Bible Contradictions (New Testament)

John’s Gospel

One can safely conclude that the Bible is fallible if one can find irreconcilable contradictions in its own text. One cannot have it both ways: textual contradictions imply that at least one of the versions is false—if not both. Undoubtedly, this is the ultimate ‘litmus test’ for the Bible’s infallibility (or otherwise) since the Bible is supposedly God’s word, and presumably God cannot contradict himself: it defeats the opponent on one’s own home court, so to speak. In this article, I shall let the Bible speak for itself.

New Testament

This article consists only of textual contradictions we find in the New Testament; my next article will consist of textual contradictions we find in the Old Testament and between the two Testaments. The reader will surely appreciate that these two articles are not an exhaustive study of the Bible; so a few examples will have to suffice. Indeed, being written by various authors, the Bible is overloaded with contradicting accounts and statements: there are many, perhaps hundreds, of contradictions. To the pure of heart, however, even one clear such instance should prove, unequivocally, that the Bible is fallible. We find all sorts, a whole spectrum, of contradicting texts throughout the Bible.

Saul’s Conversion

I’ll start with a passage most Christians are quite familiar with: the conversion of Saul of Tarsus (better known as Saint Paul) to Christianity, as described in the Acts of the Apostles. Now, Acts seems to have been written by the same author as Luke’s gospel. We don’t know who the authors of the gospels are, but, for simplicity, I shall keep calling the evangelists by their traditional names.

“Saul, yet breathing out threatenings and slaughter against the disciples of the Lord [Jesus], went unto the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way [Christians], whether they were men or women, he might bring them bound unto Jerusalem. And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: and he fell to the earth, and heard a voice saying unto him, ‘Saul, Saul, why persecutest thou me?’ And he said, ‘Who art thou, Lord?’ And the Lord said, ‘I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks [sharp sticks to guide cattle].’ And he trembling and astonished said, ‘Lord, what wilt thou have me to do?’ And the Lord said unto him, ‘Arise, and go into the city, and it shall be told thee what thou must do.’ And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus. And he was three days without sight, and neither did eat nor drink. And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, ‘Ananias.’ And he said, ‘Behold, I am here, Lord.’ And the Lord said unto him, ‘Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, and hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight.’ Then Ananias answered, ‘Lord, I have heard by many of this man, how much evil he hath done to thy saints [followers] at Jerusalem: and here he hath authority from the chief priests to bind all that call on thy name.’ But the Lord said unto him, ‘Go thy way: for he is a chosen vessel [means] unto me, to bear my name before the Gentiles, and kings, and the children of Israel: for I will shew him how great things he must suffer for my name’s sake.’ And Ananias went his way, and entered into the house; and putting his hands on him said, ‘Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost [Spirit]. And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. And when he had received meat [food], he was strengthened. Then was Saul certain days with the disciples which were at Damascus. And straightway he preached Christ in the synagogues, that he is the Son of God.” (Acts 9:1–20, KJV, emphasis mine)

It looks perfect in the absence of any other account, no? Now, according to biblical scholar John Dominic Crossan, in his book The Historical Jesus: The Life of a Mediterranean Jewish Peasant, this account was written after 120 CE (p. 432); and its author, as mentioned, is unknown. (All biblical authorship datings in this article are taken from this book or the New American Bible.) Keep in mind that this is more than 90 years after Jesus had died; naturally, all the apostles and practically all the generation of Jesus’s time had died by then: so, there was hardly anyone left who would be able to challenge or even question it.

Let us now read about the same incident from another source in the Bible itself. Again according to Crossan, the following account from the letter to the Galatians was written much earlier, in 52–53 CE, and the author is known to be Saul/Paul himself (p. 427).

“For ye have heard of my conversation [way of life (NIV)] in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and wasted it: and profited in the Jews’ religion above many [of] my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. But when it pleased God, who separated me from my mother’s womb, and called me by his grace, to reveal his Son in [to] me, that I might preach him among the heathen; immediately I conferred not with flesh and blood [anyone (ESV)]: Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus. Then after three years I went up to Jerusalem to see Peter [the original apostles’ leader], and abode with him fifteen days. But other of the apostles saw I none, save James the Lord’s brother. Now the things which I write unto you, behold, before God, I lie not. Afterwards I came into the regions of Syria and Cilicia; and was unknown by face unto the churches of Judaea which were in Christ: but they had heard only, that ‘he which persecuted us in times past now preacheth the faith which once he destroyed.’” (Galatians 1:13–23, KJV, emphasis mine)

Notice that God himself “revealed” to Paul that Jesus was his (God’s) own Son. Notice also that Paul did not consult anybody or meet any Christians for three years—not three days, as the author commonly known as Luke would have us believe. Indeed, immediately after his conversion, he went first to Arabia, not Damascus. Moreover, Paul swears “before God” that he is telling the truth about all this.

In his coauthored book In Search of Paul: How Jesus’s Apostle Opposed Rome’s Empire with God’s Kingdom, biblical scholar John Dominic Crossan opines that if one studies Luke’s writings, one observes that the latter had an agenda; he wanted Christians of his time to believe in the unity of the Church: that all Christian authority started in Jerusalem, that Paul was subordinate to the twelve apostles first chosen by Jesus, and that Paul was initially instructed in the faith by the disciples in Damascus. On the other hand, Paul claims that his apostleship came directly from God (p. 29). In other words, Paul claimed that he learnt practically everything about Christianity from God himself, as he says in this passage, and the resurrected Jesus, as he says in other passages. To Paul this was of prime importance, as is shown by his oath here.

I personally believe Paul is telling the truth. Why? Because he was a skeptic of early Christianity; he was a Pharisee who initially persecuted Christians, and who suddenly, without any logical explanation, started to preach Christianity: “he which persecuted us in times past now preacheth the faith which once he destroyed.” So, something drastic must have happened to him: in the above passage he himself tells us why: “it pleased God … to reveal his Son [to] me.” He spent three years alone, I presume, reconciling his old religion (Judaism) with the new religion (Christianity).

For example, one problem Paul might have had is that Deuteronomy says that whoever is hung on a tree (crucified) is cursed by God—and Jesus was crucified!

“If a man have committed a sin worthy of death, and he be [condemned] to be put to death, and thou hang him on a tree [cross]: his body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God); that thy land be not defiled, which the Lord thy God giveth thee for an inheritance.” (Deuteronomy 21:22–23, KJV, emphasis mine)

Had not God somehow “revealed” Jesus to Paul, the latter would still have believed (according to Holy Scriptures) that Jesus was cursed by God.

Luke, on the other hand, seems to be distorting the truth because, as mentioned, according to Crossan, he had an agenda. Moreover, it also seems that Luke invented that whole section about Ananias and the disciples in Damascus, as well as Paul’s three-day blindness caused by the alleged “light from heaven.” Wow! Interestingly, in all my decades as a Catholic, I never heard this passage from Galatians in church: I had to read the Bible privately to get to know about it. Now recall that this same Luke also wrote one of the four gospels. So, how can we believe anything else he says? So much, then, for the reliability of Luke’s gospel! I am not saying that all of it is lies; but, to me at least, it sure raises a red flag.

Still, it does not really matter here who we believe—Paul or Luke—the Bible has a contradiction that cannot be reconciled in this incident: it follows, therefore, that they cannot both be the infallible word of God.

Saul’s Escape

Not only did Luke, at times, invent his accounts, but he actually manipulated the truth to suit his purpose. In his coauthored book In Search of Paul, Crossan shows this quite clearly through the following example. The first version again comes from Acts. In this extract, Saul/Paul is in Damascus.

“After that many days were fulfilled, the Jews took counsel to kill him [Saul]: but their laying await was known of [to] Saul. And they watched the gates [of Damascus] day and night to kill him. Then the disciples took him by night, and let him down by the wall in a basket.” (Acts 9:23–25, KJV, emphasis mine)

We find Paul’s own account of the same incident is in his authentic Second letter to the Corinthians.

“In Damascus the governor under Aretas the king kept the city of the damascenes with a garrison, desirous to apprehend me: and through a window in a basket was I let down by the wall, and escaped his hands.” (2 Corinthians 11:32–33, KJV, emphasis mine)

In Paul’s account, therefore, the danger arose from Arabs, not Jews: the Nabatean (nomadic Arab) ruler Aretas IV held the city of Damascus between 37 CE and 39 CE. This passage was written around 57 CE (NAB, p. 266); Luke’s, you may recall, was written after 120 CE (Crossan, p. 432).

Luke, some sixty years later, wanted to blame the danger on the Jews. According to Crossan, throughout his book Luke portrays pagans accepting Christianity after the Jews had rejected it; the Jews then opposed gentile conversions “out of jealousy.” Luke knows the details of the above incident, as one can see when one compares Paul’s account, yet he distorts the truth to help promote his own agenda (Crossan & Reed p. 31). So we find anti-Semitism in Luke’s writings: namely, Acts and Luke’s gospel. Does the reader think God would inspire anyone to stretch the truth in prejudice of a particular nation?

Some might argue that there is not much difference between an Arab and a Jew; but these people have fought each other for centuries: ever since my youth I have always known them fighting each other. It is ludicrous to identify them as one and the same nation.

True, Luke might not have been aware of the difference, but God should have known better if he were truly dictating to Luke, no? If it was a lack of Luke’s knowledge, it is the type of error one finds in a human book, but one would not expect to find such an error in a divine book. God does not make mistakes, not even small ones, right?

Christianity was an offshoot of Judaism; yet Christians were ostracized from worship in the Jerusalem Temple and from Jewish synagogues: they ended up having nowhere to worship God. They had to resort to private homes for a while. In his book Papal Sin: Structures of Deceit, Catholic Church historian Garry Wills states that, while it might be true that Jews persecuted Christians as heretics of Judaism, over time, Christians augmented the Jews’ responsibility for Jesus’s death, and downplayed the Romans’ (p.22).

Naturally, Christians developed a certain animosity against the Jews that was to last a very long time—centuries—which got worse over time to the point of calling the Jews deicides; that is, God killers. In fact, in Matthew’s gospel, we read,

“Then answered all the people [Jews], and said, His [Jesus’s] blood be on us, and on our children.” (Matthew 27:25, KJV, emphasis mine)

No doubt, a human book would show such sentiments as a reaction, but presumably not a divine book since God is impartial and loves everyone equally; not to mention the fact that the Jews only thought they were killing a mere man—a heretic at that. In short, Christian anti-Semitism has its roots in the New Testament scriptures themselves.

Anyway, again it doesn’t matter here which version one believes—Paul’s or Luke’s—one of the versions is wrong. The Bible has here a significant discrepancy; therefore, one of the versions cannot be God’s word.

Flight into Egypt

In Matthew’s gospel, we read that Jesus narrowly escaped King Herod the Great’s ‘slaughter of the innocents’ because Jesus’s family fled to Egypt beforehand.

“When they [the magi/wise men] were departed [from the infant-Jesus’s house], behold, the angel of the Lord appeareth to Joseph [Jesus’s foster father] in a dream, saying, ‘Arise, and take the young child and his mother [Mary], and flee into Egypt, and be thou there until I bring thee word: for [King] Herod [the Great] will seek the young child to destroy him. When he arose, he took the young child and his mother by night, and departed into Egypt: and was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, ‘Out of Egypt have I called my son.’” (Matthew 2:13–15, KJV, emphasis mine)

However, in narrating Jesus’s infancy, Luke’s gospel does not say anything about Jesus’s family’s flight to Egypt. Instead, it says that when Jesus was eight days old, he was circumcised; when Jesus was forty days old, his family visited the Jerusalem Temple; and they all went straight back home to Nazareth, Galilee, where they stayed at least until the child was twelve years old. Here’s the Lukan account.

“When eight days [from Jesus’s birth] were accomplished for the circumcising of the child, his name was called ‘Jesus,’ which was so named of [by] the angel before he was conceived in the womb. And when the days of her [Mary’s] purification [i.e., 33 days more] according to the law of Moses [see Leviticus 12:2–4] were accomplished, they brought him to Jerusalem, to present him to the Lord [in the Temple]. … And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him. Now his parents went to Jerusalem every year at the feast of the passover. And when he was twelve years old, they went up to Jerusalem after the custom of the feast.” (Luke 2:21–22, 39–42, KJV, emphasis mine)

So, again, we have a contradiction between Matthew’s and Luke’s gospels which is impossible to reconcile. The explanation, according to Wikipedia,

“A theme of Matthew is likening Jesus to Moses [and Israel] for a Judean audience, and the Flight into Egypt illustrates just that theme” https://en.wikipedia.org/wiki/Flight_into_Egypt.

