Words of Destruction

Words of Destruction

One of the foundations of a democratic and free society is an atmosphere that encourages people to speak freely. A society that intimidates dissident voices into silence can never be a free society.

It has been argued that the right to free speech is not the right to kill people with words. Shouting “fire” in a crowded theater will cause a stampede and people will die. Words that kill cannot be allowed in a society that respects human life.

There is another way in which words can kill. If there is a fire in a crowded theater and someone tells the frightened crowd that they should ignore the fire alarms, that they have nothing to fear and that they should stay in their seats and continue to enjoy the show. The person who falsely tranquilizes the crowd is burning those people to death with his words. Calming the crowd in such a situation is an act of murder.

The Western world is the crowded theater of our parable and radical Islam is the fire that threatens to burn the theater with all the people inside it. There are people who risk their lives to inform the Western world of the danger that they face but the vast majority of the media outlets are engaged in an opposite effort. The mainstream media seeks to downplay the ideology of terrorists and make it appear that acts of murder are politically motivated or that they are acts of deranged individuals.

The ideology of radical Islam which encourages the killing of innocent civilians is evil and deserves no respect. Those people who are in the crosshairs of radical Islam’s anger have the right to be warned and informed. Those who are raising the alarm and spreading the truth about this evil ideology are serving the people of Western civilization. While those who attempt to disassociate the declared ideology of the terrorists from the acts of terror are aiding and abetting radical Islam in its murderous quest for world domination.

The various personalities of the mainstream media do not see themselves as tools in the hands of murderers. They see themselves as noble individuals who stand for political correctness. These men and women do not want to offend the feeling of moderate Muslims who do not share in the brutal fanaticism of the radical Islamists.

As noble as these sentiments are they still do not justify the act of blinding the Western world to the danger that it faces. Falsely pacifying the potential victims of radical Islam is murder, violating the norms of political correctness and offending the feelings of peaceful people are not relevant factors in this equation. These journalists are like people who silence the fire-alarms in a burning building because someone may needlessly be awakened from their innocent sleep.

The greatest threat facing Western civilization is the threat of radical Islam. The people of the Western world need to be able to speak openly about this threat to their very existence. Those people who attempt to impose limits on this conversation are committing murder with their words.

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Yisroel C. Blumenthal

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Justice and Charity – excerpt from Christianity Unmasked

The Universal Principles of Justice and Charity

The Sermon on the Mount (Matthew 5:3 – 7:27) is perhaps one of the most famous teachings of Christianity. In this Sermon, Jesus presents some basic and beautiful truths. The basic principles of morality, justice and kindness are articulated in this teaching clearly and concisely. But if you step back and look at the literary structure of the book of Matthew, the Sermon on the Mount takes on a different character entirely.

The underlying theme of the book of Matthew (and Christianity as a whole) is the exaltation of Jesus and the emphasis of humanity’s “need” for Jesus. The author of the book of Matthew presents the Sermon on the Mount not so much as a teaching on how to live a moral life but as an argument for the superiority of Jesus. Immediately after the Sermon (Matthew7:28,29) the author tells us how the crowds were amazed at the teaching; not because of the beauty of the truths they contained, but because Jesus spoke with incomparable “authority”. Key segments of the Sermon are introduced with the phrase: “You have heard that it was said to them of old time” and contrasted with “But I (Jesus) say to you”. This literary device accentuates the fictitious notion that Jesus is the originator of these universal truths and that they were unknown to mankind until Jesus uttered them to his audience.

But this is false. These universal principles of justice and charity were planted by the Creator into the heart of every man and woman; they belong to all of us. Every one of us is sensitive to an injustice that we suffer at the hands of another. We are all acutely aware that injustice is wrong and evil when we find ourselves at the receiving end of an injustice. This is the guide that our Creator gave us all to teach us these universal principles. Every civilization has produced individuals who have brought greater clarity to these universal principles through the lives they lived and through the words they uttered. Clarifying and articulating these universal principles is good and Godly; falsely claiming to be the originator of these universal principles is not.

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Yisroel C. Blumenthal

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Idolatry – by Concerned Reader

I often find that well meaning Christians, and well meaning Jews talk past and over each other on the question of idolatry, its proper definition, and whether or not a given person is engaged in the service of idols in their tradition or not.

From the perspective of Judaism Deuteronomy 4 and Deuteronomy 13 clearly emphasize that G-d is not to be likened to or worshipped in any form, nor is the “whole host of heaven” to be worshipped ie G-d’s entourage is not to be served, (even though they work for him) and G-d is to be known to Israel as he revealed himself at Sinai.
In this post, I would like to tackle this whole discussion from another, (and I believe very neglected) angle. Where does the NT and the Christian tradition itself stand (in terms of its own teachings and definitions) concerning these important messages of Duteronomy 4 &13? Does the Christian text contain similar warnings?

