minded pope consenteth unto heathen doctrine, therefore he corrupteth the Scripture to stablish it.—lbid., p. 180.

In yet another section of the same treatise, dealing with the "invocation of saints," Tyndale uses the same reasoning, pointing out that the doctrine of departed saints being in heaven had not yet been introduced in Christ's day:

And when he [More] proveth that the saints be in heaven in glory with Christ already, saying, "If God be their God, they be in heaven, for he is not the God of the dead;" there he stealeth away Christ's argument, wherewith he proveth the resurrection: that Abraham and all saints should rise again, and not that their souls were in heaven; which doctrine was not yet in the world. And with that doctrine he taketh away the resurrection quite, and maketh Christ's argument of none effect.—Ibid., p. 118.

Tyndale presses his contention still further by showing the conflict of papal teaching with St. Paul, as he says in slightly sarcastic vein:

"Nay, Paul, thou art unlearned; go to Master More, and learn a new way. We be not most miserable, though we rise not again; for our souls go to heaven as soon as we be dead, and are there in as great joy as Christ that is risen again." And I marvel that Paul had not comforted the Thessalonians with that doctrine, if he had wist [known] it, that the souls of their dead had been in joy; as he did with the resurrection, that their dead should rise again. If the souls be in heaven, in as great glory as the angels, after your doctrine, shew me what cause should be of the resurrection)—Ibid.

JOHN FRITH (1503-33), associate of Tyndale and fellow martyr

   A Disputacyon of Purgatorie ... divided into three Bokes, c. 1530

   An Answer to John Fisher, Bishop of Rochester

Notwithstanding, let me grant it him that some are already in hell and some in heaven, which thing he shall never be able to prove by the Scriptures, yea, and which plainly destroy the resurrection, and taketh away the arguments wherewith Christ and Paul do prove that we shall rise;... and as touching this point where they rest, I dare be bold to say that they are in the hand of God.—An Answer to John Fisher.

On 'the Cave'

The death of privacy? I

The death of privacy? II

Never mind the police state,thanks to technology,your next door neighbour could be as big a threat.

How long will it be before common criminals are walking around with drones in their pockets.What will become of our privacy then.

Darwin's tree vs. the real world's forest.

Nature's Dis-Continuum: Why Structural Explanations Win Hands Down:
Michael Denton February 22, 2016 3:26 AM

Editor's note: In his new book Evolution: Still a Theory in Crisis, Michael Denton not only updates the argument from his groundbreaking Evolution: A Theory in Crisis (1985) but also presents a powerful new critique of Darwinian evolution. This article is one in a series in which Dr. Denton summarizes some of the most important points of the new book. For the full story, get your copy of Evolution: Still a Theory in Crisis. For a limited time, you'll enjoy a 30 percent discount at CreateSpace  by using the discount code QBDHMYJH.

There is no evidence to support the Darwinian claim that the biological world is a functional continuum where it is possible to move from the base of the trunk to all the most peripheral branches in tiny incremental adaptive steps.

On the contrary, all of the evidence as reviewed in the first six chapters of Evolution: Still a Theory in Crisis implies that nature is a discontinuum. The tree is a discontinuous system of distinct Types characterized by sudden and saltational transitions and sudden origins of taxa-defining novelties and homologs, exactly as I claimed in Evolution thirty years ago. The claim has weathered well!

The grand river of life that has flowed on earth over the past four billion years has not meandered slowly and steadily across some flat and featureless landscape, but tumbled constantly through a rugged landscape over endless cataracts and rapids. No matter how unfashionable, no matter how at odds with current thinking in evolutionary biology, there is no empirical evidence for believing that organic nature is any less discontinuous than the inorganic realm. There is not the slightest reason for believing that the major homologs were achieved gradually via functional continuums. It is only the a priori demands of Darwinian causation that have imposed continuity on a basically discontinuous reality.

No matter how "unacceptable," the notion that the organic world consists of a finite set of distinct Types, which have been successively actualized during the evolutionary history of life on earth, satisfies the facts far better that its Darwinian rival.

Firstly, the absence of transitional sequences leading from antecedent structures to the each of the thousands of Type-defining homologs actualized during phylogeny is far more consonant with typology than Darwinism. The Darwinian claim that all the homologs were gradually achieved over millions of generations by incremental functionalism -- the genetic code, human language, the flower, the feather, the diaphragm, etc. -- is a phantasm. The near-universal absence of intermediates leading from antecedent structures to the homologs speaks volumes.

Secondly, on any Darwinian account, one must assume that previously plastic forms, "the homologs in the making," became fixed for some absolutely mysterious reason at specific points in phylogeny and thereafter remained invariant. This is a curiously non-adaptive picture, and highly incongruous in the context of a biology wedded to pan-adaptationism and a biological worldview that posits all living forms as part of an ever-mutating continuum.

Thirdly, and perhaps most importantly, in the case of many of the homologous patterns -- and particularly the Bauplans like the tetrapod limb -- there is no evidence that they are basically adaptive forms. Certainly in the vast majority of cases, they have never been shown to serve some functional end. Self-evidently, in accounting for the evolutionary emergence of homologs that serve no specific adaptive function, structural explanations win hands down.