In other words, it seems that Matthew, who was apparently writing for a Jewish-Christian community, opted to send Jesus on a detour to Egypt in his gospel; thus fabricating a so-called ‘prophecy’ from Hosea:

“When Israel was a child, then I loved him, and called my son out of Egypt.” (Hosea 11:1, KJV)

Of course, God’s “son” in this verse refers to Israel (i.e., the Jewish people), not Jesus, which Matthew is trying to portray to his audience as a type of Christ—in addition to Moses who, as an infant, also narrowly escaped death from Pharaoh (see Exodus 1:22–2:10).

Anyway, either Matthew’s or Luke’s account of Jesus’s childhood is false: it does not really matter which, as far as this article is concerned.

Jesus’s Ascension

In Luke’s gospel, we read that Jesus appeared to his disciples alive on the same day he was resurrected (see Luke 24:1–49) and right after this apparition, that same day, he ascended to heaven.

“He [Jesus] led them [his disciples] out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.” (Luke 24:50–51, KJV)

So, the final chapter of Luke’s gospel portrays Jesus ascending to heaven the same day he resurrected from the dead: there is no hint of any delay in between. (I suggest the reader check it out to convince oneself.)

Now, in the beginning of Acts, written twenty-odd years later, the same author, Luke, seems to have forgotten what he had written in his own gospel because he writes,

“The former treatise [Luke’s gospel] have I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which he was taken up [to heaven], after that he through the Holy Ghost [Spirit] had given commandments unto the apostles whom he had chosen: to whom also he shewed himself alive after his passion by many infallible proofs, being seen of [by] them forty days, and speaking of the things pertaining to the kingdom of God.” (Acts 1:1–3, KJV, emphasis mine)

So, according to Acts, contrary to Luke’s gospel, Jesus remained on earth for forty days, appearing to his apostles/disciples, before he ascended to heaven: there is no indication in any of the New Testament books that he zigzagged back and forth between heaven and earth.

We, therefore, have here another contradiction by the same biblical author nonetheless: between the end of his first book and the beginning of his second book surprisingly enough. Not much to write home about regarding Luke’s consistency and consequently the Bible’s infallibility.

Christian Equality

Following is Paul’s opinion regarding Christian equality from his authentic Galatians, which was written in 52–53 CE (Crossan, p. 427).

“There is neither Jew nor Greek, there is neither bond [slave (NAB)] nor free, there is neither male nor female: for ye are all one in Christ Jesus.” (Galatians 3:28, KJV)

So, according to authentic Paul, Christians should not be distinguished by nationality, social status, or gender—they are all equal. He does not say anything about pagan or Jewish relationships; he only defines Christian relationships—of course, his ideas needed improving over time, but that is another issue.

Slavery

Moreover, in his also authentic letter to Philemon, written in 61–63 CE (NAB, p. 335), Paul asks his Christian friend, Philemon, to voluntarily free his escaped slave, Onesimus, whom Paul had just baptized in prison.

“Perhaps he [Onesimus] therefore departed for a season [a while], that thou [Philemon] shouldest receive him for ever; not now as a servant [slave (NAB)], but above a servant , a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord? If thou count me therefore a partner, receive him as myself.” (Philemon, 1:15-17, KJV)

On the other hand, in the letter to the Colossians, which was probably written after Paul’s death, according to Crossan some time prior to 80 CE (p. 430), pseudo-Paul writes,

“Servants [Slaves (NAB)], obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God.” (Colossians, 3:22, KJV)

And later, in the same letter, pseudo-Paul writes,

“Masters, give unto your servants [slaves (NAB)] that which is just and equal; knowing that ye also have a Master in heaven.” (Colossians, 4:1, KJV)

Here pseudo-Paul concurs with inequality in the Christian community. Compare these last two quotes with authentic Paul’s opinion from his authentic Galatians above.

“There is neither Jew nor Greek, there is neither bond [slave (NAB)] nor free, there is neither male nor female: for ye are all one in Christ Jesus.” (Galatians 3:28, KJV)

Women

In First Timothy, which according to Crossan was written after 120 CE (p. 433), pseudo-Paul writes,

“Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. (1 Timothy 2:11–12, KJV)

Again, compare this with authentic Paul’s opinion from his Galatians:

“There is neither Jew nor Greek, there is neither bond [slave (NAB)] nor free, there is neither male nor female: for ye are all one in Christ Jesus.” (Galatians 3:28, KJV)

Moreover, the author of First Timothy sounds nothing like the Paul in his authentic Romans, which according to Crossan was written in 55–56 CE (p. 427), where he writes,

“I commend unto you Phebe our sister [fellow Christian], which is a servant [deacon (NAB)] of the church which is at Cenchrea [a seaport in Corinth]: that ye receive her in the Lord, as becometh saints [God’s people], and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer [helper] of many, and of myself also.” (Romans 16:1-2, KJV, emphasis mine)

Notice the clause “that you receive her.” So, it seems that it was a female deacon who hand-carried Paul’s letter to the various Christian communities/houses in Rome.

Furthermore, does the above passage from First Timothy sound anything like the Paul, who wrote the following in the same Romans?

“Greet Andronicus and Junia, my relatives [Jews] and my fellow prisoners; they are prominent among the apostles and they were in Christ [Christians] before me.” (Romans; 16:7, NAB, emphasis mine)

So, Junia was a female apostle. How about that?

According to biblical scholar John Crossan, Andronicus and Junia were probably husband and wife (Crossan & Reed, p. 115); albeit biblical editors, over the years, tried to interpret her name as belonging to a male by changing it to “Junias”—talk about manipulating Holy Scripture.

For example, here is the Douay-Rheims version, which is based on a translation of the conventional Latin Vulgate.

“Salute Andronicus and Junias, my kinsmen and fellow prisoners; who are of note among the apostles, who also were in Christ before me.” (Romans 16:7, DRC).

The New American Bible comments on this verse as follows.

“The name Junia is a woman’s name. One ancient Greek manuscript and a number of ancient versions read the name ‘Julia.’ Most editors have interpreted it as a man’s name, Junias.” (Romans 16:7n)

I’ll pose this question to the reader now. Which of these two versions of treating women and slaves does the reader think is God’s word—God’s desire? Which one does the reader think was Jesus’s teaching? Does the reader think that later Christian generations were right in changing authentic Paul’s teaching? Finally, which manuscript or translation would be God’s word?

Preaching

In another undisputedly authentic letter, First Corinthians, Paul writes:

“Every man praying or prophesying, having his head covered, dishonoureth his head. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.” (1 Corinthians 11:4–5, KJV, emphasis mine)

Disregard, for the present discussion, the covering or non-covering of the head—it is irrelevant to my discussion here. This passage seems to assume that women did lead prayers and preach to the church assembly (“every woman that prayeth or prophesieth”) like men did.

(Now, according to the Merriam-Webster’s Collegiate Dictionary, the word ‘prophet’ comes from two Greek words: pro meaning ‘for’ and phanai meaning ‘to speak.’ Thus a prophet is ‘one who speaks for’ God: not necessarily one who foretells the future, as is commonly understood by the word nowadays. Since presumably only God can foretell the future, it was later in time that the word adopted this meaning.)

However, later on in the same letter, First Corinthians, we read,

“As in all churches of the saints [God’s people], let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience as also saith the law. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. What? came the word of God out from you? or came it unto you only?” (1 Corinthians 14:33–36, KJV)

Notice the condescending tone toward women. Did Paul change his mind in the process of writing this letter?

According to the New American Bible, it so happens that, in the original language (Greek) this letter was written in, we find, in these last-quoted verses, differences in vocabulary and style. (Every writer has a characteristic vocabulary and style.) Moreover, in some manuscripts, these verses are transposed to the end of chapter 14: that is, they are not found in the same location—they are placed four verses ahead. Although these verses seem to be present in all available manuscripts, they “are often considered an interpolation, reflecting the discipline of later churches.” (NAB: 14:33b–36n) Alteration (tweaking) of documents by copyists, to conform to their own later beliefs, was quite common in antiquity.

Tell me now—which one would be God’s word regarding women preaching/speaking publicly in church; the former (Paul’s) or the latter (pseudo-Paul’s)? Whichever one the reader chooses is immaterial: if the Bible were truly the infallible word of God then it would, at least, have been consistent, not contradictory.

Judas’s Death

In Matthew’ gospel, written around 90 CE (Crossan, p. 430), we have the following account of how Judas Iscariot (Jesus’s traitor) died.

“He [Judas Iscariot] cast down the pieces of silver in the temple, and departed, and went and hanged himself. And the chief priests took the silver pieces, and said, ‘It is not lawful for [us] to put them into the treasury, because it is the price of blood.’ And they took counsel, and bought with them the potter’s field, to bury strangers in. Wherefore that field was called, ‘The field of blood,’ unto this day.” (Matthew 27:5–8, KJV, emphasis mine)

In Acts, written after 120 CE (Crossan, p. 430), the original apostles’ leader, Peter, also described Judas’s death while addressing the first Christian community gathered in Jerusalem.

“This man [Judas Iscariot] purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, ‘Aceldama’ [Akeldama], that is to say, ‘The field of blood.’” (Acts 1:18–19, KJV, emphasis mine)

So, how did Judas die? Did he commit suicide by hanging himself; or did he die of a bad fall? Or did both evangelists (Matthew & Luke) simply want to portray Judas coming to a tragic end for his betrayal of Jesus? And who bought the field, the chief priests or Judas? Why, one may ask, is God’s word so sloppy with the details?

Aware of this discrepancy, the Douay-Rheims Version manipulates the translation of the first verse of the last quote, trying to cover up the obvious biblical contradiction by conflating both methods described for Judas’s death; it has,

“He indeed hath possessed a field of the reward of iniquity, and being hanged, burst asunder in the midst: and all his bowels gushed out.” (Acts 1:18, DRC).

However, that is not what the original text says. Out of 27 translations there is only 1 translation mentioning hanging in this verse: https://biblehub.com/acts/1-18.htm; besides, there is no mention of hanging in the original Greek text: https://biblehub.com/interlinear/acts/1-18.htm.

John the Baptist

In Luke’s gospel, which was written in the 90s CE (Crossan, p. 431), we read that John the Baptist was related to Jesus. Elizabeth, John the Baptist’s mother, and Mary, Jesus’s mother, were supposedly cousins or (at least) relatives.

“The angel [Gabriel] answered and said unto her [Mary], ‘The Holy Ghost [Spirit] shall come upon thee, and the power of the Highest [God] shall overshadow thee: therefore also that holy thing [child] which shall be born of thee shall be called the “Son of God.” And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.’” (Luke 1:35–36, KJV, emphasis mine)

On the other hand, in John’s gospel, written after 100 CE (Crossan, p. 431), we read that John the Baptist never knew Jesus.

“The next day John [the Baptist] seeth Jesus coming unto him, and saith, ‘Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, “After me cometh a man which is preferred before me: for he was before me.” And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.’ And John bare record, saying, ‘I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he [God] that sent me to baptize with water, the same said unto me, “Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost [Spirit].”’” (John 1:29–33, KJV, emphasis mine)

Strictly speaking, it is possible that John the Baptist was related to Jesus and at the same time never knew Jesus, but it is highly improbable because of the following additional biblical texts.

According to Luke’s gospel, Mary and Elizabeth were close enough relatives (“cousins”) that the former went to assist the latter during the last three months of her pregnancy (see Luke 1:39–40, 56). It also seems Elizabeth was aware of Jesus’s greatness for the evangelist writes,

“It came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost [Spirit]: and she spake out with a loud voice, and said, ‘Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.’ … And Mary abode with her about three months, and returned to her own house.” (Luke 1:41–44, 56, KJV, emphasis mine)

How is it possible that Elizabeth had never spoken of Jesus and Mary to her son, John the Baptist? That is, unless, of course, Elizabeth died while John the Baptist was still very young. Admittedly, she could have died while her son was very young because she was advanced in years when she bore him (see Luke 1:7).

However, it would still be hard to explain why Mary never told Jesus about John the Baptist, never went to see Elizabeth and/or Zechariah again, or told John the Baptist anything about Jesus: that is, not even that they were related. Why? Because, again according to Luke’s gospel,

“Now his [Jesus’s] parents went to Jerusalem every year at the feast of the passover. And when he was twelve years old, they went up to Jerusalem after the custom of the feast.” (Luke 2:41–42, KJV, emphasis mine)

Consequently, it is very improbable that Jesus’s family went to Jerusalem every year for at least twelve years, and probably through Jesus’s adolescence and adulthood (see Luke 2:51–52; 3:23), but never visited John the Baptist who lived near Jerusalem: since his father, Zechariah, was a priest at the Jerusalem Temple (see Luke 1:5, 8–9).