1. You saw no form on the day the lord spoke to you at horeb out of the midst of the fire. (Deuternomy 4:15)

Concerning the incorporeal and ineffable nature of G-d that cannot be pictured, wholly grasped, or contained.
-John 4:24, Romans 1:20-26 Luke 24:39 Acts 7:42 Acts 15:20, and many others

(from the tradition)
Tatian the Syrian
“Our God has no introduction in time. He alone is without beginning, and is himself the beginning of all things. God is a spirit, not attending upon matter, but the maker of material spirits and of the appearances which are in matter. He is invisible, being himself the Father of both sensible and invisible things” (Address to the Greeks 4 [A.D. 170]).

Athenagoras
“I have sufficiently demonstrated that we are not atheists, since we acknowledge one God, unbegotten, eternal, invisible, incapable of being acted upon, incomprehensible, unbounded, who is known only by understanding and reason, who is encompassed by light and beauty and spirit and indescribable power, by whom all things, through his Word, have been produced and set in order and are kept in existence” (Plea for the Christians 10 [A.D. 177]).

Irenaeus
“Far removed is the Father of all from those things which operate among men, the affections and passions. He is simple, not composed of parts, without structure, altogether like and equal to himself alone. He is all mind, all spirit, all thought, all intelligence, all reason . . . all light, all fountain of every good, and this is the manner in which the religious and the pious are accustomed to speak of God” (Against Heresies 2:13:3 [A.D. 189]).

Clement of Alexandria
“The first substance is everything which subsists by itself, as a stone is called a substance. The second is a substance capable of increase, as a plant grows and decays. The third is animated and sentient substance, as animal, horse. The fourth is animate, sentient, rational substance, as man. Wherefore each one of us is made as consisting of all, having an immaterial soul and a mind, which is the image of God” (Fragment from On Providence [A.D. 200]).

“Being is in God. God is divine being, eternal and without beginning, incorporeal and illimitable, and the cause of what exists. Being is that which wholly subsists. Nature is the truth of things, or the inner reality of them. According to others, it is the production of what has come to existence; and according to others, again, it is the providence of God, causing the being, and the manner of being, in the things which are produced” (ibid.).

“What is God? ‘God,’ as the Lord says, ‘is a spirit.’ Now spirit is properly substance, incorporeal, and uncircumscribed. And that is incorporeal which does not consist of a body, or whose existence is not according to breadth, length, and depth. And that is uncircumscribed which has no place, which is wholly in all, and in each entire, and the same in itself” (ibid.).

“No one can rightly express him wholly. For on account of his greatness he is ranked as the All, and is the Father of the universe. Nor are any parts to be predicated of him. For the One is indivisible; wherefore also it is infinite, not considered with reference to inscrutability, but with reference to its being without dimensions, and not having a limit. And therefore it is without form” (Miscellanies 5:12 [A.D. 208]).

Origen
“Since our mind is in itself unable to behold God as he is, it knows the Father of the universe from the beauty of his works and from the elegance of his creatures. God, therefore, is not to be thought of as being either a body or as existing in a body, but as a simple intellectual being, admitting within himself no addition of any kind” (Fundamental Doctrines 1:1:6 [A.D. 225]).

“John says in the gospel, ‘No one has AT ANY TIME seen God,’ clearly declaring to all who are able to understand, that there is no nature to which God is visible, not as if he were indeed visible by nature, and merely escaped or baffled the view of a frailer creature, but because he is by nature impossible to be seen” (ibid. 1:1:8).

Athanasius
“God, however, being without parts, is Father of the Son without division and without being acted upon. For neither is there an effluence from that which is incorporeal, nor is there anything flowering into him from without, as in the case of men. Being simple in nature, he is Father of one only Son” (Letter on the Council of Nicaea 11 [A.D. 350]).

Didymus the Blind
“God is simple and of an incomposite and spiritual nature, having neither ears nor organs of speech. A solitary essence and illimitable, he is composed of no numbers and parts” (The Holy Spirit 35 [A.D. 362]).

Hilary of Poitiers
“First it must be remembered that God is incorporeal. He does not consist of certain parts and distinct members, making up one body. For we read in the gospel that God is a spirit: invisible, therefore, and an eternal nature, immeasurable and self-sufficient. It is also written that a spirit does not have flesh and bones. For of these the members of a body consist, and of these the substance of God has no need. God, however, who is everywhere and in all things, is all-hearing, all-seeing, all-doing, and all-assisting” (Commentary on the Psalms 129[130]:3 [A.D. 365]).