Matthew Henry's commentary on Michael the Great Prince of Jehovah's people.

It is usual with the prophets, when they foretel the grievances of the church, to furnish it at the same time with proper antidotes, a remedy for every malady. And no relief is so sovereign, of such general application, so easily accommodated to every case, and of such powerful efficacy, as those that are fetched from Christ and the future state; thence the comforts here are fetched.

I. Jesus Christ shall appear his church’s patron and protector: At that time, when the persecution is at the hottest, Michael shall stand up, Dan. 12:1. The angel had told Daniel what a firm friend Michael was to the church, Dan. 10:21. He all along showed this friendship in the upper world; the angels knew it; but now Michael shall stand up in his providence, and work deliverance for the Jews, when he sees that their power is gone, Deut. 32:3. 6. Christ is that great prince, for he is the prince of the kings of the earth, Rev. 1:5. And, if he stand up for his church, who can be against it? But this is not all: At that time (that is, soon after) Michael shall stand up for the working out of our eternal salvation; the Son of God shall be incarnate, shall be manifested to destroy the works of the devil. Christ stood for the children of our people when he was made sin and a curse for them, stood in their stead as a sacrifice, bore the cure for them, to bear it from them. He stands for them in the intercession he ever lives to make within the veil, stands up for them, and stands their friend. And after the destruction of antichrist, of whom Antiochus was a type, Christ shall stand at the latter day upon the earth, shall appear for the complete redemption of all his.

II. When Christ appears he will recompense tribulation to those that trouble his people. There shall be a time of trouble, threatening to all, but ruining to all the implacable enemies of God’s kingdom among men, such trouble as never was since there was a nation. This is applicable. 1. To the destruction of Jerusalem, which Christ calls (perhaps with an eye to this prediction) such a great tribulation as was not since the beginning of the world to this time, Matt. 24:21. This the angel had spoken much of (Dan. 9:26, 27); and it happened about the same time that Christ set up the gospel-kingdom in the world, that Michael our prince stands up. Or, 2. To the judgment of the great day, that day that shall burn as an oven, and consume the proud and all that do wickedly; that will be such a day of trouble as never was to all those whom Michael our prince stands against.

Ps.here is John Wesley's take on Michael in Daniel 12:1

For the children - The meaning seems to be, as after the death of Antiochus the Jews had some deliverance, so there will be yet a greater deliverance to the people of God, when Michael your prince, the Messiah shall appear for your salvation. A time of trouble - A the siege of Jerusalem, before the final judgment. The phrase at that time, probably includes all the time of Christ, from his first, to his last coming.

MicroRNAs = Macro-problems for Darwinism.

MicroRNAs Don’t Fit the Evolution Model
Cornelius Hunter

MicroRNAs are small RNA gene products, typically consisting of 20-24 nucleotides, which help to regulate protein synthesis, for example by pausing or halting the ribosome translation process. Like the small drill bit that is inserted into the much larger drill tool, the small microRNAs are attached to a much larger molecular machine that performs the regulation. The microRNA role is to help the molecular machine recognize the correct RNA target.

In other words, instead of the cell having to construct a large quantity of different molecular machines to perform the regulatory role on a large quantity of RNA targets, the cell can construct a more generic type of molecular machine, and then simply attach the instructions — the microRNA — as needed.

This design approach requires the existence of these two entities: the big molecular machine and its little instruction set. Remove either entity, and this particular regulatory process isn’t going to happen.

That does not fit the evolutionary narrative. According to evolution you need a slow, gradual buildup of designs, not all-or-nothing scenarios. But not surprisingly biology is chocked full of the latter. And so with evolution we must say that the different parts just happened to arise, perhaps serving some other roles, and then just luckily they worked fantastically together to achieve a new function.

MicroRNAs are yet another finding that must be force-fit into evolutionary theory. But this irreducible complexity is only the beginning of the problem. With microRNAs, it only gets worse.

A completely different problem that microRNAs pose for evolutionary “theory” is that microRNAs do not fit the common descent pattern. As a recent paper in Genome Biology and Evolution admitted:

There is no evidence of conservation of miRNAs between the phylogenetic groups, indicating that miRNA systems evolved independently in each lineage
Evolved independently?

In other words, microRNAs do not fit the evolution model. The evidence contradicts the theory. Of course one can always make up an explanation. In this case, we say that the microRNAs “evolved independently.”

There you go, problem solved.

But let’s be honest — this is not indicated by the evidence. When the paper states that there is no evidence of conservation of miRNAs between the phylogenetic groups, thus “indicating” that miRNA systems evolved independently, it is simply misrepresenting the science.

There is precisely zero scientific evidence that microRNAs “evolved independently.” Zero. That is not my opinion. That is not conjecture. That is scientific fact.

Evolutionists talk a lot about scientific “fact.” They insist evolution is such a “fact.” But let’s just be honest. What is a scientific fact here is not evolution, but rather the exact opposite. The “fact” is the microRNAs show “no evidence of conservation.”

That fact does not “indicate” evolution, it contradicts evolution. Let’s just be honest. For once.