Before I end this section I would like to address the different Bible translations of verses 31 and 33 in John’s first chapter. For example, the New Living Translation renders verse 31 as “I did not recognize him as the Messiah” and verse 33 as “I didn’t know he was the one.” There are also a handful of translations that render the two verses as “I did not recognize him.” However, some two-dozen translations render these two verses as “I did not know him” or “I knew him not,” including the Berean Literal Bible: see https://biblehub.com/john/1-31.htm and https://biblehub.com/john/1-33.htm. No doubt, the “I did not recognize him” translations are influenced by a desire to resolve the apparent biblical contradiction and are not faithful translations. Moreover, in my opinion, trying to fudge the translation of this couple of verses is a tacit admission of a genuine contradiction.

Faith and Works

A much-debated theological question among Christians is whether good deeds or simple faith in Jesus Christ is required for ‘salvation.’ Lutherans and Calvinists uphold the concept of justification by faith alone, which precludes salvation being earned by the good deeds in one’s lifetime. They contend that good deeds should only follow as a result of a strong faith, but good deeds as such, without faith in Christ’s atoning sacrifice, are ineffective in acquiring salvation.

“According to Protestants this justification is by faith alone – not through good deeds – and is a gift from God through Christ”: https://en.wikipedia.org/wiki/Justification_(theology).

In Ephesians, probably written posthumously in Paul’s name after 80 CE (NAB, p. 293), we read,

“By grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of [good] works, lest any man should boast.” (Ephesians 2:8–9, KJV)

However, the author of the letter of James (I shall keep calling him James for simplicity) contradicts pseudo-Paul’s theology above; he writes,

“As the body without the spirit is dead, so faith without works is dead also.” (James 2:26, KJV, emphasis mine)

In my opinion, if it’s dead, it does not produce any results. While discussing these two opposing concepts in their book The Bible: God’s Word or Man’s?, Jehovah’s Witnesses argue that they only apparently contradict each other; they actually complement each other if one considers the context in which they were said. They attempt to reconcile this apparent conflict in biblical texts by pointing out that pseudo-Paul was speaking to converted Jews, who believed that obeying the Mosaic Law minutely made them righteous people: that is, people pleasing to God and deserving of salvation, or heaven. Jehovah’s Witnesses insist that,

“We can never become righteous—and thus deserve salvation—by our own works [good deeds], for we are inherently sinful. We can only be saved by faith in Jesus’ ransom sacrifice.” (p, 91)

They also cite Paul’s authentic Romans to strengthen their argument.

“Therefore as by the offence of one [Adam] judgment came upon all men to condemnation; even so by the righteousness of one [Jesus] the free gift came upon all men unto justification of life.” (Romans 5:18, KJV, emphasis mine)

However, they contend, James only seemingly disagrees with this doctrine because he was speaking to Christians in general—not to converted Jews. I must admit that their explanation, that the two quotes were addressed to different audiences, is an interesting interpretation.

They add that James makes a crucial point: namely, that if one’s faith is not complemented by acts of love, kindness, and generosity, it is worthless; they add,

“An inactive faith is a dead faith and will not lead to salvation. … No work [good deed], however, that a Christian can do … will earn him the right to everlasting life. This is “the gift God gives” (Romans 6:23, John 3:16) to those who exercise faith.” (p. 92, emphasis in original)

What they are in effect saying here is that they agree with both pseudo-Paul and James, even though they seem to contradict each other. Pseudo- Paul says one must have faith to be saved; James says that if one does not help others, one does not have faith and therefore cannot be saved. Let us go along, for a moment, with the interpretation that both faith and good deeds are required for salvation.

However, if one were to insist that faith in Jesus is a requirement for salvation, we find that it does not jibe with the following passage in Matthew’s gospel, which portrays Jesus telling his disciples,

“When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, ‘Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungred, and ye gave me meat [food]: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.’ Then shall the righteous answer him, saying, ‘Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee?’ And the King shall answer and say unto them, ‘Verily I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.’ Then shall he say also unto them on the left hand, ‘Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: for I was an hungred, and ye gave me no meat [food]: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.’ Then shall they also answer him, saying, ‘Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?’ Then shall he answer them, saying, ‘Verily I say unto you, inasmuch as ye did it not to one of the least of these, ye did it not to me.’ And these shall go away into everlasting punishment: but the righteous into life eternal.” (Matthew 25:31–46, KJV, emphasis mine)

Notice, at the beginning, that the passage speaks of “all nations,” not just Christians; and there is absolutely no mention of any faith in Jesus being required of them here: in fact, those saved or damned did not need to know who this “Son of Man” was. Now, most ‘Son-of-Man’ passages elsewhere in the Gospels refer to Jesus: https://en.wikipedia.org/wiki/Son_of_man_(Christianity). (But see my article on “Son of Man.”) So, how can one explain this passage? It does not jibe with the above quote from Ephesians that we absolutely need faith in Jesus for our salvation, and that whatever else we do for others is basically ineffective unless we believe in Jesus.

Now, recall that Ephesians is not one of the undisputed Pauline letters. True, the above verse from Romans (5:18) seems to portray Jesus as the world’s (everyone’s) Redeemer (“all men”), not just those who profess faith in him; however, the text in Romans is not exclusive of ‘good deeds’ to merit salvation. In fact, authentic Paul also writes later in the same Romans:

“Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, ‘Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet’; and if there be any other commandment, it is briefly comprehended in this saying, namely, ‘Thou shalt love thy neighbour as thyself.’ Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.” (Romans 13:8–10, KJV, emphasis mine)

So, according to authentic Paul, the fulfilment of the Mosaic Law is love. Ultimately, it seems that pseudo-Paul was wrong in his assessment of the importance of our faith in Jesus: he overrated it. And so did Martin Luther and other Protestant followers possibly because of this couple of verses in Ephesians. I believe that Jesus’s mission from God was only to set us a perfect, living example of brotherly love not to redeem us from sin, which boils down to following the Mosaic Law. In fact, Matthew portrays Jesus saying,

“Verily I say unto you, till heaven and earth pass, one jot [speck] or one tittle [dot] shall in no wise pass from the [Mosaic] law, till all be fulfilled.” (Matthew 5:18, KJV)

I think being good to others is more important for salvation than believing that Jesus is the Son of God or that he ransomed us from original sin. In any case, I show clearly in my article “Adam and Eve—Original Sin,” that the account of the Fall of Adam and Eve in Genesis seems to be an adaptation of a prior pagan myth and bears no relation to reality; that is, it never happened: thus, the concepts of both original sin and redemption from original sin become meaningless.

Therefore, I contend that anyone belonging to any faith can be ‘saved’ simply by loving one’s neighbor: that is, following one’s conscience—which is imprinted, like God’s signature, onto every human alike. God loves everyone and wants everyone to be saved. God is not partial to anybody, as Acts portrays the original apostles’ leader, Peter, saying during the conversion of the centurion Cornelius and his family.

“Then Peter opened his mouth, and said, ‘Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth [respects] him, and worketh righteousness, is accepted with [by] him.’” (Acts 10:34–35, KJV, emphasis mine)

Notice the phrase “in every nation.”

In short, therefore, I think that pseudo-Paul’s statement in Ephesians (2:8–9) contradicts Matthew’s passage (25:31–46). (Indeed, in my article on the “Son of Man” this speech, most probably, originated from Jesus himself.) Pseudo- Paul says that faith in Jesus is absolutely necessary for salvation, while Matthew says it is not: good deeds are what earn us salvation. Interesting interpretations (like Jehovah’s Witnesses’) do not trump what the Bible text says.

To add weight to my argument here, in his book God and Empire (pp. 152–53), biblical scholar John Dominic Crossan sheds further light on the subject of ‘faith and works’; he gives a plausible explanation for Paul’s (or his followers’) apparent insistence on faith rather than works. To start with, Crossan discloses what seems to be another subtle biblical contradiction: between what Paul says and what Luke says. He points out that, unlike what Luke says in Acts, Paul did not first preach to the Jews and then to the gentiles (see Acts 13:46): in his authentic Galatians, Paul clearly states that he preached exclusively to the gentiles (see Galatians 1:15–16; 2:8–9). (The reader may want to check out these citations—they are very convincing.)

Crossan then explains that Luke also introduces a group to whom Paul preached and considered gentiles, the God-worshipers—or God-fearers, as Acts calls these people throughout (see Acts 10:2, 22, 35; 13:16, 26). (Jesus described God as “our Father.” Should we ‘fear’ our Father? Should we consider this another biblical contradiction?)

Anyway, these God-worshipers presumably believed in one God: they did not think much of Greek or Roman polytheism. So, they were sympathizers of the Jewish religion: they helped the Jewish communities financially, but they did not adopt all their beliefs, and they certainly were not circumcised like the Jews. This is probably why Paul might have had a problem with works without faith: in fact, in Romans he writes, “Whatsoever is not of faith is sin.” (Romans 14:23, KJV) He did not like people sitting on the fence, neither here nor there: he wished them to become totally committed and involved in their faith (Crossan, p. 158). However, this does not mean, as Luther thought and taught, that whoever believes in Jesus will be saved, and whoever doesn’t will be damned.

Luther’s conclusion that we can never do enough good deeds to deserve salvation and that Jesus did it all for us is totally false. He was interpreting Paul’s letters (including the inauthentic ones) almost fifteen hundred years later when their true meaning was blurred or lost; and he was making a common mistake of his time (and ours): that is, assuming every verse in the Bible constitutes a portion of God’s word. In actual fact, biblical texts can even be contradictory: as this article and the next show clearly.

Moreover, in his book God and Empire, Crossan states,

“It is certainly correct … to call Jesus’ death—or in fact the death of a martyr—a sacrifice, but substitution and suffering are not the point of a sacrifice. Substitutionary atonement is bad as theoretical Christian theology just as suicidal terrorism is bad as practical Islamic theology. Jesus died because of our sins, or from our sins, but that should never be misread as for our sins. In Jesus, the [non-violent] radicality of God became incarnate, and the normalcy of civilization’s brutal violence (our sins, or better, Our Sin) executed him. Jesus’ execution asks us to face the truth that, across human evolution, injustice has been created and maintained by violence while justice has been opposed and avoided by violence. That warning, if heeded, can be salvation.” (pp. 140–41, emphasis in original)

So, according to Crossan, the biblical concept of Jesus atoning for our sins is totally skewed.

Finally (what I consider the strongest argument), if it were only faith in Jesus that ‘buys’ us ‘salvation,’ then out of the current world population of 7.9 billion people, only 2.4 billion people can possibly be ‘saved,’ the other 5.5 billion people will be lost eternally in a ‘fiery hell.’ If this were truly the case, then Satan (evil) has defeated God (good) throughout the ages—hands down!

Both God and Son of God

John’s gospel starts with the verse,

“In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1, KJV, emphasis mine)

Later, in the same chapter, it has,

“And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father), full of grace and truth.” (John 1:14, KJV, emphasis mine)

Therefore, there is no doubt, from this last quoted verse, that the “Word” in the previously quoted verse refers to Jesus, who became man.

So, basically, in the first chapter of his gospel, the evangelist John is saying that Jesus is “God.” However, toward the end of his gospel, he also writes,

“Many other signs truly did Jesus in the presence of his disciples, which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.” (John 20:30–31, KJV, emphasis mine)

Notice, therefore, that in the same book, John’s gospel, the Bible says that Jesus is “God” and at the same time he is also the “Son of God.” How can one reconcile these two statements? The two clauses: “the Word [Jesus] was God” and “Jesus is … the Son of God” simply do not jibe: as I explain in the next paragraph, he cannot be both God and the Son of God.

We naturally assume that the son of a dog is a dog, so the son of God should be a god, no? But not in the case of God because God is the first cause; the Son of God cannot be the first cause. By “God,” we normally mean “God the Father” of Jesus; Jesus cannot be both “Father” and “Son”: it’s a contradiction in terms. (See my article on “The Trinity.”)

Not to mention that, according to Isaiah 45:5: “I am the Lord, and there is none else, there is no God beside me” (KJV), there is only one God. Ultimately, therefore, we have another Bible contradiction—if not a real mess.

