Christian Carnival CXX is up at Daddypundit with a link to my recent post on the Trinity. Check it out.
The latest Christian Carnival is now up at In The Outer with a link to my post on Biblical inerrancy. As always, there is a lot of interesting content. Highly reccomended.
The latest Christian Carnival is up at All Kinds of Time..." with a link to my post "Tradition as the 'Platonic Form' of Christian Faith and Practice in Orthodoxy".
It's official! Philosophers' Carnival 31 will be hosted right here at blog.kennypearce.net on June 5, 2006. The philosophers' carnival occurs about every three weeks and showcases philosophy posts from many different blogs, in order to help small blogs gain exposure and help facilitate blog discussions about philosophy. The next carnival will be on April 3 at The University of Nowhere. You can submit your entries here.
Philosopher's Carnival 27 is up at Heaven Tree with a link to my post on Rights, Obligations, and Abortion. Check it out.
Philosophers' Carnival 26 is up at Hesperus/Phosphorus with a link to my post on libertarianism and corporations.
Christian Carnival CIX is up at Pursuing Holiness with a link to my post on reevaluating Genesis.
Both the Philosopher's Carnival and the GOD or NOT Carnival are up at The Uncredible Hallq. I didn't get a submission in for this month's GOD or NOT, on the theme of "Definition of God," but the philosopher's carnival contains a link to my recent post on persons as events.
Christian Carnival CV is up at Dunmoose the Ageless with a link to my post on musterion.
Christian Carnival 104 is up at Random Responses with a link to my post on the Holman Christian Standard Bible.
Philosophers' Carnival XXIV is up at Rad Geek People's Dailywith a link to my post Let's Make Creation Science Not Suck. Rad Geek does a wonderful job summarizing all of the very interesting entries in the carnival. Check it out.
Christian Carnival CIII is up at Misere Mei with a link to my post, "Are Linguistic Facts Theologically Significant". As always, the Christian Carnival has many interesting entries.
Christian Carnival CII is up at The Secret Life of Gary, with a link to my post, "Let's Make Creation Science Not Suck".
The third installment of the GOD or NOT carnival, on the topic of "miracles," is now up at The Evangelical Atheist with a link to my post, "Can The New Testament Be Both Influenced By Plato and Inspired by God?". There seems to be a general concensus on two points:
I, of course, agree on both points. Now, a couple of posts react to this by suggesting that natural laws are not really "laws," per se, but merely regularities in God's governance of the world. "Christians," Tim Challies goes so far as to claim, "would do better to understand the laws of nature in terms of regularities rather than laws." (emphasis original.) Well, what are laws but inviolate regularities in the behavior of the natural world? But the "inviolate" part is what Tim is attacking. This, he thinks, is the root of the argument that the idea of "miracles" is nonsense (as, of course, a violation of an inviolate regularity is a contradiction). I, or course, disagree. These sorts of exceptions, I think, are contrary to the portrayal of God in the Judeo-Christian Scriptures.
But I'm beating a dead horse: I've discussed miracles all to death on this blog over the last few months and I'm almost done (although I'm about to start writing a term paper on Leibniz's view of miracles and natural law, so there may be a few more comments on the subject in the next few weeks). For those of you who are just now tuing in, my overall view of miracles is explained in moderate rigor here.
Christian Carnival XCVIII is up with a link to my recent post, "Can The New Testament Be Both Influenced By Plato and Inspired by God?" There were an unprecedented number of entries this time (44, I'm told) on a variety of subjects. Check it out.
The God Or Not Blog Carnival is a cool idea. It happens once or twice a month. For each carnival, there is a theme and the carnival host selects an approximately equal number of posts on that theme by atheists and theists for inclusion. The theme of the December 12 carnival is miracles. I have dealt substantially with miracles on this blog in a general way already, and so I've decided to post on applying my views to one very specific miracle which is central to the claims of Christianity and especially Evangelicalism: the inspiration of Scripture.
The story so far: nearly a year ago, I posted on what I referred to as "Christian naturalism". In this post I argued for a view that I continue to hold quite strongly: the view that traditional monotheists should not believe in exceptions to the laws of nature, as this would undermine the constancy of God. This, of course, creates a problem for miracles. I addressed that problem briefly in that post, but dealt with it more precisely in a recent post on Leibniz's discussion of efficient and final causes. In that post, I showed how the efficient/final cause distinction could be used to differentiate the miraculous from the mundane. I argued that the distinction was purely subjective, so that every event could be viewed as either miraculous or mundane depending on the disposition of the observer.