Basil the Great
“The operations of God are various, but his essence is simple” (Letters 234:1 [A.D. 367]).
Ambrose of Milan
“God is of a simple nature, not conjoined nor composite. Nothing can be added to him. He has in his nature only what is divine, filling up everything, never himself confused with anything, penetrating everything, never himself being penetrated, everywhere complete, and present at the same time in heaven, on earth, and in the farthest reaches of the sea, incomprehensible to the sight” (The Faith 1:16:106 [A.D. 379]).

Evagrius of Pontus
“To those who accuse us of a doctrine of three gods, let it be stated that we confess one God, not in number but in nature. For all that is said to be one numerically is not one absolutely, nor is it simple in nature. It is universally confessed, however, that God is simple and not composite” (Dogmatic Letter on the Trinity 8:2 [A.D. 381]).

Gregory of Nyssa
“But there is neither nor ever shall be such a dogma in the Church of God that would prove the simple and incomposite [God] to be not only manifold and variegated, but even constructed from opposites. The simplicity of the dogmas of the truth proposes God as he is” (Against Eunomius1:1:222 [A.D. 382]).

John Chrysostom
“[Paul] knows [God] in part. But he says, ‘in part,’ not because he knows God’s essence while something else of his essence he does not know; for God is simple. Rather, he says ‘in part’ because he knows that God exists, but what God is in his essence he does not know” (Against the Anomoians 1:5 [A.D. 386]).
“Why does John say, ‘No one has ever seen God’ [John 1:18]? So that you might learn that he is speaking about the perfect comprehension of God and about the precise knowledge of him. For that all those incidents [where people saw a vision of God] were condescensions and that none of those persons saw the pure essence of God is clear enough from the differences of what each did see. For God is simple and non-composite and without shape; but they all saw different shapes” (ibid., 4:3).

Augustine
“In created and changeable things what is not said according to substance can only be said according to accident. . . . In God, however, certainly there is nothing that is said according to accident, because in him there is nothing that is changeable, but neither is everything that is said of him according to substance” (The Trinity 5:5:6 [A.D. 408]).

Cyril of Alexandria
“We are not by nature simple; but the divine nature, perfectly simple and incomposite, has in itself the abundance of all perfection and is in need of nothing” (Dialogues on the Trinity 1 [A.D. 420]).
“The nature of the Godhead, which is simple and not composite, is never to be divided into two” (Treasury of the Holy Trinity 11 [A.D. 424]).
The Christian bible and tradition (as can be seen above) also teaches the incorporeality and ineffibility of G-d. He has no parts, he has no introduction in time, he has not been seen at any time.

Do not Worship the whole host of heaven Deuteronomy 4:19 (physical entities of any shape, the servants of G-d, nor the angels of G-d.)

Romans 1:20-26 Acts 7:42 Revelation 19:9-10 Revelation 22:8-9 Collosians 2:18 (pay special special attention to Acts 14:11-15, because the gentiles therein want to worship Paul as a god in human form, read his reaction.)

Given all the above information, Christians should not be at all surprised at the Jewish interpretation of proper divine service, or the Jewish reaction to common christian services, because your own texts and your own teachers teach you the clear warnings that the Jewish people are trying to teach you, and your teachers reacted similarly when they saw deviation.

The problem is, your incarnational devotion to Jesus, his cross, and his blood, often crosses this clearly defined line of proper behavior. Even the institutional Church itself admited throughout its doctrine in the Church councils and history that the idolatry line is crossed in your worship of Jesus, if you do some of the following:

1. If you act with worshipful devotion, or do homage to Jesus of Nazareth believing him to be only a mortal human teacher, you are guilty of idolatry. (arianism)

2. If you believe in “Jesus only” to the exclusion of the father and his commandments, you are likewise guilty of idolatry. (oneness pentacostalism/modalism, and gnosticism)

3. If you worship as divine any other being who claims he is Jesus, or claims he is like Jesus, (and even if this person is cured from a deadly wound,) the Church also says you are guilty of idolatry. (revelation 13)

4. If you believe the trinity to be a corporeal reality, you are likewise deemed an idolater by the orthodox and guilty of tritheism. (Mormonism.)

In what sense then would there supposedly be a meaningful incarnation? The logos (speech/word) of G-d was allegedly revealed in Jesus. Dear Christian friends, you do not need a cross, a communion wafer, a 2,000 year old man’s blood, a Church building, or an organization, in order to embrace the ethical logion (words) of Jesus.