Penitent Criminal

Luke’s gospel portrays one of the two “revolutionaries” (Mark 15:27, NAB) or criminals, crucified on either side of Jesus, asking for a favor.

“He [the criminal] said unto Jesus, ‘Lord, remember me when thou comest into thy kingdom.’ And Jesus said unto him, ‘Verily I say unto thee, today shalt thou be with me in paradise.’” (Luke 23:42-43, KJV, emphasis mine)

So according to Luke’s gospel, Jesus was going to be in paradise/heaven (together with the criminal) that same day he died. But, according to the Apostles’ Creed,

“Jesus Christ … was crucified, died and was buried; He descended into hell; on the third day He rose again from the dead.” https://www.catholic.org/prayers/prayer.php?p=220 .

So, since Jesus was in “hell” for three partial days, he couldn’t possibly also be in paradise/heaven the same day he died. However, someone might object saying that the Apostles’ Creed is not part of the Bible and is therefore not infallible. True, but check this out. In First Peter, we read:

“Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by [brought to life in (NAB)] the Spirit: by which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by [from] water.” (1 Peter 3:18-20, KJV, emphasis mine)

Regarding the phrase “those spirits that were in prison” the Douay-Rheims Bible comments as follows:

“See here a proof of a third place, or middle state of souls: for these spirits in prison, to whom Christ went to preach, after his death, were not in heaven; nor yet in the hell of the damned: because heaven is no prison: and Christ did not go to preach to the damned.” (DRC: 1 Peter 3:19n)

So, according to Douay-Rheims interpretation of First Peter, Jesus went to purgatory, not to hell, for three partial days. But, in any case, this still contradicts the statement that Luke made, namely, that the penitent criminal was going to be with Jesus in heaven, or “paradise,” the same day they died.

Moreover, apparently Luke himself forgot what he had written in his own gospel when he wrote his second book, Acts. At the very beginning of this book he writes,

“The former treatise [Luke’s gospel] have I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which he was taken up, after that he through the Holy Ghost [Spirit] had given commandments unto the apostles whom he had chosen: to whom also he shewed himself alive after his passion by many infallible proofs, being seen of [by] them forty days, and speaking of the things pertaining to the kingdom of God. … And when he had spoken these things, while they beheld, he was taken up [to heaven]; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel.” (Acts 1:1–3, 9–10, KJV, emphasis mine)

So, according to Acts, Jesus went up to heaven about 43 days after he was crucified and died—not the same day he died. We have no evidence, in the New Testament, that he zig-zagged back and forth between heaven and earth.

However, it seems that the above apparent contradiction can be reconciled, even though it seems airtight at first blush. Most apologetic explanations I encountered (on other issues) are tortuous and unconvincing, but the following explanation I am willing to concede.

One of the best defenses, I found, to apparent biblical contradictions in general, concerns the above verse of Jesus’s promise to the penitent criminal.

“Jesus said to him [the criminal], ‘Assuredly, I say to you, today you will be with Me in Paradise.’” (Luke 23:43, NKJV)

In their booklet Heaven & Hell, the United Church of God came up with the following explanation of this verse:

“The placement of the comma after ‘you’ and before ‘today’ would certainly seem to indicate this [i.e., going to heaven that same day]. However, notice how an entirely different meaning is conveyed if the comma is placed after ‘today’ rather than before.” (p. 38)

It would read, “Assuredly, I say to you today, you will be with Me in Paradise.” Their booklet then adds that, in the Bible’s original texts, there were no punctuation signs: which is undeniably true.

I referred to 27 other Bible translations of this verse; although none of them renders the verse in question with a comma after the word “today,” (or the phrase “this day”): https://biblehub.com/luke/23-43.htm, still, one must admit that the United Church of God could be right. It is not messing around with interpretations: it is only presenting facts about the original text. It might interest the reader that also Jehovah’s Witnesses, in their New World Translation, render this verse in a similar manner.

So, one might ask, why do I still present it as a contradiction in the Bible? Only to show the reader that I am willing to listen to a solid or subtle argument and even change my mind—despite what the opinion of the majority might be. The reader probably knows by now what is my opinion regarding the infallibility or otherwise of the Bible: one more or one less biblical contradiction is not going to make much difference; but still, I do not want to be close-minded—I am always open to discussion.

Independent Witnesses

On the other hand, one must not go overboard trying to find discrepancies everywhere in the Bible. In their book The Bible: God’s Word or Man’s? Jehovah’s Witnesses are absolutely right in pointing out that if two (or more) people write about an event, one would include certain details that the other leaves out and vice versa (p. 87). They also give a couple of good examples.

Their first example deals with the following narrative in Matthew’s gospel:

“When Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, and saying, ‘Lord, my servant lieth at home sick of the palsy, grievously tormented.’” (Matthew 8:5–6, KJV)

However, Luke’s gospel gives a somewht different version of the same account.

“Now when he [Jesus] had ended all his sayings in the audience of the people, he entered into Capernaum. And a certain centurion’s servant, who was dear unto him, was sick, and ready to die. And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. And when they came to Jesus, they besought him instantly, saying, that he was worthy for whom he should do this: ‘For he loveth our nation, and he hath built us a synagogue.’” (Luke 7:1–5, KJV)

Jehovah’s Witnesses reasonably conclude that the man sent the Jewish elders to speak for him (p. 88).

Their second example treats the following incident in Mark’s gospel:

“James and John, the sons of Zebedee, come unto him [Jesus], saying, ‘Master, we would that thou shouldest do for us whatsoever we shall desire.’ And he said unto them, ‘What would ye that I should do for you?’ They said unto him, ‘Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory.’” (Mark 10:35–37, KJV)

Again, in Matthew’s gospel, we find the same account altered slightly.

“Then came to him the mother of Zebedees’ children with her sons, worshipping him, and desiring a certain thing of him. And he [Jesus] said unto her, ‘What wilt thou?’ She saith unto him, ‘Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.’” (Matthew 20:20–21, KJV)

Jehovah’s Witnesses again logically conclude that Zebedee’s sons asked their mother to make the request on their behalf (p. 89).

One must be unreasonably biased against the Bible to consider such cases contradictions. However, although this concept is a very valid one in these two cases, it is often used by Bible inerrantists as a smokescreen: to gloss over genuine contradictions—balance is the key in the search for truth.

A Biblical Scholar’s Experience

Now, I am not a biblical scholar; at the same time, I don’t want the reader to think that what I am writing is just my opinion. So, before I leave the subject of biblical contradictions in the New Testament, I would like to quote the overall, over time, experience of an expert: that of a biblical scholar. To this effect, I would like to give the reader a short account of the personal experience of a New Testament scholar nonetheless, Bart Ehrman, who was initially an Evangelical Christian and a staunch believer in the Bible’s inspiration by God himself, down to its very words (Ehrman, pp. x–xi), but is now a self-declared agnostic (Ehrman, pp. 277–78), or even an agnostic atheist https://ehrmanblog.org/on-being-an-agnostic-or-atheist/.

In the preface of his book Jesus, Interrupted: Revealing the Hidden Contradictions in the Bible (and Why We Don’t Know about Them), he writes about the time prior to his going to a “liberal” seminary to obtain a doctorate in biblical studies.

“I came … armed to take on all those liberals with their watereddown view of the Bible. … I was ready to fend off any attacks on my biblical faith. I could answer any apparent contradiction and resolve any potential discrepancy in the Word of God, whether in the Old or New Testament. … I was not about to learn that my sacred text had any mistakes in it.” (p. xi, emphasis in original)

Here’s what happened to him eventually.

“I did not change my mind willingly—I went down kicking and screaming. … It became clear to me over a long period of time that my former views of the Bible as the inerrant revelation from God were flat-out wrong. My choice was either to hold on to views that I had come to realize were in error or to follow where I believed the truth was leading me. In the end, it was no choice. If something was true, it was true; if not, not.” (p. xi)

Have another look at the subtitle of his book. In the final chapter of this book, Ehrman writes that he did not stop believing Jesus is a historical figure, but he came to believe the Christian religion is built on myths rather than historical facts.

“I continued to believe that Jesus himself certainly existed. … Jesus’s death was not a myth, but the idea that it was a death that brought about salvation was a myth. … The death of Jesus was, for me, an act of self-giving love. … Jesus was willing to live, and die, for the sake of others. This was an idea that I found to be both noble and ennobling. I believed that his example of self-sacrifice made Christ a being worthy of worship, and felt that his was an example for me to emulate. This was not because I could prove this self-sacrifice as a historical fact but because I could resonate with it personally.” (p. 276, emphasis mine)

What Ehrman means here, unless I am misunderstanding, is that Jesus probably ended up a victim of the church and the state of his time because of his teachings; however, this was not good enough for his followers. They came up with a ‘story,’ namely, that Jesus had to die for our sins in order to save us from damnation in hell. I discuss this further in my article on “Adam and Eve—Original Sin.”

Now, some readers might think that I should have started this article with Ehrman’s experience: to establish it more forcefully initially. However, I purposely placed it at the end because I wanted to gradually convince, rather than brainwash, my readers. I hope that, by this personal account from a biblical scholar, I have set the reader’s mind to examine the evidence I presented here, without prejudice or unreasonable bias one way or the other.

Interpreting Discrepancies

In his book, Jesus, Interrupted, Ehrman aptly asks what we are to make of these biblical discrepancies. Are they important as far as our faith is concerned? His answer,

“The discrepancies are significant because they show that the view of the Bible as completely inerrant appears not to be true. There are errors, if the Bible is looked at historically.” (p. 59)

He explains that if the details of two accounts of the same event contradict each other, one of them must be wrong (if not both); they cannot both be right, at least historically: that is, as far as to what really happened. Consequently, he asks whether we should simply discard the Bible as an outdated piece of literature. His answer,

“Not in the least. … We should continue to read, study, and cherish the Bible—but not as an inerrant historical account.” (p. 59)

The biblical contradictions are not only historical but also sociological and doctrinal. Why bother with the Bible, then? Because many of the biblical passages are inspirational: that is, conducive to our living a harmonious life together—it is our spiritual heritage. It’s not perfect, but ….

Final Note

If the reader is interested, in my book Is the Bible Infallible?—A Rational, Scientific, and Historical Evaluation, I show many ‘more subtle’ biblical contradictions, sporadically, along the whole book.

References

Attard, Carmel Paul. Is the Bible Infallible?—A Rational, Scientific, and Historical Evaluation. Bloomington, IN: iUniverse, 2019. (ISBN: 9781532078446)

Bible Hub, https://biblehub.com/.

Bible Hub: “Interlinear,” https://biblehub.com/interlinear/.

Catholic Online: “Prayers,” https://www.catholic.org/prayers/.

Crossan, John Dominic. God and Empire: Jesus against Rome, Then and Now. New York, NY: HarperOne, 2008. (ISBN: 9780060858315)

Crossan, John Dominic. The Historical Jesus: The Life of a Mediterranean Jewish Peasant. New York, NY: HarperOne, 1992. (ISBN: 9780060616298)

Crossan, John Dominic and Jonathan L. Reed. In Search of Paul: How Jesus’s Apostle Opposed Rome’s Empire with God’s Kingdom. New York, NY: HarperOne, 2005. (ISBN: 9780060816162)

Ehrman, Bart D. Jesus, Interrupted: Revealing the Hidden Contradictions in the Bible (and Why We Don’t Know About Them). New York, NY: HarperOne, 2009. (ISBN: 9780061173936)

Merriam-Webster’s Collegiate Dictionary. (11th Edition.) Springfield, M A: Merriam-Webster Inc., 2014. (ISBN: 978087798095)

New American Bible: Revised Edition. Translated from the original languages, authorized by the Confraternity of Christian Doctrine, and approved by the United States Confraternity of Catholic Bishops. Totowa, NJ: Catholic Book Publishing Corp., 2010. (NAB) (ISBN: 9780899429519)

The Bart Ehrman Blog, https://ehrmanblog.org/on-being-an-agnostic-or-atheist/, posted May 23, 2021.

The Holy Bible: Douay-Rheims Version. Revised by Richard Challoner. Douay & Rheims, France, 1752. (DRC)

The Holy Bible: King James Version. Oxford, UK, 1769. (KJV)

United Church of God. Heaven & Hell: What Does the Bible Really Teach? Milford, OH: United Church of God, 2009.

Watch Tower Bible and Tract Society of Pennsylvania. The Bible: God’s Word or Man’s? Brooklyn, NY: Watch Tower Bible and Tract Society of New York, Inc. International Bible Students Association, 1989.