In the latter of these two posts, I briefly mentioned that fellow Christians, especially Evangelicals, with whom I have discussed this tend to be especially uneasy with my application of this theory to the inspiration of Scripture. This is the issue I intend to discuss here.
In Donald Bloesch's book, The Essentials of Evangelical Theology, he says, "the Bible is not partly the Word of God and partly the word of man: it is in its entirety the very Word of God and the very word of man" (vol. 1, p. 52). He goes on to say that, "inspiration is both conceptual and verbal, since it signifies that the Spirit was active both in shaping the thoughts and imagination of the biblical writers and also in guiding them in their actual writing ... The divine activity does not supersed the human but works confluently with the human so that the Scriptures are the joint product of both God and man. The writers are not to be thought of as simply the pens of the Holy Spirit ... but as partners with the Spirit so that the end product can be attributed to coauthorship" (p. 55).
Like Bloesch, I believe that, from one perspective, it is the case that the writings which came to be included in the Christian Bible came about in precisely the same fashion as any other books: that is, human authors sat down and wrote, and when they wrote they had particular views, thoughts, current issues, and so forth in mind which they wished to address. Their thoughts were influenced by those that came before them. I think, for instance, that it is clear that the theory of the self contained in the Pauline epistles must have been influenced by Plato's Republic (compare Paul's division into pneuma [spirit], psuche [soul], and sarx [flesh] with Plato's division into the philosophos [wisdom-loving], philotimos [honor-loving], and philochrematos [money-loving] psuchai [souls]), and the Johannine literature must have been influenced by Heraclitus (compare the use of logos [word]), although this influence may have been indirect (it has been suggested that it may have come through Philo of Alexandria, a Jewish philosopher who lived from about 20 BC to about 40 AD). However, this does not undermine inspiration. The Holy Spirit was active in shaping their life experiences so that their beliefs, ideas, thoughts, intentions, etc. would be such as to write down the Word of God, and also in imparting ideas to them at the time of writing.
Christians often seem to assume that if they Bible is inspired by God it must have come from nowhere - that is, it must have fallen from the sky (in the King James Version, of course), or the human authors must have experienced a sort of divine possession in which they did not write anything that they wanted to write or that they would have thought of, but merely "channeled" God's word in a highly supernatural way. Now, clergy, theologians, and others who have devoted a great deal of time to serious study of Scripture, tend not to take views that are so extreme as all of this (and I'm exaggerating even the popular view here), but they still seem to think that if the New Testament was influenced by Greek Pagans this would undermine its spiritual authority. But why should it?
Those who believe in the truth of the Christian Scriptures believe that Pauline Christianity is an accurate representation of Christ's intentions for the Church. What is the chief thrust of Pauline Christianity? It is nothing other than the God of the Hebrews reaching out to the Gentile (in that time, primarily Hellenistic) world. I do not mean to say that this is the only thing Christianity is about, or even the core of the message, but the idea that God has taken action to reach the whole world and not only Israel is certainly the thing that Paul was most surprised by and continued to be most excited about. We often talk about, for instance, Jesus riding into Jerusalem on a donkey as being a symbolic action based on prophecy in the Hebrew Bible in which Jesus declared himself to be Messiah. Now, in light of the thrust toward reaching the Greeks, consider the story of the road to Emmaus (Luke 24:13-35). Remind you of Greek mythology? How often do Greek gods disguise themselves as mortals, enter a home, and make their identities known only after eating dinner? The meaning of this story in light of Greek myth is outisde the scope of this post (and really beyond my knowledge - I don't know my mythology very well), but my point is, doesn't it make perfect sense that in the same way Jesus takes symbolic actions to reveal himself to the Jews, he would take symbolic actions to reveal himself to the Greeks?
If, then, Christianity can be influenced by Greek Pagan religion in this way, why should it not be influenced by the likes of Plato? If Plato is right about something (and can someone as smart as Plato possibly be wrong about absolutely everything?), or provides a good vocabulary for speaking in very precise terms about an issue important to Christianity, why shouldn't God use Plato's writings to form the views of the authors of Scripture in order to bring it about that they write down his word?