The paper finds yet another example of this failure in the microRNAs in brown algae. The study investigated the microRNAs in the species Saccharina japonica and compared them to previously investigated microRNAs, including those in a different brown algae species. Their findings were, as usual, “surprising.” The microRNAs in the two brown algae species were different. Completely different.

There was not a single pair of microRNAs, between the two species, that showed any sign of statistically significant sequence similarity.

Interestingly, the microRNAs in the two species did generally share some structural and genomic features. So the evolutionists had to conclude that the microRNAs in the two species evolved from a common ancestor, but then their respective sequences evolved like crazy, leaving zero trace of sequence similarity.

This. Makes. No. Sense.

Here how the paper spun the results:

Surprisingly, none of the S. japonica miRNAs share significant sequence similarity with the Ectocarpus sp. miRNAs. However, the miRNA repertoires of the two species share a number of structural and genomic features indicating that they were generated by similar evolutionary processes and therefore probably evolved within the context of a common, ancestral miRNA system. This lack of sequence similarity suggests that miRNAs evolve rapidly in the brown algae (the two species are separated by ∼95 Myr of evolution). The sets of predicted targets of miRNAs in the two species were also very different suggesting that the divergence of the miRNAs may have had significant consequences for miRNA function.
“Probably evolved within the context of a common, ancestral miRNA system”? So what does “within the context” mean?

The answer is this is a meaningless cover phrase that masks the fact that the evidence contradicts the theory. It is evo-speak for “We don’t know what we’re talking about.” A more polite description is “hand-waving.” A less polite, but more accurate description won’t be repeated here.

I will now consider the elephant in the room: Why is evolution being used to interpret the results in the first place? The theory is superfluous. It is redundant. It is vacuous. It is non-parsimonious. It is meaningless.

The theory does nothing to help us understand, interpret, elucidate, guide, or formulate meaningful predictions. Its only justification is itself. We use the theory of evolution to interpret the results because the theory is true. And how do we know it is true? Because it is true?


The theory is self-referential. It is circular. It is famous for being famous. It is a hold-over from the Epicureans of antiquity, the schoolmen of the Middle Ages, the rationalists of the 17th century, and the Darwinists today, and it has made a mockery of science.

The South American century?:Pros and cons.

Why the talking ape is undeniably exceptional.

I and Thou — Roger Scruton on What Makes Human Beings Unique - 
Wesley J. Smith

Writing in the New York Times, philosopher Roger Scruton denies the divine spark argument that supports human exceptionalism — which I agree is not required to support HE — and focuses instead on our unique moral natures. He cites the “astonishing moral equipment of the human being — including rights and duties, personal obligations, justice, resentment, judgment, forgiveness,” which Scruton believes arises solely out of evolution.

Yes, I note before going on, this appeared in the New York Times, a newspaper that publishes articles  denying or attacking human exceptionalism  so often that when it publishes a piece supportive of our uniqueness, fairness requires that notice be taken.

Whatever its cause, our moral natures do indeed distinguish us from fauna. But Scruton adds our ability to relate to each other — and use language consistent with — all of us being subjects rather than objects. From“If We Are Not Just Animals, What Are We ?“:

We human beings do not see one another as animals see one another, as fellow members of a species. We relate to one another not as objects but as subjects, as creatures who address one another “I” to “you” — a point made central to the human condition by Martin Buber, in his celebrated mystical meditation “I and Thou.”

Yes. And this is a distinction between us and animals that extends beyond mere biology to the moral realm. Scruton concludes:

By speaking in the first person we can make statements about ourselves, answer questions, and engage in reasoning and advice in ways that bypass all the normal methods of discovery. As a result, we can participate in dialogues founded on the assurance that, when you and I both speak sincerely, what we say is trustworthy: Hence as persons we inhabit a life­world that is not reducible to the world of nature, any more than the life in a painting is reducible to the lines and pigments from which it is composed.

If that is true, then there is something left for philosophy to do, by way of making sense of the human condition. Philosophy has the task of describing the world in which we live — not the world as science describes it, but the world as it is represented in our mutual dealings, a world organized by language, in which we meet one another I to I.

This is not a matter of pins and angels. Accepting human exceptionalism is a crucial predicate to attaining and philosophically defending universal human rights.

Because if human interactions are not always subject-to-subject — as Roger Scruton contends correctly — but, in some cases, can be reduced to subject interacting with human object, those denigrated as the latter will be vulnerable to oppression, exploitation, and destruction.

Not so elementary after all.

On science and magic in the new millenium.

Unbelievable: Science Fiction, Science Fact, and How to Tell the Difference
Mike Keas

Editor’s note: Unbelievable: 7 Myths About the History and Future of Science and Religion is currently available at a 50 percent pre-order holiday discount from the publisher, ISI Books.

My box of books just arrived. Now you know what all of my family and best local friends are getting for Christmas this year. In Unbelievable: 7 Myths about the History and Future of Science and Religion I show how science fiction shapes science, especially speculative scientific inquiry into the likelihood and cultural impact of superhuman AI and the arrival of super-intelligent extraterrestrials. The publication date is January 7, 2019.