Wikipedia, s.v. “Flight into Egypt”: https://en.wikipedia.org/wiki/Flight_into_Egypt, last edited July 10, 2022.

Wikipedia, s.v. “Justification (theology)”: https://en.wikipedia.org/wiki/Justification_(theology), last edited June 27, 2022.

Wikipedia, s.v. “Son of Man (Christianity)”: https://en.wikipedia.org/wiki/Son_of_man_(Christianity), last edited July 12, 2022.

Wills, Garry. Papal Sin: Structures of Deceit. New York, NY. Image Books, 2001. (ISBN: 0385494114)

Consciousness (Self-Awareness)

That’s me

So far, scientists have no clue what causes consciousness: that ‘little person’ inside your brain ‘telling’ you who you are, what you’re doing, and where everything else is. Mainstream science claims it’s the unavoidable consequence of the complexity of the brain. But is it? From our experience, do complex computers or robots become conscious? Absolutely not! So, what is the source of our consciousness? This article tries to answer this question.

Computers

Let me first distinguish between the brain and the mind. The brain consists of the physical cells at the top of our head—the machine or computer—the hardware. The mind is the operating system—the computer program that runs the brain—the software. By itself, a computer is ‘dead’; it doesn’t do anything: it just sits there without an executable program. The program alone (when on a separate disk) doesn’t do anything either: it needs a medium (a computer) to be able to express itself, and they must be compatible. The brain and the mind complement each other and are practically inseparable.

Note: If a different type of computer is used, the executable program must also be changed in order to perform the same function: it must be reformatted and recompiled to the new machine language to be able to communicate with the new computer; the BIOS (Basic Input-Output System) of this new computer would also be different from that of the original computer. All this is termed compatibility.

The brain gets its information from the surroundings as well as from the five senses in our body; the mind makes its calculations and comes up with a decision. Likewise, therefore, we can distinguish between body and soul: the body is the hardware while the soul is the software.

Now, if you ask someone, “Are computers smarter than humans?” You’ll probably get an answer like, “No, because it’s people who design computers: computers are actually stupid.” If we think a little about this last word, “stupid,” I think it needs some explanation. It’s not so clear-cut. If a student learns from a teacher, isn’t it possible for the student to become smarter than the teacher?

I have a bachelor of science degree in mathematics, so most people would probably rate me in the top-ten-percentile (10%) of humanity in general regarding mathematical ability. Yet, a $10 pocket calculator will outrun me, hands down, in making any mathematical calculation—simple or complex. So, how good must a calculator or computer be for us to stop calling it stupid? We probably wouldn’t even call a human with a mathematical ability in the lowest ten-percentile stupid. What’s so special about us? Is it just human pride?

No, it isn’t just human pride. What every one of us has that computers don’t have, no matter how sophisticated they might be, is consciousness or self-awareness: that ‘little person’ inside your brain ‘telling’ you who you are, what you’re doing, and where everything else is.

In his “Chinese Room” thought experiment, philosopher John Searle contends that computers cannot know what they are doing. Wikipedia explains Searle’s argument as follows:

“Searle’s thought experiment begins with this hypothetical premise: suppose that artificial intelligence research has succeeded in constructing a computer that behaves as if it understands Chinese. It takes Chinese characters as input [questions] and, by following the instructions of a computer program, produces other Chinese characters, which it presents as output [answers]. Suppose, says Searle, that this computer performs its task so convincingly that it comfortably passes the Turing test: [that is,] it convinces a human Chinese speaker that the program is itself a live Chinese speaker. To all of the questions that the person asks, it makes appropriate responses, such that any Chinese speaker would be convinced that they are talking to another Chinese-speaking human being. The question Searle wants to answer is this: does the machine literally ‘understand’ Chinese? Or is it merely simulating the ability to understand Chinese? … Searle then supposes that he is in a closed room and has a book with an English version of the computer program [instructions], along with sufficient papers, pencils, erasers, and filing cabinets. Searle could receive Chinese characters through a slot in the door, process them according to the program’s instructions, and produce Chinese characters as output, without understanding any of the content of the Chinese writing. If the computer had passed the Turing test this way, it follows, says Searle, that he would do so as well, simply by running the program manually. … However, Searle himself would not be able to understand the conversation. (‘I don’t speak a word of Chinese,’ he points out.) Therefore, he argues, it follows that the computer would not be able to understand the conversation either.” https://en.wikipedia.org/wiki/Chinese_room (accessed June 13, 2022).

Computers make decisions strictly on syntax: that is, the exact position of information in a command string. A computer might do fast complex calculations, but it doesn’t really know what it is doing: it follows instructions mechanically; its programmer, however, knows exactly what is going on.

Complexity

If you think about it, therefore, consciousness is only a property living ‘things’—animals, rather. So far, no man-made computer or robot has ever become conscious: no matter how complex it might have been. Mainstream scientists, however, challenge the concept that we can never make computers conscious: they contend that computers spontaneously develop consciousness at some critical point of complexity. Searle disagrees with them.

Indeed, consciousness seems to be independent of the complexity of the brain since a person with a 10% brain could still be self-conscious: https://www.sciencealert.com/a-man-who-lives-without-90-of-his-brain-is-challenging-our-understanding-of-consciousness (accessed June 13, 2022). One must admit that this case throws a monkey wrench into the cogwheels of mainstream science: namely, that complexity creates consciousness.

God or No God?

Now, what is the difference between a living person and one who just died of a heart-attack? Physically and chemically, the corpse of a person who has just died is practically the same as when it was still alive; yet there is some irreversible damage: it lost its principle of life—the soul—the software. Without software (much like a program-less computer), the body alone becomes useless. And this is where things become tricky: depending, to a great extent, on what one believes regarding the origin of life, the supernatural, and the afterlife.

I fully agree with self-declared atheist Richard Dawkins that whether God exists or not is ultimately a scientific question (The God Delusion, p. 70). Does God occasionally come into the picture or not? For example, we now know that life only comes from other life. Did inanimate matter become alive spontaneously, or did God coax the first life to emerge? Likewise, did God create the universe, or did the universe just happen?

Life

In his book The God Delusion, Dawkins claims that the first life evolved through chance combined with natural selection (or survival of the fittest); he writes,

“No indeed, chance is not the likely designer. That is one thing on which we can all agree. The statistical improbability of phenomena … is the central problem that any theory of life must solve. … But the candidate solutions to the riddle of improbability are not, as is falsely implied, design and chance. They are design and natural selection. Chance is not a solution, given the high levels of improbability we see in living organisms, and no sane biologist ever suggested that it was.” (p. 145)

In this conclusion, however, he assumes that initially a rough-and-ready replicator happened to emerge by chance alone. In his book The Selfish Gene, he writes,

“At some point a particularly remarkable molecule was formed by accident. We will call it the Replicator.” (p. 15)

Notice the phrase “by accident.” Of course, natural selection can only kick in after replication is established. But I think that this is only the wishful thinking of an atheist: he offers no specific viable chemical mechanism of how this might have happened.

The problem I have with his argument is that when it comes to inanimate matter, contrary to living organisms, according to the second law of thermodynamics, things tend to get worse, not better: entropy (or disorder) increases. So before these replicators have enough time to evolve into better replicators, they are prone to encounter what is termed an error catastrophe, become unable to reproduce and/or cease to exist.

The living cell is similar to a complex factory involving several ‘catch-22’ situations where certain complex molecules need to be present together simultaneously for it to be able to work, let alone reproduce. In his book The Greatest Show on Earth, Dawkins writes,

“The ‘Catch-22’ of the origin of life is this. DNA can replicate, but it needs enzymes [protein-based biological catalysts] in order to catalyze [aid] the process. Proteins can catalyze DNA formation, but they need DNA to specify the correct sequence of amino acids. How could molecules of the early Earth break out of this bind and allow natural selection to get started? Enter RNA.” (p. 420)

I think this is too much to ask of random mutation coupled with undirected, Darwinian evolution. In his book Signature in the Cell, science philosopher Stephen C. Meyer writes,

“If, on the one hand, [one] invoked natural selection early in the process of chemical evolution (i.e., before functional specificity in amino acids or nucleotide strings had arisen), accurate replication would have been impossible. But in the absence of such replication, differential reproduction cannot proceed and the concept of natural selection is incoherent. On the other hand, if [one] invoked natural selection late in the scenario, he would need to rely on chance alone to produce the sequence specific molecules necessary for accurate self-replication.” (pp. 275–76)

To make a long story short, Meyer calculates the odds against a bacterium (the simplest reproducing) cell happening by chance alone to be 1041000 (i.e., 1 followed by 41,000 zeros) to 1 (p. 213). Ordinary people think that anything can happen in the fourteen-billion-odd years the universe has existed, but this is simply false since time is like atoms, it cannot be divided smaller than the Plank time (~5.4×10-44 sec.) and, therefore, there is only a limited number of possible interactions (trials) between all the particles of the universe to be able to create life.

According to mathematician and philosopher William Dembski’s The Design Inference (p. 209), our universe’s total probabilistic resources are only 10150 (i.e., 1 followed by 150 zeros)—see section below. If the odds against something happening exceed this number, it means that it is, most likely, designed (like writing a book). This is far too low compared with the odds against forming a bacterial cell by chance. In other words, science is practically telling us that it was God who designed life.

I know this sounds like a god-of-the-gaps argument, but if we don’t accept probabilities, chance would become our god, and we wouldn’t need any science: chance would be a ‘theory for everything’ we cannot explain. If we are to decide whether God got into the equation or not, we must treat him like any other scientific hypothesis or phenomenon if the odds are astronomically high in his favor. Scientists usually take 5-sigma (i.e., odds of 3.5 million to 1) to be sufficient proof.

Besides, the fossil record particularly the Cambrian Explosion does not support macroevolution; not to mention the utter failure of laboratory experiments in genetic engineering and evolution to produce novel organisms.

The Universe

Regarding our universe, the argument in God’s favor is even more compelling; and in this case, there’s no question of Darwinian evolution clouding results obtained from chaos theory. In his book Other Worlds, theoretical physicist and cosmologist Paul Davies states that the odds for a starry universe (rather than a black-hole universe) happening after the big bang, assuming the current laws of physics, are 1:101030; that is, 1 followed by a million trillion trillion (1030) zeros; he writes,

“In the case of the sun, whose disorder is only one hundred-billionth-billionth [10-1020] of the equivalent black hole, the chances against the sun, rather than the [black] hole emerging from a purely random process will be roughly one followed by the same number of zeros! That is one followed by one hundred billion billion zeros [101020], which is pretty improbable by any standards. If the same argument is applied to the entire universe, the odds piling up against a starry cosmos become mindboggling: one followed by a thousand billion billion billion zeros [101030] at least.” (p. 169)

Not to mention the odds against a life-sustaining universe (1010 to 1), given by mathematical physicist Roger Penrose in the coauthored book Quantum Gravity 2.

Even the 10500 (i.e., 1 followed by 500 zeros) universes, assuming the highly questionable multiverse hypothesis, derived from the just-as-controversial string theory is a drop in the ocean compared to the odds against a starry universe, let alone a life-sustaining universe like ours.

In my opinion, therefore, life is a bridge between the natural and the supernatural: a space-permeating field like gravity or magnetism. There is no string in between pulling things to the ground, or a magnet to the refrigerator door.

In his book The Physics of Immortality (pp. 13–14), mathematical physicist and cosmologist Frank Tipler contends there is a space-permeating field that he identifies with the Holy Spirit. Interestingly, in the Nicene Creed, Christians profess/pray, “We believe in the Holy Spirit … the giver of life”: https://www.catholic.org/prayers/prayer.php?p=495 (accessed June 13, 2022).

When the body dies, it loses this connection with the divine (the principle of life) and the soul (consciousness) either ceases to exist (which is probably the case with animals & plants) or returns to God, if one believes in an afterlife.

The Human Soul

Consequently, I believe consciousness (and life) is a direct connection with God—a spark of the divine—and is therefore something external to the brain/mind: the latter is only the receiver and processor (transducer) of information, including consciousness as a ‘sixth sense’ or another direct input from God, who Christians believe is always present with us.

Humans might have evolved physically from apes or chimpanzees because our body is so similar to theirs, but our intelligence is astronomically superior to these animals: indeed, far superior to that of any animal, even those with a much larger brain than ours. In my opinion, therefore, this is another indication of God’s intervention to create a special species—us humans including our soul.