The objection that Scripture can't be inspired if it has outside influcences is essentially the same as the objection that the parting of the Red Sea wasn't a miracle if it had a naturalistic explanation, and this is simply false. A world in which physical laws were broken ad hoc would be a world unworthy of the Christian God. Why should the miracle of inspiration of Scripture be any different? Are there not "laws" about the ways human beings come to knowledge and form opinions, just as there are laws about how physical objects behave? Couldn't God construct the circumstances in the lives of the authors of Scripture in such a way that their words would coincide with his? And wouldn't this be a much greater miracle than his using his unlimited power to override the free will and individuality of the Biblical authors in order to "channel" his thoughts through them?
According to the definition I gave previously, if the Bible is the living word of God it should be easy for those who have been affected by it to see the miraculous nature of its inspirtation: its effect on us is clearly miraculous, in so far as it changes our lives by drawing us into relationship with God. This is its final cause, and it is immediately apparent to those who have had this experience. It's efficient causes, however, require extensive historical research and literary study to ascertain. In this sense, the Bible is a very miraculous collection of literature.
Finally, a word on use of miracles as proof of the existence of God: David Hume argued that we are never justified in believing a miracle has occurred. I'm undecided as to whether his reasoning is valid, but it is based on his (in my view, flawed) conception of miracles as exceptions to the laws of nature. Suppose we concede Hume this point. On my view, no such miracles occur anyway. But "miraculous" (in my teleological sense) events can still be accepted as proof of the existence of God. When the world seems to manifest purpose where humans have none, there may be a miracle. If many such events occur, such that the world appears to have a direction, a purpose, an intention, this may be evidence for God. Furthermore, as to the miracle of the inspiration of Scripture, we can be justified in believing it is inspired and hence miraculous because of a strange series of coincidences surrounding it (consider, for instance, the detailed discussion of the conflict between the Ptolemy and Seleucid dynasties at the end of Daniel, and consider the fact that the book of Daniel was translated from Hebrew into Greek decades before said conflict occurred. Consider also the events surrounding the foundation of the Christian church, and the various miracles reported in that connection). But all of these things require detailed historical analysis and there is a great deal of uncertainty about them. More immediately there is, along the lines of the argument from "religious experience," the fact that the text of the Bible has impacted the lives of millions in ways that are in line with the effects the God depicted in the Bible would want to bring about. There is a sort of inherent purposiveness to the Christian Scriptures that exceeds the purpose and planning of the original authors and compilers and reaches forward to present day circumstances the authors and compilers could not have had any knowledge of. This, above all, is evidence for the miraculous nature of Scripture, and if it is miraculous then it serves as an argument for God. Don't understand what I'm talking about? Go read it.
Within the last 24 hours, Philosopher's Carnival XXII has gone up at For Those of You At Home, and Christian Carnival ICVII has gone up at Thought Renewal. The Philosopher's Carnival links to my recent post on judicial activism, and the Christian Carnival is linking to "Ivy League Elitist ... Porn?".
At the Philosopher's Carnival (though not at the Christian Carnival), it is customary for the host to comment on each of the posts. Ian Olasov ends his very kind remarks on my post with the line "Now all we need to do is force our elected officials to speak the way Mr. Pearce does..." Reminds me of Plato: "Until philosophers rule as kings in cities or those who are now called kings and leading men genuinely and adequately philosophize, that is, until political power and philosophy entirely coincide, while the many natures who are present pursue either one exclusively are forcibly prevented from doing so, cities will have no rest from evils, Glaucon, nor, I think, will the human race." (Republic Book V, 473c-d, tr. G.M.A. Grube). And so your question for the day: is this true or false? Is it necessary for political leaders to be experienced in highly theoretical modes of reasoning? Why or why not?
Philosopher's Carnival XXI is up at Prior Knowledge with a link to my recent post on Leibniz and miracles (yes, that's the same post the Christian Carnival linked to last week - I haven't had time to write much recently). The Philosopher's Carnival is a "fortnightly" compilation of recent posts on philosophy blogs.
So I just discovered this "Blog Carnival" thing and think its a fantastic idea. For those of you who don't know, it works like this: each period (the Christian Carnival is weekly, the Philosopher's Carnival is fortnightly) one blog hosts, and people from all different blogs submit entries on some theme or topic, which are then compiled into summaries with links. Christian Carnival XCII is now up at World of Sven's Theology and Biblical Studies, and has graciously accepted my late entry, this post on Leibniz's discussion of efficient and final causes, and its application to Christian thought on science and miracles.