If Jesus’ word is the word of G-d, then his actual teaching should matter to you far more than the trinitarian or incarnational theological formulae about his alleged nature. EVEN THE CHURCH KNOWS ITS A SLIPPERY SLOPE.

Also if the word of G-d is in Jesus, this word shouldn’t contradict G-d’s already clealry stated instructions from the Torah. Look at common Christian devotions to Jesus, and tell me with a straight face that you blame the Jewish people for levelling an idolatry charge.

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Yisroel C. Blumenthal

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Water, Words and Respect

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Water, Words and Respect

Our sages directed attention to the Bible’s detailed description of Abraham’s servant’s fulfillment of his mission to find a wife for Isaac (Genesis 24). Our teachers taught that “the small talk of the servants of the patriarchs is more beautiful than the Torah of their descendants” (Rashi 24:42). Each and every element of this passage is brimming with insight into those qualities for which God chose the patriarchs. In the space of this brief article let us attempt to draw some lessons from one facet of this episode.

When the servant speaks to God he describes the bride whom he is seeking for Isaac as the one who will respond to his request for water with the words, “Drink, and I will also give your camels to drink” (verse 14). Yet when Rebecca actually meets the servant she does not respond exactly as the servant expected…

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Persuasion versus Education – Part II

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Persuasion versus Education

 

Part II

In my previous post I made the sweeping accusation that the Christian missionary campaign favors persuasion over education. At first glance my accusation may perhaps seem to render me guilty of the same charges that I bring against the missionaries. How can I use such a broad brush to paint a campaign that is 2000 years old, and that has engaged many world-class scholars? Take for example Dr. Brown’s 5 volume series; “Answering Jewish Objections to Jesus” – a work that takes up over 1500 pages. How can I label such a work a work of persuasion and not acknowledge its educational value?

In the following paragraphs I will present my case, and in the spirit of education, I will leave it to the readers to come to their own conclusions.

The purpose of the missionary campaign is to convince its target audience that…

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Acts and Faith

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Acts and Faith

In the third and fourth chapters of the Book of Romans Paul sets down one of the cornerstones of Christian theology. Paul argues that no man can be justified by works as described in the Law of Moses because such justification would be a justification of debt and not of grace. Only through faith, argues Paul, is the justification a justification of grace.

Paul is saying that if God rewards good works it would be as if God is paying off a debt to the doer of these works. But when God rewards faith then God’s mercy and grace are revealed.

In order to support this theology Paul points to Genesis 15:6 where God reckoned Abraham’s faith for righteousness. The conclusion Paul arrives at is that only faith and not works can count for righteousness.

This Christian doctrine is the very antithesis of the Jewish Scriptures.

First…

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Mountains and Molehills – an open letter to tildeb

Mountains and Molehills – an open letter to tildeb

Tildeb

This is in response to yur comment – https://yourphariseefriend.wordpress.com/2015/10/21/random-reality-an-open-letter-to-tildeb/#comment-24634

Thanks again for posting your comments on this blog. You are obviously well-educated as well as insightful and your words have prodded me to study and think which I see as the greatest benefit of your comments.

I am not a scientist and I have not studied biology but I have studied the pursuit of truth. Many people believe that their belief is based on reality when in reality it is not. The problem that these people have is that they have a wrong definition of reality. You have countered and explained that these people do not have a wrong definition of reality when it comes to medical questions or to buying a piece of technological equipment. They only make this mistake when it comes to religion. But these people are not necessarily as hypocritical as they seem to be. There are many pseudo-scientific arguments which they see as supportive of their religious beliefs (e.g. Josh McDowell’s “Evidence that Demands a Verdict.”)

You have countered with the argument, that these people are not willing to subject their beliefs to the criticism and scrutiny that science allows its own theories to be subjected to. These people would respond that they are willing to subject their beliefs to criticism and scrutiny of those who share their understanding of reality.

This blog is an example of that scrutiny. Christians come here and have their beliefs subjected to the scrutiny and criticism of those who share their belief that the Jewish Bible is reality and Jews do the same. The spheres of reality may be different but the struggle to find truth goes through the same motions as it does in the realm of scientific reality. Some people (like Bruce) are completely deaf to the arguments of those who think differently than they do. Others use tactics that do not belong in a discussion about truth without realizing (I hope) that this is what they are doing. These tactics include but are not limited to; mockery, intimidation, reliance on the supposed expertise of one savant or another and nitpicking.