The topics I discuss are timely. Last year, in response to political fears, George Orwell’s 1984 became a bestseller on Amazon. The full scenario of this dystopian novel, written in 1949, did not actually come to pass in 1984, or in 2017. But some of its plot elements are becoming increasingly feasible. One of the hottest Christmas gifts this season is pocket-size drones with HD cameras that enable even Little Brother to watch over you. Big Brother has even more sophisticated toys by which human privacy is invaded, especially if you live in China.

A Game of Catch-up

Science is playing catch-up with science fiction, and this is nothing new. For example, some of Johannes Kepler’s (1571-1630) imaginative story of space travel, Dream or Astronomy of the Moon (posthumous, 1634) , became reality in my lifetime. But some sci-fi scenarios, such as the one where artificial intelligence comes to exceed human intelligence and achieves self-awareness, are just impossible. My book Unbelievable helps you sort the possible from the impossible. Kepler and H.G. Wells figure in my survey of the history of science fiction and how this history has influenced futuristic mythology. I show how anti-religious ideology has shaped the picture of the future found in textbooks, on TV, and elsewhere in our culture.

Here is a test of your ability to distinguish plausible scientific technology from stuff that is implausible given the limits of natural law. Do you think it is possible to buy a device that would project your cell phone’s GPS mapping software into the space above your dashboard, so you can see it and the road at the same time? Answer: yes, and this is another popular gift this Christmas season. Of course military and airline pilots have had similar heads-up displays for quite a while, but now this technology is available to any automobile user with a smartphone. 

How about a device that allows you to upload your mind to a computer so you can have conditional immortality after your body dies? I’ll leave that one for homework.

Horror and Euphoria

Arthur C. Clarke, the influential writer of science fact and and science fiction, commented in a prophetic manner that “Any sufficiently advanced technology is indistinguishable from magic.” He cowrote the screenplay for Stanley Kubrick’s film 2001: A Space Odyssey (1968), which depicts the horror and euphoria of an encounter with techno-magical AI and ET.

The movie ends with a vision of the starchild, a human fetus floating serenely in space. This appears to be the new humanity after ET enlightenment. For those disenchanted with traditional religion, 2001 sketched a space-age faith. Clarke’s imagination has shaped some of the mythic elements of futuristic AI-ET storytelling. But much of what he wrote is simply unbelievable. 

Futuristic myths of this sort come into better focus in my book Unbelievable, which, I don’t mind repeating, would make a fine gift, at Christmas or anytime!

On "The only true God" II

1.
Some of the many trinitarian sources which admit that the Bible actually describes men who represent God (judges, Israelite kings, etc.) and God's angels as gods include:

1. Young's Analytical Concordance of the Bible, "Hints and Helps...," Eerdmans, 1978 reprint;


2. Strong's Exhaustive Concordance of the Bible, #430, Hebrew and Chaldee Dict., Abingdon, 1974;

3. New Bible Dictionary, p. 1133, Tyndale House Publ., 1984;

4. Today's Dictionary of the Bible, p. 208, Bethany House Publ., 1982;

5. Hastings' A Dictionary of the Bible, p. 217, Vol. 2;

6. The New Brown-Driver-Briggs-Gesenius Hebrew-English Lexicon, p. 43, Hendrickson publ.,1979;

7. Greek-English Lexicon of the New Testament, #2316 (4.), Thayer, Baker Book House, 1984 printing;

8. The International Standard Bible Encyclopaedia, p. 132, Vol. 1; and p. 1265, Vol. 2, Eerdmans, 1984;

9. The NIV Study Bible, footnotes for Ps. 45:6; Ps. 82:1, 6; and Jn 10:34; Zondervan, 1985;

10. New American Bible, St. Joseph ed., footnote for Ps. 45:7, 1970 ed.;

11. A. T. Robertson, Word Pictures, Vol. 5, pp. 188-189;

12. William G. T. Shedd, Dogmatic Theology, Vol. 1, pp. 317, 324, Nelson Publ., 1980 printing;

13. Murray J. Harris, Jesus As God, p. 202, Baker Book House, 1992;

14. William Barclay, The Gospel of John, V. 2, Daily Study Bible Series, pp. 77, 78, Westminster Press, 1975;

15. The New John Gill Exposition of the Entire Bible (John 10:34 and Ps. 82:6);

16. The Fourfold Gospel (Note for John 10:35);

17. Commentary Critical and Explanatory on the Whole Bible - Jamieson, Fausset, Brown
(John 10:34-36);

18. Matthew Henry Complete Commentary on the Whole Bible (Ps. 82:6-8 and John 10:35);

19. John Wesley's Explanatory Notes on the Whole Bible (Ps. 82:1).

20. Theological Dictionary of the New Testament ('Little Kittel'), - p. 328, Eerdmans Publishing Co., 1985.

21. The Expositor's Greek Testament, pp. 794-795, Vol. 1, Eerdmans Publishing Co.

22. The Amplified Bible, Ps. 82:1, 6 and John 10:34, 35, Zondervan Publ., 1965.

23. Barnes' Notes on the New Testament, John 10:34, 35.

24. B. W. Johnson's People's New Testament, John 10:34-36.

(also John 10:34, 35 - CEV: TEV; GodsWord; The Message; NLT; NIRV; David Guzik -
http://www.blueletterbible.org/commentaries/comm_view.cfm?AuthorID=2&contentID=7942&commInfo=31&topic=John; Pastor Jon Courson, The Gospel According to John.)