So, apparently, God entered the equation at least five times over time: (1) creating the universe, (2) creating the first life, (3) creating many living species/families, (4) furnishing consciousness to animals, and (5) creating the human soul. God does not seem to be an absentee landlord.

Near-Death and Out-of-Body Experiences

Near-death experiences (NDEs) and out-of-body experiences (OBEs) are evidence of such an entity as consciousness/soul existing external to the body.

In the interest of fairness, certain OBEs can probably be explained scientifically. According to neuroscientist Olaf Blanke, if a certain integrating area of the brain is damaged, or if a small electric current/field is applied to it, the brain introduces a phase difference (un-focus) between the physical body and its normal mental perception of the body. Consequently, the mind thinks it’s ‘seeing’ another body external to it. Related phenomena are the phantom limb sensation, and the rubber hand illusion: https://www.youtube.com/watch?v=daUnVir0qUE&ab_channel=Science%26Cocktails (accessed June 13, 2022).  This might explain local OBE’s but not roaming OBEs, of course. Neither does the damaged brain hypothesis hold much water explaining the astronomically heightened self-awareness usually experienced by Near-Death Experiencers (NDErs), not to mention their spiritual or supernatural experiences.

However, there’s some evidence that, before they die, rats show an electroencephalogram (EEG) spike: https://www.theatlantic.com/magazine/archive/2015/04/the-science-of-near-death-experiences/386231/ (accessed June 13, 2022), whatever this might turn out to mean. Of course, it might be just an assumption (wishful thinking) by scientists trying to explain NDEs; unfortunately, I doubt whether rats will be able to tell us what they experience prior to their flat-lining.

Now, if one doesn’t believe in God, the following CIA report might offer some insight. Using the right lobe of the brain, the mind creates a hologram of the universe: it attunes itself to the energy fields (some static & some dynamic) of the universe. Using the left lobe of the brain, it creates another hologram of the individual’s memory, compares the two holograms, and comes up with a beat signal of ‘reality’: https://www.youtube.com/watch?v=oXfzxo4rumE&ab_channel=BrianScott (accessed June 13, 2022). According to this report, this gives the impression of consciousness. Our mind does a job similar to our senses; for example, the eyes block all electromagnetic frequencies they receive except the visible spectrum, that is, 4×1014–8×1014 Hz.

Quantum Physics

There’s something more fundamental than classical physics in nature, and that’s quantum physics. The Double Slit Experiment, https://www.youtube.com/watch?v=hB_2Qd5xNvE (accessed June 13, 2022), shows that reality ‘crystalizes’ only after observation. In a way, therefore, our thoughts create reality, thus enabling us to exercise free will. Apparently, therefore, information ‘subtends’ all of science.

In his book The Universe in a Nutshell, mathematician and theoretical physicist Stephen Hawking writes,

“We cannot even suppose that [a] particle has a position and velocity known to God but are hidden from us. … Even God is bound by the [Heisenberg] uncertainty principle and cannot know the position and velocity; He can only know the wave function.” (p. 107)

This uncertainty or indeterminacy is what ‘topples’ Newtonian determinism in our universe: it’s what allows us to have free will and do whatever we like. I hate to say it, but I think that God doesn’t really know our future. Were he to know our future, we would be predestined, and no matter what we try to do to change things (live better or worse), whatever he ‘foresees’ about us will simply transpire. Were this to be the case, we wouldn’t really have any free will, right?

Conclusion

I think we’re probably missing a basic scientific breakthrough (the likes of E=mc2) that is undermining our ability to explain consciousness: for example, we didn’t know anything about software a hundred years ago. However, consciousness doesn’t seem to be solely generated in the brain/mind: it seems to be something external to the body as well, like gravitational or magnetic attraction between any two bodies. There is no string attached between a body and the earth pulling it down, but the attracting field permeates all of space; likewise with magnetic attraction. That is, unless one believes in a supernatural connection, which probability seems to suggest.

Probability

This extension is for the benefit of those readers who are not mathematically inclined to enable them to understand better the full implications of the above article.

Imagine a thief trying to open a combination safe with 3 registers of 10 digits each: 0 to 9. Imagine also, that for better security, the opening combination is changed by the bank manager every evening before going home.

There are 1,000 ways of programming the opening combination: 000, 001, 002 … 997, 998, and 999. The odds of the thief opening the safe the first time is 1,000 to 1 against him: not much of a chance. However, if he has all night, it’s a different story. If he tries two combinations, the odds against him are halved: that is, 500 (=1,000/2) to 1 against; if he tries ten combinations the odds against him are reduced ten times: becoming 100 (=1,000/10) to 1 against. So the new odds are obtained by dividing the original odds by the number of attempts. He can start systematically from 000 through 999 and open the safe. (Chance doesn’t quite work that way, however: he might get some repetitions if he tries random numbers.) Once he gets over 500 trials (half way), common sense (and science) says the odds turn in his favor.

Now, suppose the thief can try a combination in one minute; so, he can try to open the safe 60 times in an hour. Let’s say the night cleaner leaves at 10pm, and people start coming in at 6am; so that gives him 8 hours to open the safe. If it’s the weekend, it will give him 56 (=24+24+8) hours.

In 8 hours he has the opportunity of trying 480 (=8×60) times. He figures this is too close to half, so he decides to leave it for the weekend. In 56 hours he can try to open the safe 3,360 (=56×60) times: the odds are therefore 3.36 (=3,360/1,000) to 1 in his favor. That gives him ample opportunity to open the safe, so he opts to use the weekend.

The number 3,360 is termed his total probabilistic resources (assuming there are no long weekends); the number 480 is also a probabilistic resource, but it’s not the total probabilistic resources.

Now, If he could try a combination in 10 seconds, say, that is, he can try 6 combinations in one minute: then that will give him 360 (=60×6) opportunities per hour; and in 8 hours he will have 2,880 (=8×360) opportunities—which should do the job. If he uses the weekend, he would have 20,160 (=56×360) opportunities. Notice, therefore, that the total probabilistic resources depend on the time it takes to perform an operation: 1 minute as opposed to 10 seconds, in this case.

Let us now suppose the safe has 10 registers instead of 3. The odds against a thief opening it the first time is 10,000,000,000 (10 billion) to 1. Recall that when we had 3 registers, the odds against his getting it right the first time was 1,000 (= 103, i.e., 1 followed by 3 zeros) to 1. Now that we have 10 registers, we shall have 10 zeros after the 1 (i.e., 10,000,000,000 = 1010) to 1. (103 means ’10 to the power of 3,’ or 10 multiplied by itself three times; similarly, 1010 means ‘10 to the power of 10’ or 10 multiplied by itself 10 times.)

So (in this ten-register scenario), he needs at least 5,000,000,000 (5 billion) tries to have a decent chance of opening the safe. But his TOTAL probabilistic resources (at 10 seconds a trial and over the weekend) is only 20,160 (=56×360), which is far from half way (i.e., 5 billion).

In this case, the odds of his opening the safe are the original odds against him, 10,000,000,000, divided by total probabilistic resources, 20,160, which turns out to be about 496,032 to 1 (almost half a million to 1) against him. Imagine trying to pick a white marble out of half a million black marbles (blindfolded): those are his new chances of success. So he decides to stay home with his family instead.

Trying to pick a white marble among 9 black marbles (blindfolded) is quite a feat: the odds against are only 10 to 1. Trying to pick a white marble among 99 or 999 black marbles (blindfolded), you might as well give up: yet, the odds against are still only 100 to 1, and 1,000 to 1, respectively. Notice that every time a single zero is added the odds get ten times worse.

A billion is a thousand millions (=109). You need about 5 large pools (40ft x 20ft x 6ft) to fit a billion 1 cm diameter marbles. Picking a white marble among a billion black marbles (blindfolded) is nothing short of a ‘miracle’; yet a billion has only 9 zeros (1,000,000,000 = 109). A trillion is a million millions = 1012 (i.e., 1 followed by 12 zeros), and a trillion trillions is 1024 (i.e., 1 followed by 24 zeros).

Universe’s Total Probabilistic Resources

Now, physics says we cannot keep halving time indefinitely: time is not a continuum; it’s like the atoms in matter—there comes a point where you cannot split it smaller any more. Reality is like ‘slides’ of an old movie, and things happen (change) only within these slides. The time between these slides is termed the Plank time, which is about 5.4×10-44 (i.e., 5.4 divided by 1044) of a second. This means we get about 1.9×1043 such slides in one second.

The age of the universe is about 13.8 billion years, which comes to about 4.4×1016 seconds.

The total number of elementary particles in the universe is estimated around 1080.

So the total number of opportunities (the total probabilistic resources) the universe had to produce life is equal to (its total number of particles) x (the total number of seconds it has existed) x (the number of Planck ‘slides’ per second) = (1080) x (4.4×1016) x (1.9×1043) = 8.4×10139 ~ 10140 (simply add the powers, i.e., the small superscripts: 80+16+43 = 139).

Mathematician and philosopher William Dembski then takes a safety margin of 10 billion (1010), so that if the odds against something existing spontaneously exceeds 10150 it is most probably ‘designed’ by an intelligent agent—like a written book, for example. Notice that this number only takes one and a half (1.5) lines of zeros if 100 zeros (with no commas in between) fit in a line.

Odds against Life’s Emergence

As mentioned above, through chemical analysis, philosopher of science Stephen Meyer calculates the odds against the simplest reproducing cell (a bacterial cell) arising spontaneously by chance alone to be 1041000 (i.e., 1 followed by 41,000 zeros) to 1.

If we divide this by the universe’s total probabilistic resources we get: 1041000 divided by 10150, which equals 1040850 (simply subtract powers, i.e., 41,000-150 = 40,850). This means that the odds against life happening in the fourteen-billion-odd years the universe has existed is 1040850 (1 followed by 40,850 zeros) to 1. So, far from everything can happen in fourteen-billion-odd years.

Recall that a billion has only 9 zeros; this number has 40,850 zeros—it’s humungous. Also remember that every time you increase just one zero, the odds worsen 10 times: so 10 zeros mean 10 billion. A number with 40,850 zeros is unimaginable to the human mind: the zeros would take more than 408 lines (i.e., more than 8 pages with 100 zeros per line, with no commas in between, and 50 lines per page) to write fully.

Odds against a Starry Universe

As if this were not bad enough, when it comes to the existence of our universe, the odds are even more mind-bogglingly in God’s favor.

As mentioned above, from chaos theory, it’s possible to calculate the odds against forming a universe containing stars (rather than only black holes) after the big bang. Chemical elements larger than hydrogen and helium such as carbon (the basis of life) and oxygen (which we breathe) are only formed in stars. So for any life form to spring to existence, stars are indispensable. According to theoretical physicist and cosmologist Paul Davies this turns out to be 101030 (i.e., 1 followed by a million trillion trillion zeros) to 1. Dividing this number by the universe’s total probability resources (i.e., 10150) doesn’t even budge this number (subtracting 150 zeros from a million trillion trillion zeros doesn’t change it by much). Such a number would take 200 trillion trillion (2×1026) pages consisting of 50 lines and every line containing 100 zeros (with no commas in between) to write fully. Not to mention that our universe is not only a starry universe, but a life-sustaining universe as well: many species live in it.

Finally, I think the reader will now realize how small the number of other alleged universes in the questionable multiverse (10500, i.e., 1 followed by 500 zeros) is compared to these astronomical odds: it only takes 5 lines of 100 zeros per line to write fully—compared to trillions upon trillions of pages.

References

Blanke, Olaf. “Out-of-Body Experiences” on YouTube: Science & Cocktails, posted November 4, 2015: https://www.youtube.com/watch?v=daUnVir0qUE&ab_channel=Science%26Cocktails.

Catholic Online: “Nicene Creed”: https://www.catholic.org/prayers/prayer.php?p=495.

Dawkins, Richard. The God Delusion; New York, NY: Mariner Books, 2008. (ISBN: 9780618918249.)

Dawkins, Richard. The Greatest Show on Earth: The Evidence for Evolution. New York, NY: Free Press, 2010. (ISBN 9781416594796.)

Dawkins, Richard. The Selfish Gene: 30th anniversary edition.New York, NY: Oxford University Press, 2006. (ISBN: 9780199291151.)

Davies, Paul. Other Worlds: Space, Superspace and the Quantum Universe; London, UK: Penguin Books, 1990. (ISBN: 9780140138771.)

Dembski, William A. The Design Inference: Eliminating Chance through Small Probabilities; New York, NY: Cambridge University Press, 2005. (ISBN: 9780521678674.)