None of these tactics belong in the true pursuit of truth but it is the last one (nitpicking) that is the most difficult to call. Allow me to explain. As I said, the proponents of most world-views have some rationale that supports their world-view. At the same time, there are questions that can be presented against every existing world-view. The general rule is that in the eyes of the proponents of the given world-view, the rationale is a solid mountain that takes up most of the horizon while the questions of their opponents seem to be tiny molehills that are hardly visible at all. It is a matter of a different perspective on reality.

Here too, I don’t believe that people are being foolish or willfully blind. People generally are very comfortable and familiar with the arguments that support their own world-view. Be it because they grew up in a society that repeated and reinforced this argument many times over or perhaps because they have invested much time and effort studying and considering this argument. But they haven’t spent anywhere near the same amount of time considering the arguments of their opponents and in most cases they have no contact with a society that reinforces those conflicting arguments. It is for this reason that the arguments that work for their position seem to be more real to them than the ones that conflict with their world-view.

And it is for this reason that in almost every case, when a proponent of one world-view is confronted with the arguments of the proponents of another world-view, that they see the arguments of their opponents as nitpicking.

I say this, not to defend my argument against your accusation of nitpickery, but to help you see that when people do use that tactic they are not necessarily doing it out of conscious dishonesty. I also wrote this to help you see why your righteous indignation when the proper respect is not given to your world-view may be misplaced and why it doesn’t sound convincing.

Your response to my post contains several fallacies and does not truly address my post and I will explain.

You concluded your post with the statement that you can never have design/creationism without religion. As if the argument for design/creationism is a product of religion.

This is simply false. Throughout history, many people who had the courage to think differently than the prevailing religion still saw the complex functionality of the natural world as evidence to a creator/designer.

Another implied fallacy in your response is your statement that the cdesign proponents haven’t presented any good science upon which to build an alternative theory.

You seem to be implying that in order to discredit evolution one must present an alternative theory. This is not science. Providing a better alternative theory is only one way of discrediting an existing theory but it is not the only way. “We don’t know” is more accurate scientific answer than a theory that doesn’t make sense.

The argument for intelligent design is an argument that is based on the reality that you recognize, hard physical facts. We see a complex world. A world which contains such a high level of complexity that it cannot yet be duplicated by the greatest scientific minds. The atheistic argument is that all of this complexity arose by a series of small incremental accidents. It just so happened to be that on the same planet that the human eye evolved, so did photo-synthesis evolve, as well as echo-location, the liver, and the human brain all completely independent of each other. The full array of tastes and colors, variety and interaction, that we find in the natural world all happened by accident on the same planet that happens to by accident contain the right balance of oxygen, temperature, water-cycle and wind pattern that make life possible.

Yes, I know that sometimes nature proves to be counterintuitive. But the burden of proof rests fully on the one who proposes this theory of accident.

Now, I am aware that the theory of evolution seems to have solved this problem and I also know that various aspects of the theory of evolution have been established to be true through the process of experimentation and scientific analysis.

But what I pointed out in my previous post is that the critical component of the theory of evolution as it relates to the argument of design namely the aspect of randomness in the development of life has never been proven.

The examples I cited were not “nitpicking” simply because I was not presenting evidence against the random element of the theory of evolution. I do not need to present evidence to disprove something that is so counterintuitive. If 150 years of research could not bring evidence to this aspect of the theory why do I need to disprove it? All I was doing with the examples I cited was that I dealt with the possible arguments that you may bring up against my premise.

You have presented arguments against the theory (or religious belief) of creationism. I will not address those arguments yet. Instead I will challenge you. You have asserted that religious people are not willing to put their theories/doctrines to the test of reality. I am willing to engage with you in just such a discussion. We have very different frames of reality so this discussion will be tedious but I believe it will be fruitful.

For the sake of brevity I propose that we limit the discussion to one question on your part and one question on my part at a time. For the sake of honesty I pledge not to consciously use intimidation, the authority of scholars, mockery or nitpickery in this discussion or any other tactic that distracts from the pursuit of truth.

Here is my question to you. In the entire history of evolutionary research how many experiments or observations can you put forth in which complexity was randomly added to a living organism and I am talking about the complexity that is required for the theory of common descent. I believe I addressed the experiment of Richard Lenski with the e-coli bacteria developing the ability to process citrate, the ability of soil bacteria to process different sugars and the hyper-mutations of the B-cell. If you believe that my response to each of these is flawed or inadequate, I respectfully request that you reference the argument instead of appealing to the generalization of “science has addressed this.”

So again how many experiments and observations can you put forth in which life-building complexity was randomly added to a living organism and what are those experiments or observations?