And, of course the highly respected and highly popular Jewish writer, Philo, had the same understanding for "God"/"a god" about the same time the NT was written.

And many of the earliest Christians like the highly respected NT scholar Origen (and others including Tertullian; Justin Martyr; Hippolytus; Clement of Alexandria; Theophilus; the writer of "The Epistle to Diognetus" - Staniforth, p. 181; and even super-trinitarians Athanasius and St. Augustine) also had this understanding for "a god." And, as we saw above, many highly respected NT scholars of this century agree. (For example, Ernst Haenchen tells us in his commentary on the Gospel of John:

"It was quite possible in Jewish and Christian monotheism to speak of divine beings that existed alongside and under God but were not identical with him. Phil 2:6-10 proves that. In that passage Paul depicts just such a divine being, who later became man in Jesus Christ". - John 1, translated by R. W. Funk, 1984, pp. 109, 110, Fortress Press.)

2.
"I say, 'You [human judges representing God] are gods, sons of the Most High, all of you'" - Ps. 82:6, RSV. Footnotes in NIVSB for Ps. 82:1, 6 say: "In the language of the OT ... rulers, and judges, as deputies [representatives] of the heavenly King, could be given the honorific title 'god' ... or be called 'son of God'...." God Himself (as Jesus noted in Jn 10:34) said these representatives of Him were gods!

"Jesus, Son of the Most High God" - Lk 8:28, RSV.

"you [Jesus' disciples] will be sons of the Most High" - Luke 6:35, RSV.

Just these three scriptures alone show who the "only true God" and "most high God" is and  that other persons may be called "a god" and "son of God" or "son of the most high" in a subordinate but still proper (not "false") sense.

3.
"5:20 him who is true. God the Father." And next, the same footnote admits: "He is the true  God. [This] Could refer to EITHER God the Father OR God the Son." [Emphasis added - as usual]


4.Commentators who Professor Harris says support Jesus not being called "true God":
Huther, Alford, Haupt, Westcott, Holtzmann, Law, Brooke, Dodd, Preisker, Stott, Smalley, Grayston.

Authors of general studies who Dr. Harris says support Jesus not being called "true God": Findlay, Harnack, Dupont, W.F. Howeard, Wainwright, Taylor, Segond

Grammarians who Professor Harris says support Jesus not being called "true God":
Winer, Buttman, Schmiedel, A.T. Robertson, N. Turner, Zerwick, Grosvenor, see also BADG37a, 340c

....................................................

"...it is more likely that the word 'this' has a wider and vaguer reference. The writer is gathering together in his mind all that he has been saying about God- how He is light and love, how He is revealed as the Father through his Son Jesus Christ, and 'this', he adds, 'is the real God' ... For illustration of this we need only recall John 17:3." C. H. Dodd, Moffatt New Testament Commentary.

"[1 John] 5.20-21. Knowing the true God;... The Greek of 5:20 has only the true (one) and reads literally: we know that the Son of God has come and has given us understanding 'so that we know the true(one) and we are in the true (one)', in his Son Jesus Christ. 'This (one) is the true God and eternal life.' It is clear from this that 'the true (one)' is God throughout. Christ is his Son. In the final sentence this (one) most naturally refers still to God, not to Christ, as some have suggested. It is not unknown for Christ to be given God's name(Phil. 2:9-11) or even to be called 'God' (Heb. 1:8-9; John 1:1), but that would run contrary to the theme here, which is contrasting true and false understandings of God for which Christ's revelation is the criterion. 5:20 reminds us of Jesus' prayer according to John 17:3: 'This is eternal life: to know you the only true God and Jesus Christ whom you have sent...."- William Loader, The Johannine Epistles, Epworth Commentaries, 1992, p.79.(This commentary uses the Revised English Bible (1989) for it's quotations.)

"The final sentence of verse 20 runs: This is the true God, and eternal life. To whom does this refer? Grammatically speaking, it would normally refer to the nearest preceding subject, namely his Son Jesus Christ. If so, this would be the most unequivocal statement of the deity of Jesus Christ in the New Testament, which the champions of orthodoxy were quick to exploit against the heresy of Arius. Luther and Calvin adopted this view. Certainly it is by no means an impossible interpretation. Nevertheless, 'the most natural reference'(Westcott) is to him that is true. In this way the three references to 'the true' are to the same Person, the Father, and the additional points made in the apparent final repetition are that this is this One, namely the God made known by Jesus Christ, who is the true God, and that, besides this, He is eternal life...."-The Epistles of John, An Introduction and Commentary by The Rev. J. R.W. Stott, Tyndale New Testament Commentaries, Tyndale Press, London, 1st edition, July 1964, p.195, 196.

"Him that is true (ton alethinon). That is, God. Cf. 1:8. In him that is true (en to alethino). In God in contrast with the world 'in the evil one' (verse 19). See John 17:3. Even in his Son Jesus Christ (en to huio autou Iesou Christo). The autou refers clearly to en to alethino (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are 'in the True One' by being 'in his Son Jesus Christ.' This (houtos). Grammatically houtos [or outos] may refer to Jesus Christ or to 'the True One.' It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ."-Robertson, A.T., p. 245, Vol. 6, Robertson's Word Pictures of the New Testament.