Hawking, Stephen. The Universe in a Nutshell. New York, NY: Bantam Books, 2001. (ISBN: 9780553802023.)

Isham, Christopher J., Roger Penrose, and Dennis William Sciama. Quantum Gravity 2: A Second Oxford Symposium; Oxford, UK: Clarendon Press, 1981.

Lichfield, Gideon. “The Science of Near-Death Experiences: Empirically Investigation Brushes with the Afterlife” in The Atlantic, April 2015: https://www.theatlantic.com/magazine/archive/2015/04/the-science-of-near-death-experiences/386231/.

Meyer, Stephen C. Signature in the Cell: DNA and the Evidence for Intelligent Design. New York, NY: Harper One, 2009. (ISBN: 9780061472794.)

Radin, Dean. “Consciousness and the Quantum” on YouTube: Institute of Noetic Sciences: https://www.youtube.com/watch?v=hB_2Qd5xNvE&ab_channel=InstituteofNoeticSciences.

Science Alert: “Meet the Man Who Lives Normally with Damage to 90% of His Brain”: https://www.sciencealert.com/a-man-who-lives-without-90-of-his-brain-is-challenging-our-understanding-of-consciousness.

Scott, Brian. “The CIA on Time Travel and the Holographic Reality—The Gateway Process” on YouTube, posted July 24, 2020: https://www.youtube.com/watch?v=oXfzxo4rumE&ab_channel=BrianScott.

Tipler, Frank Jennings. The Physics of Immortality: Modern Cosmology, God and the Resurrection of the Dead. New York, NY: Anchor Books, 1995. (ISBN: 9780385467995.)Wikipedia s.v. “Chinese Room”: https://en.wikipedia.org/wiki/Chinese_room, last edited June 13, 2022.

End Times

Tsunami

Assuming the alleged prophecy in the Old Testament book of Daniel, Jesus thought the kingdom of God would transform the world, as we know it, and start a ‘new age.’ Moreover, he thought this was going to happen within his generation, by 100 CE, say. As it turned out, however, he was wrong by two millennia and counting.

What did the book of Daniel prophesy? In Daniel, the protagonist supposedly had this vision:

“I [Daniel] saw in the night visions, and, behold, one like the Son of Man came with the clouds of heaven, and came to the Ancient of days [God], and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed” (Daniel 7:13–14, KJV, emphasis mine),

So Jesus envisioned a worldwide ‘kingdom’ in which God would ‘rule’ supreme in the mind and ‘heart’ of humans: a kingdom of justice, sharing, love, equality, truth, and peace. He jump-started this kingdom and, indeed, it took some roots according to the Acts of the Apostles:

“All that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat [food] with gladness and singleness of heart, praising God, and having favour [goodwill] with all the people. And the Lord added to the church daily such as should be saved” (Acts 2:44–47, KJV).

However, it stalled.

As mentioned, Jesus thought this kingdom of God would be in ‘full bloom’ within his generation; for example, in Mark’s gospel, we read,

“He [Jesus] said unto them [his disciples], ‘Verily I say unto you, that there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.’” (Mark 9:1, KJV).

Jesus also thought that the inauguration of this kingdom of God would spell the end of the world, as we know it, and initiate a new world order—a ‘regeneration’ of the world. Unfortunately, things didn’t happen as Jesus supposedly foretold: his initiation of God’s kingdom, for some reason fell through.

Let’s first look at what Jesus is portrayed predicting in Mark’s gospel.

The Great Tribulation

“As he [Jesus] went out of the temple, one of his disciples saith unto him, ‘Master, see what manner of stones and what buildings are here!’ And Jesus answering said unto him, ‘Seest thou these great buildings? There shall not be left one stone upon another that shall not be thrown down.’ And as he sat upon the Mount of Olives over against the temple, [his apostles] Peter and James and John and Andrew asked him privately, ‘Tell us, when shall these things be? And what shall be the sign when all these things shall be fulfilled?’ And Jesus answering them began to say, ‘Take heed lest any man deceive you: For many shall come in my name, saying, “I am Christ”; and shall deceive many. And when ye shall hear of wars and rumours of wars, be ye not troubled: for such things must needs be; but the end shall not be yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows. But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them. And the gospel must first be published among all nations. But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost [Spirit]. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains: And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house: And let him that is in the field not turn back again for to take up his garment. But woe to them that are with child, and to them that give suck in those days! And pray ye that your flight be not in the winter. For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. And except that the Lord had shortened those days, no flesh should be saved: but for the elect’s sake, whom he hath chosen, he hath shortened the days. And then if any man shall say to you, “Lo, here is Christ”; or, “lo, he is there”; believe him not: For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect. But take ye heed: behold, I have foretold you all things. But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory. And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven. Now learn a parable of the fig tree; when her branch is yet tender, and putteth forth leaves, ye know that summer is near: So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. Verily I say unto you, that this generation shall not pass, till all these things be done. Heaven and earth shall pass away: but my words shall not pass away. But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.’” (Mark 13:1–32 emphasis mine)

Let me summarize the above passage for the benefit of the reader. Jesus first supposedly foretells the destruction of the Jerusalem Temple. The four apostles ask him for the signs preceding the destruction of the temple. Jesus replies that after the wars in Jerusalem and elsewhere, there will still be some time left before the end-times. The wars will be followed by earthquakes and famines on earth; after which, Jesus’s followers will be harshly persecuted. The end-times will be extremely near when an imperial shrine (or a pagan altar) is erected in the Jerusalem Temple. At that time, great tribulations will occur, and false messiahs will appear; after which there will be a bout of cosmic upheavals. The “Son of Man,” whom the evangelist later identifies with Jesus (Mark 14:62), will then come to earth (his Second Coming), and he will execute universal judgement. All this was supposed to happen within the then-living generation. Admittedly, Mark adds that we cannot know the exact time when this will happen—a cautious insertion; but, of course, he was way off by two-thousand-odd years. Christians are usually amazed that a prophecy Jesus supposedly made didn’t transpire. They are even scandalized if you dare say that Jesus was wrong in this instance. But those are the facts according to the gospel text!

Now, as the reader probably knows, if a single star were to fall on earth, it would incinerate the earth before it arrives—nothing would be left of the earth but ‘dust’—and there wouldn’t be anybody left alive to “see” anything. Surely, not a single star has fallen on earth prior to 100 CE, or ever. Can we then still insist that Jesus was scientifically right as well here? Jesus, or rather the evangelist, went by the paradigms of his time. But, technically, that makes Jesus wrong in what he supposedly ‘said.’

We have similar accounts in Matthew 24:1–36 and Luke 21:5–33. According to all three synoptic gospels, therefore, Jesus was wrong in his predictions both scientifically and historically. Indeed, two of the synoptic gospels admit that he didn’t know when the end-times would occur:

“But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.” (Mark 13:32, KJV, emphasis mine)

“But concerning that day and hour, no one knows, not even the angels of the heavens, nor the Son, except the Father only.” (Matthew 24:36, BLB, emphasis mine)

Luke, conveniently, omitted this verse.

Still, Jesus, or rather the synoptic evangelists, persisted in predicting that the destruction of the temple, the great tribulation, the cosmic cataclysms, the end-times, and the kingdom of God would happen in Jesus’s generation. The only thing that transpired was the destruction of the temple, which happened in 70 CE; that is, prior to the first gospel written, Mark’s. So much for biblical prophecies!

Book of Revelation

In his book God and Empire, biblical scholar John Dominic Crossan points out that although Mark’s gospel separates the destruction of Jerusalem and its temple from Jesus’s supposed return, he clearly indicates that the latter will follow very shortly afterward—and certainly within the lifetime of his listeners. Moreover, Mark’s ‘Little Apocalypse’ precedes Jesus’s return. By inference, therefore, any violence God may have had to perform to renew the earth will be over by the time Jesus comes again: so, in effect, Jesus could not possibly promote any warfare during his return (pp. 216–17). This is diametrically opposed to what Revelation, the last book of the New Testament, predicts in 19:11–21:

“I [John of Patmos] saw heaven opened, and behold a white horse; and he that sat upon him was called ‘Faithful and True’ [Jesus], and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called ‘The Word of God’ [Jesus]. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, ‘King of Kings and Lord of Lords’ [Jesus]. And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, ‘Come and gather yourselves together unto the supper of the great God; That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.’ And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse [Jesus], and against his army. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse [Jesus], which sword proceeded out of his mouth: and all the fowls were filled with their flesh.” (emphasis mine)

It portrays Jesus as an armed conqueror to which Crossan (p. 223) strongly objects:

“To turn the nonviolent resistance of the slaughtered Jesus into the violent warfare of the slaughtering Jesus is, for me as a Christian, to libel the body of Jesus and to blaspheme the soul of Christ.” (Pp. 234–35).

Talk about biblical contradictions: so much for biblical consistency!

The Rapture

Since Jesus was taken away so suddenly from his followers, early Christians believed that he would come back a second time to finish what he had started: the Messiah (Hebrew for ‘Christ’) would return to earth and transform it totally in the end-times. This belief persists even today: after two millennia.

They also believed, however, that the second time around he would not come to suffer and die; he would come victorious to rule the whole world: just as a first-century victorious emperor would visit a city in what was termed Parousia. In fact, in the Nicene Creed, Christians profess,

“He [Jesus] will come again in glory to judge the living and the dead, and his kingdom will have no end.” (“The Nicene Creed” accessed May 7, 2022)

In my opinion, this is pure and simple wishful thinking.

As mentioned, the early Christians also thought he would come back in their generation. Almost two thousand years later, he has not come back yet. Could it possibly be the case that they were wrong, and that also we are wrong?

Both biblical scholar John Crossan and New Testament scholar Bart Ehrman contend that John the Baptist, Jesus of Nazareth, and Paul of Tarsus believed that God was going to clean up the world single-handedly in a swift violent action very shortly; that is, in their own generation. Indeed in Matthew’s gospel, we read,

“As the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.” (Matthew 24:27, KJV)

In one of the alleged messianic passages, Isaiah has,

“Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this.” (Isaiah 9:7, KJV, emphasis mine)

Notice, especially, the last clause: “the Lord of hosts will perform this.”

In his book God and Empire, Crossan argues that both Jesus and Paul believed that God had already started cleaning up the world of its evil, and that this cleanup would be completed within the then-living generation’s lifetime: they were both quite wrong, of course (p. 207).

As it happened, just prior to Paul’s writing First Thessalonians in the early 50s CE, many of the Thessalonians had experienced harsh persecution and some even suffered death. This upset many of them considerably. Why? Crossan explains that since they assumed Jesus was going to return in their own lifetime, their immediate question was: would the martyred Thessalonians miss out on something, simply because they were already dead? (p. 207). After all, it was the dead who had suffered most for the benefit of the Christian community. Paul tries to console them by assuring them that this is not the case: he, therefore, parallels Jesus’s Second Coming to an emperor’s Parousia, which was a happy, quite possibly, once-in-a-lifetime event. So, in his (authentic) First Thessalonians, Paul writes,

“For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” (1 Thessalonians 4:16–17, KJV, emphasis mine)

This couple of verses has caused so much controversy among the various Christian denominations.

There are many movies, https://creepycatalog.com/movies-about-the-biblical-rapture/ (accessed May 12, 2022), such as the “Left Behind” series, which are based on the following couple of verses in Matthew’s gospel:

“Then two men will be in the field: one will be taken and the other left. Two women will be grinding at the mill: one will be taken and the other left.” (Matthew 24:40–41, NKJV; see also Luke 17:35–36)

However, this is how Crossan explains the background for Paul’s verses:

Inhabitants of ancient cities, naturally, did not bury their dead inside the city walls; they buried them just outside the city along any of the major roads. So, as one approached the city, one first allegorically ‘met’ the city’s dead and later the living. Now, the technical term Parousia involved the arrival of the emperor, a conqueror, or an emissary at a city. Such important personalities were first greeted outside the city gate and then escorted into the city. Thus, it is ludicrous to think that the city inhabitants met the imperial figure outside the gate and then departed with him to where he came from, leaving their city deserted. That was not the background of the metaphor used by Paul here (Crossan pp. 204–6).

So, Paul tried to explain that, at his Second Coming, Jesus would first ‘meet’ with the dead Christians outside the ‘city’ (“in the clouds,” or “in the air,” not “in heaven”) and bring them back to life—resurrected. The living would then also join them there, and everyone would enter inside the ‘city’ (i.e., back on earth) in a great celebration, and live in a just and nonviolent earthly ‘paradise’ where Jesus would reign forever—in the ‘kingdom of God.’