In one of your previous comments you asked me a question. You asked if my belief system made any verifiable predictions such as those which can be tested by science. One of the examples I cited was the survival of the Jewish people as an identifiable entity. We can know that this prediction was made more than 2000 years ago and it holds true today. The survival of the Jewish people together with their belief is an important part of my reality. Our beliefs have been ridiculed by the various churches, by the various pagan philosophers and by various manifestations of the study of nature (such as Greek philosophy). The mockers are gone and we are still here. Perhaps this is not an indication of Divine intervention, but it might well be an indication of survival of the fittest and truth is ultimately the most powerful force in human society.

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Yisroel C. Blumenthal

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Idolatry – Excerpt from Kosher Reality

Idolatry

Idolatry is a sharp word. We tend to think of idolatry in terms of the cruel and immoral child-sacrifices that the ancients offered to their crude statues. Dr. Brown views Christianity as the heroic champion that opposes idolatry and advocates a monotheistic faith. And much of western civilization would concur with Dr. Brown’s assessment. Most people cannot see a connection between the high philosophy of Trinitarian Christianity and the boorish beliefs of the ancient pagans.

The Jewish people beg to differ. For centuries upon dark centuries, Jewish people have chosen to die rather than direct devotion to Jesus. It is not because Jews love death. There is no culture that respects human life as does the culture of the Jew. But the Jew stands in a covenantal relationship with the Creator of heaven and earth. And the obeisance that the Church was demanding for Jesus is seen by the Jew as the deepest violation of that covenant. Not because we hate Jesus, but because we love God. The devotion of our hearts belongs to God and to no one else.

The rejection of idolatry is not a peripheral aspect of Judaism. The condemnation of idolatry is not a marginal matter according to the authors of the Jewish Scriptures. The central task of the Jew is to testify to the world that there is but One God (Isaiah 43:10) and the Jewish prophets taught that the climax of history will be reached when all idolatry is eradicated from the minds of men and God alone is exalted (Isaiah 2:17,18).

But why are the Jewish people so convinced that the Christian devotion to Jesus is idolatry?

We need to define idolatry before we can answer that question, but before we define idolatry we need to define something else. Just as we cannot understand the sin of adultery before we understand the concept of marriage so it is with idolatry. We need to understand the covenant relationship that we share with God before we can define the violation of that relationship.

The Jewish people have a certain perception of God. This perception defines God as the Creator of every facet of existence and who is above and beyond all finite existence. Not only does the Jewish perception identify God, but it also identifies every other aspect of existence. The Jewish perception of God has the Jew see God as the Creator of all and it has the Jew see all existence as beholden to God.

The miracles of the exodus gave the Jewish people the understanding that all of finite existence belongs exclusively to God. And at Sinai, the Jewish people experienced a collective prophetic encounter with God. At that time they pledged their hearts to Him. They committed themselves to worship the God who owns their worship to begin with and Him alone.

The impact of the Sinai encounter is preserved through the living testimony of the Jewish people (Deuteronomy 4:9). Every Jew is born into a nation that already stands in a covenant relationship with the One Creator of heaven and earth. Every individual Jew is enjoined to recognize that relationship and to build his or her life on the basis of that relationship. The covenantal responsibility of each Jew is that every breath of life be suffused with awe and with love toward the One who provided that breath. And the covenantal responsibility of our nation would have us pass on to our children the same covenant that we received from our parents.

The devotion that the Jew carries in his heart toward God is intimately bound up with the sense of justice that dictates that we do not give to one that which belongs to another. The Jewish devotion to God consists of the acknowledgement and the acceptance that our devotion is not ours to give away; it belongs to the One who is holding our existence in His loving hand.

Now that we’ve spoken a bit about the relationship between God and His firstborn son let us talk about the violation of that relationship.

The idolater is overawed by the qualities that his object of worship seems to possess. Be it the awesome power of thunder, the sublime majesty of a mountain, the exquisite beauty of a river or the life giving warmth of the sun. The idolater sees these qualities and he recognizes his own smallness in that he possesses none of them. The idolater concludes that the entity that possesses these qualities must be of a higher plane of existence than his own and he submits himself in worship to this “higher existence.”

The Jew would tell the idolater that he is making a fundamental error. Does your thunder, mountain, river or sun possess the quality of being the Author of all existence? Did the mountain give itself its majesty? Or was the mountain granted its majesty by the same One who granted me the ability to discern and to appreciate majesty? You are confusing the subject with its Master.

When the idolater would attempt to persuade the Jew to join him in his worship of the sun, the Jew would respond: my heart is already tied up in a relationship with the One who created me and who created the sun. All of the qualities that you believe that the sun possesses cannot justify my devotion to it simply because the devotion of my heart does not belong to sun, but to the One who created and sustains my heart.