"As far as the grammatical construction of the sentence is concerned the pronoun [houtos, 'this one'] may refer to 'Him that is true' or to 'Jesus Christ'. The most natural reference  however is to the subject not locally nearest but dominant in the mind of the apostle. (compare 1 John 2:22; 2 John 7; Acts 4:11; 7:19) This is obviously 'He that is true', further described by the addition of 'His Son.' Thus the pronoun gathers up the revelation indicated in the words which proceed."-Brooke Foss Westcott, The Epistles of St. John: The Greek Text with Notes and Essays, London, Macmillan and Co, 1883, p. 187.

"The KJV by adding here the word 'even,' implies that him that is true now refers to Christ...But the natural sense of the passage and the charecteristic thought of the epistle and the Gospels preclude this interpretation. It is through Christ that we are in God. This God so known is the true God. The thought centers in God from Vs. 18 on, and the contrast with the idols in the last verse confirms it."-The Interpreter's Bible, Vol. XII, p. 301.

"houtos ["this one"] in the Gospel and Epistles is not used merely to avoid the repetition of a name. It seems often to refer to the previous subject as previously described.Here (verses 18-20) God has been described as truly made known in Jesus Christ. The God who completely fulfills the highest conception of the Godhead is the God who has been revealed in Jesus Christ as contrasted with all false conceptions of God, against which the readers are warned in the next verse...Holtzman aptly quotes 2 John 7 as proof that in the Johannine writings houtos ["this one"] may refer to the subject of the preceeding sentence rather than to the name which has immediately preceded."- A. E. Brooke, The International Crititcal Commentary: A Critical and Exegetical Commentary on the Johannine Epsistles, p 152-153.

On asking the right questions re:the origin of biological information.

Asking the Right Questions about the Evolutionary Origin of New Biological Information
Casey Luskin 

As we've seen, it's easy to duplicate a gene, but the key missing ingredient in many neo-Darwinian explanations of the origin of new genetic information is how a gene duplicate then acquires some new optimized function. Evolutionists have not demonstrated, except in rare cases, that step-wise paths to new function for duplicate genes exist.

As we saw in an earlier post, Austin Hughes cautions against making "statistically based claim[s] of evidence for positive selection divorced from any biological mechanism."26 In other words, natural selection is invoked to explain the evolution of genes where we do not even know the functional effect of the mutations being asserted. In this regard, Hughes observes that even in one of the more sophisticated studies, "there was no direct evidence that natural selection was actually involved in fixing adaptive changes."27

Hughes also acknowledges a problem inherent in many appeals to natural selection, namely that required mutations may not give any selective advantage when they first arise. He thus writes regarding one study:

For example, a rhodopsin from the Japanese conger eel with λmax ≈ 480 nm achieved this sensitivity through the interaction of three different amino acid replacements (at sites 195, 195, and 292). There does not seem to be any way that natural selection could favor an amino acid replacement that would be of adaptive value only if two other replacements were to occur as well.28
In this case, there was no stepwise advantage gained with each successive mutation. Because no advantage could have been gained until all three mutations were present, Hughes finds it more "plausible" to believe that the first two mutations were "selectively neutral" and became fixed due to random, non-adaptive processes such as genetic drift. Once the third mutation arose it might have provided an advantage, but to paraphrase Scott Gilbert, at best this really only explains the survival of the fittest, not the arrival of the fittest.29

But Hughes' explanation has deep deficiencies: it requires that two mutations become fixed before any selective advantage for the third mutation is gained. This implies that there must be three specific mutations to gain any selective advantage. A key question is thus, Are multiple specific mutational changes likely to appear in the same individual through unguided chance mutations given known mutation rates and population sizes? Even Hughes, despite his exhortations to fellow evolutionary biologists to employ more rigor in their studies, does not address this fundamental question.

A similar example is found when leading paleoanthropologist Bernard Wood critiqued a simplistic model of human cranial evolution on the grounds that too many mutations would be required to gain any functional advantage:

The mutation would have reduced the Darwinian fitness of those individuals. . . . It only would've become fixed if it coincided with mutations that reduced tooth size, jaw size and increased brain size. What are the chances of that? 30
Similarly, Jerry Coyne writes that "It is indeed true that natural selection cannot build any feature in which intermediate steps do not confer a net benefit on the organism."31 This highlights a key deficiency in many neo-Darwinian accounts of the evolution of genes. Namely, they fail to demonstrate that the processes necessary to generate new functionally advantageous genetic information are plausible. As with Hughes's or Wood's examples above, multiple mutations might be necessary to gain any functional advantage. Any account invoking blind, unguided, random mutations to evolve a gene from Function A to Function B must address at least these three questions:

Question 1: Is there a step-wise adaptive pathway to mutate from A to B, with a selective advantage gained at each small step of the pathway?
Question 2: If not, are multiple specific mutations ever necessary to gain or improve function?
Question 3: If so, are such multi-mutation events likely to occur given the available probabilistic resources?
Mathematician David Berlinski considers such questions when critiquing evolutionary accounts of eye evolution. Darwinian processes fail because multiple changes are required for a new function to appear:

If these changes come about simultaneously, it makes no sense to talk of a gradual ascent of Mount Improbable. If they do not come about simultaneously, it is not clear why they should come about at all. 32
Again, the key question is therefore, how hard is it for new functional biological information to arise? Answering this question requires assessing the ability of random mutation and natural selection to generate new functional biological information. But when most evolutionary biologists play the Gene Evolution Game, they do not make such assessments and rarely consider these questions. Instead they typically invoke processes such as gene duplication, natural selection, and rearrangement, without demonstrating that random and unguided mutations are sufficient to produce the information needed. Any explanation that at base is little more complicated than "duplication, rearrangement, and natural selection" is not a demonstration that new functional genes can arise by unguided processes.

Thankfully, some scientists are willing to consider these key questions. They have performed research providing data that offers strong reasons to be skeptical of the ability of mutation and selection to form new functional genetic sequences.

A. Asking Questions 1 and 2:
Molecular biologist Doug Axe has performed mutational sensitivity tests on enzymes and found that functional protein folds may be as rare as 1 in 1077.33 His research shows that the fitness landscape for many enzymes looks like this, making it very unlikely that neo-Darwinian processes will find the specific amino acid sequences that yield functional protein folds:


To put the matter in perspective, these results indicate that the odds of Darwinian processes generating a functional protein fold are less than the odds of someone closing his eyes and firing an arrow into the Milky Way galaxy, and hitting one pre-selected atom.34 To say the least, this exhausts the probabilistic resources available. Such data help us answer the first question: it's not likely that there will be a functional stepwise mutational pathway leading from Function A to Function B.

Douglas Axe is by no means the only biologist to make this observation. A leading college-level biology textbook, Campbell's Biology, observes that "Even a slight change in primary structure can affect a protein's conformation and ability to function."35 Likewise, David S. Goodsell, an evolutionist biologist, writes:

As you might imagine, only a small fraction of the possible combinations of amino acids will fold spontaneously into a stable structure. If you make a protein with a random sequence of amino acids, chances are that it will only form a gooey tangle when placed in water. Cells have perfected the sequences of amino acids over many years of evolutionary selection...36
What Goodsell does not mention is that if "perfected" amino acid sequences and functional protein folds are rare and slight changes can disrupt function, then selection will be highly unlikely to take proteins from one functional fold to the next without traversing some non-functional stage. So how do new functional protein folds evolve? This effectively answers question two, implying that many specific mutations would be necessary for evolving genes to pass through non-functional stages while evolving some new function. Question 3 assesses whether this is likely to happen.

B. Asking Question 3:
In 2004, Michael Behe and physicist David Snoke published a paper in the journal Protein Science reporting results of computer simulations and theoretical calculations. They showed that the Darwinian evolution of a simple functional bond between two proteins would be highly unlikely to occur in populations of multicellular organisms. The reason, simply put, is because too many amino acids would have to be fixed by non-adaptive mutations before gaining any functional binding interaction. They found:

The fact that very large population sizes--109 or greater--are required to build even a minimal [multi-residue] feature requiring two nucleotide alterations within 108 generations by the processes described in our model, and that enormous population sizes are required for more complex features or shorter times, seems to indicate that the mechanism of gene duplication and point mutation alone would be ineffective, at least for multicellular diploid species, because few multicellular species reach the required population sizes.37
According to this data, chance mutations are unlikely to produce even two required non-adaptive mutations in multicellular diploid species within any reasonable timescale. This answers the third question: getting multiple specific non-adaptive mutations in one individual is extremely difficult, and more than two required but non-adaptive mutations are likely beyond the reach of multi-cellular organisms. Studies like this show that the actual ability of random mutation and unguided selection to produce even modestly complex new genetic functions is insufficient.

In 2008, Behe and Snoke's would-be critics tried to refute them in the journal Genetics, but found that to obtain only two specific mutations via Darwinian evolution "for humans with a much smaller effective population size, this type of change would take > 100 million years." The critics admitted this was "very unlikely to occur on a reasonable timescale." 38 In other words, there is too much complex and specified information in many proteins and enzymes to be generated in humans by Darwinian processes on a reasonable evolutionary timescale.

As noted in the comments on the Gene Evolution Game, when neo-Darwinists try to explain the evolution of genes, mere point mutations often are insufficient to account for the gene's sequence. They must therefore appeal to genetic rearrangements such as insertions, deletions, or an alleged process called "domain shuffling" where segments of proteins become shuffled to new positions in the genome. In his book The Edge of Evolution, Michael Behe reviews research that engineered new protein function by swapping domains to change protein function, and found that the intelligently engineered changes required multiple modifications that, in nature, would require too many simultaneous mutational events to yield functional changes:

[Protein engineering research] does not mimic random mutation. It is the exact opposite of random mutation. ... What do the lab results tell us about whether random-yet-productive shuffling of domains "occurs with significant frequency under conditions that are likely to occur in nature"? About whether that is biologically reasonable? Nothing at all. When a scientist intentionally arranges fragments of genes in order to maximize the chances of their interacting productively, he has left Darwin far, far behind. ... [Experiments that engineered proteins by shuffling domains] didn't just splice two genes together in a single step; they took several additional steps as well. ... Remember the more steps that have to occur between beneficial states, the much less plausible are Darwinian explanations. ... Domain shuffling would be an instance of the "natural genetic engineering" championed by James Shapiro where evolution by big random changes is hoped to do what evolution by small random changes can't. But random is random. No matter if a monkey is rearranging single letters or whole chapters, incoherence plagues every step. ... One step might luckily be helpful on occasion, maybe rarely a second step might build on it. But Darwinian processes in particular and unintelligent ones in general don't build coherent systems. So it is biologically most reasonable to conclude that, like multiple brand new protein-protein binding sites, the arrangement of multiple genetic elements into sophisticated logic circuits similar to those of computers is also well beyond the edge of Darwinian evolution. 39
As Behe observes, "No matter if a monkey is rearranging single letters or whole chapters, incoherence plagues every step." Thus, when multiple mutational events--whether point mutations, "domain shuffling," or other types of rearrangements--are required to gain some functional advantage, it seems unlikely that blind neo-Darwinian processes can produce the new biological function.

Unfortunately, few if any advocates of the neo-Darwinian just-so stories investigate whether mutation and natural selection are sufficient to produce new functional genetic information. Instead they believe that finding similarities and differences between genes demonstrates that neo-Darwinian evolution has occurred, and they assume that "positive selection" is a sufficient explanation.

As Hughes cautions, they engage in "use of certain poorly conceived statistical methods to test for positive selection," causing "the literature of evolutionary biology [to become] glutted with extravagant claims of positive selection" resulting in a "vast outpouring of pseudo-Darwinian hype [that] has been genuinely harmful to the credibility of evolutionary biology as a science." 40 Or, as Michael Behe cautions, they confuse mere sequence similarity with evidence of neo-Darwinian evolution. Finally, Michael Lynch warns his colleagues that "Evolutionary biology is not a story-telling exercise, and the goal of population genetics is not to be inspiring, but to be explanatory." 41

With these principles in mind, in the next installment we will assess about a dozen of the just-so stories concerning the origin of genes offered in studies cited by the NCSE.

References Cited:

[26.] Austin L. Hughes, "Looking for Darwin in all the wrong places: the misguided quest for positive selection at the nucleotide sequence level," Heredity, Vol. 99:364--373 (2007).

[27.] Id.

[28.] Id.

[29.] "The modern synthesis is good at modeling the survival of the fittest, but not the arrival of the fittest." Scott Gilbert, quoted in John Whitfield, "Biological Theory: Postmodern evolution?," Nature, Vol. 455:281-284 (2008).

[30.] Bernard Wood, quoted in Joseph B. Verrengia, "Gene Mutation Said Linked to Evolution," Associated Press, found in San Diego Union Tribune, March 24, 2004.

[31.] Jerry Coyne, "The Great Mutator," The New Republic (June 14, 2007). Coyne asserts he knows of no example where this is the case.

[32.] David Berlinski, "Keeping an Eye on Evolution: Richard Dawkins, a relentless Darwinian spear carrier, trips over Mount Improbable. Review of Climbing Mount Improbable by Richard Dawkins (W. H. Norton & Company, Inc. 1996)," in The Globe & Mail (November 2, 1996) at http://www.discovery.org/a/132

[33.] Douglas D. Axe, "Estimating the Prevalence of Protein Sequences Adopting Functional Enzyme Folds," Journal of Molecular Biology, Vol. 341: 1295-1315 (2004); Douglas D. Axe, "Extreme Functional Sensitivity to Conservative Amino Acid Changes on Enzyme Exteriors," Journal of Molecular Biology, Vol. 301: 585-595 (2000).

[34.] See Stephen C. Meyer, Signature in the Cell: DNA and the Evidence for Intelligent Design, pg. 211 (Harper One, 2009).

[35.] Neil A. Campbell and Jane B. Reece, Biology, pg. 84 (7th ed, 2005).

[36.] David S. Goodsell, The Machinery of Life, pg. 17, 19 (2nd ed, Springer, 2009).

[37.] Michael J. Behe & David W. Snoke, "Simulating Evolution by Gene Duplication of Protein Features That Require Multiple Amino Acid Residues," Protein Science, Vol 13:2651-2664 (2004).

[38.] Rick Durrett and Deena Schmidt, "Waiting for Two Mutations: With Applications to Regulatory Sequence Evolution and the Limits of Darwinian Evolution," Genetics, Vol. 180: 1501--1509 (November 2008).

[39.] Michael Behe, The Edge of Evolution: The Search for the Limits of Darwinism, Appendix D, pgs. 272-275 (Free Press, 2007) (emphasis added).

[40.] Austin L. Hughes, "The origin of adaptive phenotypes," Proceedings of the National Academy of Sciences USA, Vol. 105(36):13193--13194 (Sept. 9, 2008) (internal citations removed).

[41.] Michael Lynch, "The frailty of adaptive hypotheses for the origins of organismal complexity," Proceedings of the National Academy of Sciences, Vol. 104:8597--8604 (May 15, 2007).