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Random Reality – An Open Letter to Tildeb

Random Reality An Open Letter to Tildeb

This letter is in response to your comment from October 4 2015 https://yourphariseefriend.wordpress.com/2015/09/21/eating-habits-excerpt-from-teh-forthcoming-the-bible-trial/#comment-24325

Let me begin by thanking you again for posting your comments on this blog. It is my firm belief that an open discussion in which both sides articulate their understanding of truth will bring us all closer to the truth.

Design denotes designer. We do not find complex functionality without intelligence that created the sophistication. This would then bring us to understand that the complex functionality of the natural world has been designed by intelligence.

Evolutionists argue that this premise is false. The theory of evolution proposes that random changes filtered by natural selection can produce design and they can produce design blindly, without intelligence. Many experiments and observations seem to have confirmed the theory of evolution so why would anyone stick to the argument of intelligent design? Your conclusion seems to be that anyone who still believes in intelligent design after the scientific discoveries have decisively confirmed evolutionary theory must be ignoring reality.

But let us examine reality as the scientists report to us.

There are several components to the theory of evolution. The theory proposes that living beings can change over a span of generations (in other words; heritable change). The theory proposes that these changes can occur randomly, without any direction. And the theory proposes that the process of natural selection will ensure that those changes that enhance the survival of the organism will outlast those that have not made those changes.

These are three different components to the theory and it is only on the basis of the second component that we can say that the premise of intelligent design has been undermined. If the first and third components of evolutionary theory are true but the second one is not, then the premise of intelligent design is not affected. In other words, if living beings can change and those changes are filtered by natural selection but those changes are not random, then the original assumption that functionality indicates intelligence is firmly in place. If these living beings changes by some other process, a process which is not random, then the functionality of the original living being is actually higher and more complex than if it would not be able to change. A car that can adapt itself and change according to its surroundings is far more complex than a car that cannot do make these changes.

All the evidence to the theory of evolution that has accumulated over the last 150 years have established that living beings can and do change and that these changes are filtered through the process of natural selection but they have not established that these changes are random. The fact that 150 years of research did not turn up evidence of the randomness of evolution is a powerful piece of evidence against that aspect of the theory of evolution. Those who use evolution to “disprove” the premise of intelligent design are ignoring this reality.

I realize that you believe that science has proven the random basis of evolutionary change and I will show you why your belief is not rooted in reality, but first, for the benefit of the readers, allow me to articulate and establish my position. Let us examine some of the more popular science experiments that have established the theory of evolution.

The peppered moths of England seem to serve as an example for evolution. These moths used to be light colored. When the industrial revolution increased pollution, the environment of the moths changed. Trees that used to be light were now blackened and dark. The peppered moth population changed colors and became dark. As the government began regulating pollutants the environment of the moth changed again and with time the moths became light again.

Here we see how a living organism has changed over time and how natural selection controlled that change. It would seem that this is a classic example of evolution in action.

But no one ever claimed that new moths were developed. The light colored and dark variants of the peppered moths always existed side by side. There is always a majority of one type and a minority of the other. What changed was the preponderance of one over the other. And this was achieved through natural selection. As the environment darkened, the chances of the light colored moths to escape from their predators decreased and the chances of the dark colored moths were enhanced. This caused the dark colored moths to increase and take over the population. This process was reversed with the changes to the environment brought about by the lessening of pollutants.

This experiment proves the third of the three premises of the theory of evolution, the premise of natural selection. But this experiment does not establish the premise that living beings could change or that the changes are random.

Another observation that has been used to establish the theory of evolution involves finches. Charles Darwin observed that the finches on the Galapagos Islands are different than finches found elsewhere in the world. Darwin theorized that these differences arose through evolution. In other words, the ancestors of these Galapagos finches were plain old finches and with time they changed and evolved into the particular finches that they are.

This theory was confirmed with an experiment conducted on Southeast Island in the Pacific Ocean. In 1967, 100 finches were brought from Laysan Island to a small group of islands about three hundred miles northeast of Laysan. These finches were examined 20 years later and it was discovered that they had developed different bill shapes from their ancestors.

Here we have evidence to two of the three premises that make up the theory of evolution. We have seen that the population of the species can change and that the change is filtered by natural selection but there is no evidence to the premise that this change was random. The fact that the beneficial changes were developed so quickly indicates that the changes were not random (http://www.researchgate.net/publication/22628078_Beyond_neo-Darwinism__an_epigenetic_approach_to_evolution._J_Theor_Biol ).

But what about bacteria? Various experiments done with bacteria would indicate that bacteria could change and that those changes could be random and that natural selection will filter those changes.

One such experiment showed how a particular bacterium which could only subsist on one type of sugar developed a change in its genetic makeup that enabled it to subsist on a different type of sugar. These changes were progressive. In other words, in each subsequent mutation, the bacterias ability to subsist on the new type of sugar was qualitatively enhanced.

But upon closer examination (http://www.msg.ucsf.edu/agard/Publications/26-Agard-Nature-89.pdf ) it is revealed that these changes are not a random acquisition of complexity. In order to believe that random changes can build up to create new and diversified life forms we must posit that the genetic code of the organism acquired new information that was not present in the original genetic code. But at each stage of this experiment the bacteria lost or repressed genetic information in order to adapt to its environment.

Another observation that would seem to support the theory of random evolution is the hypermutation of the B-cell. Certain sections of the DNA of the B-cell (which is a part of the immune system) mutate at a relatively rapid rate. These mutations add information to the genetic code and they seem to be random.

So here we have it. All three elements of the theory of evolution have been established.

But this is not so. These random mutations only occur in a specific section of the B-cell’s genome (string of genetic information). These random mutations enhance the B-cells functionality. In other words the immune system works better with these random mutations taking place in this particular spot in the B-cell’s genome. This is not random. This is like a computer which is programed to make random combinations for a specific purpose and function (http://www.trueorigin.org/spetner2.php ).

Did I forget to mention Lenski’s experiments with the e-coli bacteria? The e-coli bacteria cannot process citrate. But with time, some of the e-coli bacteria in Richard Lenski’s laboratory developed the ability to subsist on citrate. Again, we have change, and this change was random (it took more than 30,000 generations of e-coli to come up with this ability) and the change was filtered by natural selection (the citrate processing e-coli dominated the population once they developed their specialized ability).

But here too, the e-coli bacteria did not become more complex, it actually became more simple. Normal e-coli bacterium possesses a repressor which stands in the way of the bacteria from processing citrate. What happened in Lenski’s laboratory was that some of the bacteria mutated in a way that the repressor was disabled. Such mutations, which simplify the organism, cannot be the source of producing complexity.

Let us go back to the peppered moths for a moment. The Kettlewell experiment has been touted as THE proof for evolution for decades. Generations of college students have been fed the story and it has shaped the thinking of many people. But recent studies call the entire experiment into question ( http://amcbt.indstate.edu/volume_19/v19-3p3-9.pdf ). Will the problems with Kettlewell’s experiment get the same widespread coverage as did his faulty conclusions? How many students will continue to be misled into thinking that Kettlewell’s moths decisively establish the verity of every aspect of evolutionary theory when in fact it is questionable if his study even provides a basis for one component of evolution?

The scientific community has set itself up as the sole distributer of reality. After all, since science is the study of reality, where else would we expect to find reality? But the history of Kettlewell’s experiment demonstrates that the scientific community is plagued by an unhealthy affinity to comfortable falsehoods as is everybody else. The scientific community suffers from the same vices that afflict the religious community; an attitude of self-righteousness, moral elitism and an aversion for uncomfortable facts.

Tildeb, you have stated that you want your worldview to be shaped by reality and by nothing else. I applaud this method and I admire it. I too strive for this ideal. I urge you (as I urge myself) to stick to the ideal and not allow anyone or anything to shape your thinking, but your own ability to think and the raw facts.

May God be with you on your journey.

Acknowledgment: I obtained most of the scientific information contained in this article from Dr. Lee Spetner’s book; “Not by Chance” (Judaica Press 1998) and from a subsequent correspondence with Dr. Spetner.

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Yisroel C. Blumenthal

Posted in Addressing Atheism | 204 Comments

Intercession

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Intercession

Abraham’s intercession for the people of Sodom (Genesis 18:23-33) must rank as one of the more enigmatic passages in Scripture. The people of Sodom were the epitome of cruelty and wickedness while Abraham was kind and righteous. Why would he pray for the preservation of such wickedness?

Our sages compounded the enigma when they taught that God chose Abraham precisely because of this prayer. The rabbis expounded on Psalm 45:8. “You love righteousness and hate wickedness; therefore has God, your God, anointed you with oil of joy from among your peers.” The Sages of Israel read these words as if God were addressing Abraham; “You have loved to justify my creations and you have hated to render them guilty it is for this reason that I from all the generations since Noah that I chose to speak to you.” According to this reading, it was Abraham’s prayer on behalf…

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