The phrase “caught up” is variously translated as ‘taken up,’ ‘snatched up,’ or ‘raptured’; but, following the metaphor, we will not be taken up to heaven: we will return to earth, if anything. This is the real explanation of the so-called ‘Christian Rapture’; it is a complete misunderstanding of Paul’s metaphor: as happens often, its intended meaning has been completely lost over time (Crossan, p. 208).

To me, the Second Coming seems more like wishful thinking on the part of the early Christians—nothing more. In fact, I believe Crossan would agree with me, for he writes:

“The Second Coming of Christ is not an event that we should expect to happen soon violently … [or] literally. The Second Coming of Christ is what will happen when we Christians finally accept that the First Coming was the Only Coming and start to cooperate with its divine presence” (pp. 230–31).

The Second Coming of Christ will happen when the Mystical Body of Christ (i.e., his Church) becomes totally Christ-like—if that will ever happen.

Scare Tactics

The above so called biblical prophecy keeps many Bible believers on edge: to the point of giving them sleepless nights. All it shows, however, is that the Bible is neither a truth factory, nor is it able to foretell the future.

In their book The Bible: God’s Word or Man’s? Jehovah’s Witnesses seem to predict that the present condition of the world will soon come to an end; and that Jesus will be coming back shortly afterward to rule the new world order. Jehovah’s Witnesses have this to say about the subject. They contend that, starting in 1914, the beginning of the First World War, the world started on a downhill roll to complete annihilation. They claim that this alleged Bible prophecy is currently being fulfilled and that it will even be consummated in our time—maybe not mine. I wish I had a dollar every time I heard the prediction that the end of the world is near: I would probably be filthy rich by now. John the Baptist said it; Jesus of Nazareth said it; Paul of Tarsus said it; all four evangelists said it; John of Patmos said it: practically every modern evangelist on television preaches it; Jehovah’s Witnesses preach it, and so many others.

The reader might find it strange that also Jesus said so, but after predicting the end of the world as we know it, in Matthew’s gospel, he is portrayed saying,

“Verily I say unto you, this generation shall not pass, till ALL these things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away.” (Matthew 24:34–35, KJV, emphasis mine)

Presumably, Jesus’s generation is all dead, but the great tribulation never happened; yet, heaven and earth are still here: and so also will Jehovah’s Witnesses’ predictions turn to dust.

The biblical passage they reference in Matthew’s gospel (Matthew 24:1–51) portrays Jesus foretelling the destruction of Jerusalem’s temple followed, shortly after, by the end of the present world order—or disorder, rather.

It is undoubtedly true that there were several false messiahs prior to the destruction of Jerusalem and its temple in 70 CE. However, the evangelist Matthew knew all about them because he wrote his gospel around 80 CE, so it was not really prophecy, was it?

In their book, Jehovah’s Witnesses go through a whole list of wars, famines, earthquakes, plagues, and ‘wild beasts’ (metaphoric: violent, predatory people) to prove that starting in 1914 evil has increased exponentially, and that the end of the world must therefore be near (pp. 134–48). May I ask, however, could it perhaps be the case that nowadays we get to know more news than in the past since communication has also increased exponentially in the last century?

Now, as I already pointed out above, whatever else Jesus allegedly prophesied about the end of the world should have happened before Jesus’s generation had passed away—not in our time—the gospel text itself says it! (Matthew 24:34–35) So clearly, Jehovah’s Witnesses are here interpreting the above passage in Matthew out of context. Whatever they say is all irrelevant because, even according to Matthew’s gospel itself, what was allegedly prophesied should have happened within Jesus’s generation (Matthew 24:34–35). It is ludicrous to try to assert that a ‘God-inspired’ prophecy would happen centuries after the time limit clearly spelled out in the prophecy itself. All bets are off by now.

I was thinking to myself: why do Jehovah’s Witnesses leave out such an important detail in their treatment of this alleged prophecy? Do they translate the relevant Bible verse the same way? So, I decided to check it out; and the answer is yes, they do translate it the same way. The verse in their New World Translation reads,

“Truly I say to you that this generation will by no means pass away until all these things happen.” (Matthew 24:34, NWT, emphasis mine)

It makes one wonder therefore why they do not reveal the whole truth; but then scare tactics have always been the favorite method used by all religious institutions to control their followers: it’s understandable because they have no police force.

These are the people who, in their book, pride themselves to be an “outstanding example of human behavior” (p. 181), the “most honest … tax payers,” and most exemplary citizens (p. 182); not to mention that they also claim to possess “accurate knowledge [of] the Bible” (p. 178).

Had I believed in God’s inspiration of the Bible, I would have thought that God inserted this gospel verse in there simply to tell us to disregard such nonsense as predicting the end-times. As if inserting it once were not enough, it seems that God wanted to make sure we got the message right by inserting it in the Bible, not just once, but three times—in three of the four gospels—the synoptic gospels. (Matthew 24:34, Mark 13:30 & Luke 21:32)

Jehovah’s Witnesses then refer to the gospel being preached before the end of the world arrives, as stated in the following verse from Matthew’s passage:

“And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.” (Matthew 24:14, KJV)

They claim they are the ones currently doing this work supposedly prophesied by Jesus: it seems they made this their agenda by preaching door to door; they seem to be doing their utmost to make this ‘prophecy’ come true single-handedly. Should not prophecy happen spontaneously rather than forcefully? They remind me of the evangelists who made up accounts corresponding to ancient so-called prophecies.

They claim they are the ones being persecuted, hated, and prosecuted because of this; as is supposedly foretold in the following verse from Matthew’s passage:

“Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name’s sake.” (Matthew 24:9, KJV)

They don’t realize their ‘persecution’ stems from holding on to outdated biblical concepts. They claim that they are the final bearers of Christianity’s banner by their good works and love of neighbor. They describe all of Christendom (Catholics & Protestants alike) as mere failures, stating that their “religion is all but dead” (pp. 146–47). I suppose they have in mind another alleged prophecy in Luke’s gospel:

“Nevertheless when the Son of man cometh, shall he find faith on the earth?” (Luke 18:8, KJV).

They seem to follow the gospels meticulously except that they do not show any love for their fellow Christians (pp. 25–36, 146), which is what Jesus said would be the distinguishing feature of a Christian (pp. 134–89). Recall that in John’s gospel Jesus presumably says,

“By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:35, KJV).

This verse does not mean that we should just love fellow believers; it means we should love everybody: recall the parable of the Good Samaritan. (Luke 10:30–37) Are they also trying their best to make another Matthean verse, “because iniquity shall abound, the love of many shall wax cold” come true? (Matthew 24:12, KJV). It is easier to be charitable to someone living a block away than to one’s next-door neighbor.

In his lifetime, Jesus did denounce the Pharisees and the Sadducees of his time for focusing their efforts on exterior behavior without giving any importance to love of God or neighbor. I suppose Jehovah’s Witnesses think they have the right to take over Jesus’s job condemning everyone else. However, Jesus was God’s Son, and he was beyond reproach.

For Jehovah’s Witnesses to condemn everyone else they too must be beyond reproach; otherwise criticisms are going to flow back and forth between religious organizations—resulting in religious division. As it was in Jesus’s time, there probably are no religious institutions worth joining—including Catholics and Protestants. All religions should be looking for God; they should therefore draw us closer to God and unite us—not separate us.

I am totally against violence stemming from different religions or religious denominations. I detest divisive attitudes among religious institutions because of different beliefs or opinions. I think the various religions and religious denominations should do their utmost to inspire us to love God and neighbor, and to stop bickering and pointing fingers at other religious institutions: this “I’m holier than thou” attitude among all religious people must stop.

When all is said and done, the above Jehovah’s Witnesses’ end-times prediction in our generation is all smoke-screening. The key question here is: why do they insist this was a prophecy for our times when it is clearly stated, in three gospels nonetheless, that it should have happened within Jesus’s generation? It seems Jesus thought the end of the world would come in his generation, but it didn’t: the alleged prophecy therefore did not transpire—end of story.

References

Catholic Online: “The Nicene Creed”: https://www.catholic.org/prayers/prayer.php?p=495 .

Creepy Catalogue: “Movies about the Biblical Rapture.” https://creepycatalog.com/movies-about-the-biblical-rapture/.

Crossan, John Dominic. God and Empire: Jesus against Rome, Then and Now. New York, NY: HarperOne, 2008 (ISBN: 9780060858315).

Holy Bible: New King James Version. Nashville, TN: Thomas Nelson, 1982.

New World Translation of the Holy Scriptures. Wallkill, NY: Watch Tower Bible and Tract Society of New York Inc., 2013.

The Holy Bible: Berean Literal Bible (BLB). Bible Hub, 2016: https://literalbible.com/.

The Holy Bible: King James Version (KJV). Oxford, UK, 1769. Watch Tower Bible and Tract Society of Pennsylvania. The Bible: God’s Word or Man’s? Brooklyn, NY: Watch Tower Bible and Tract Society of New York, Inc. International Bible Students Association, 1989.

Son of Man

Judgement

If you were to ask a Christian, or rather a gospel-reading Christian, who the ‘Son of Man’ is, invariably, you will get the answer that he is Jesus. As this article will show, what is surprising is that the very early Christians did not believe that Jesus was the Son of Man. In fact, one never finds the phrase in any of Paul’s writings, whose authentic letters span the fifties CE. Moreover, despite what the gospels say, reading between the lines, in all probability, Jesus thought the Son of Man was someone else. Furthermore, there is serious doubt whether the Son of Man actually exists or ever existed.

Human Being

The phrase ‘son of man’ appears roughly 200 times in the Bible, about 70 of which appear in the gospels. Ordinarily, it means ‘human being,’ and it always has this meaning in Ezekiel, where it appears about 90 times. For instance, in Ezekiel chapter 2 alone it appears 4 times:

“And he [God] said unto me [Ezekiel], ‘Son of man, stand upon thy feet, and I will speak unto thee.’ And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, ‘Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, “Thus saith the Lord God.” And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee.’ And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe.” (Ezekiel 2:1–10, KJV, emphasis mine)

All 4 occurrences of the phrase “son of man” in this passage mean ‘human being’ and it is not a title of any sort.

Gospels

In the gospels, however, most of the time, it refers to Jesus, and it is a sort of title. Some of the verses are very clear who the phrase refers to; to give a few examples:

“When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, ‘Whom do men say that I the Son of man am?’” (Matthew 16:13, KJV, emphasis mine)

Note the all-telling phrase “I the Son of man.”

“For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.” (Matthew 12:40, KJV, emphasis mine)

Jesus was the one buried for three partial days.

“As they [the apostles Peter, James, and John] came down from the mountain, Jesus charged them, saying, ‘Tell the vision to no man, until the Son of man be risen again from the dead.’” (Matthew 17:9, KJV, emphasis mine)

Jesus was the one who resurrected.

“And Jesus going up to Jerusalem took the twelve disciples [apostles] apart in the way, and said unto them, ‘Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death.’” (Matthew 20:17–18, KJV, emphasis mine)

Jesus was the one who was betrayed by his apostle Judas and consequently sentenced to death.

But there are several exceptions in the gospels where it’s not so obvious who the phrase refers to; for example:

“Whosoever therefore shall be ashamed of me [Jesus] and of my words in this adulterous [unfaithful] and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.” (Mark 8:38, KJV, emphasis mine)

Notice the word “also,” which gives the impression that the “Son of Man” is someone other than Jesus. Luke’s gospel, written around 90 CE, twenty-odd years after Mark’s, gives the same verse almost word for word, except that it strategically leaves out the word “also”—presumably, not to leave any doubt in the reader’s mind.

“Whosoever shall be ashamed of me [Jesus] and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels.” (Luke 9:26, KJV, emphasis mine)

Biblical Scholarship

Mark’s version (the one that includes the word “also”), however, passes the ‘criterion of dissimilarity’: something embarrassing Christians would not make up—like Jesus’s crucifixion or baptism—but which has the ring of truth. This means that it is, most probably, what Jesus said originally. Recall that Mark’s gospel was the earliest gospel written (around 70 CE) and so probably the most authentic. Luke’s version is what later Christians (who wanted to extol him higher than he claimed to be) started to believe in Jesus. New Testament scholar Bart Ehrman explains this much better in his book Did Jesus Exist?

“The sayings in which Jesus talks about himself as the Son of Man cannot pass the criterion of dissimilarity. But the sayings in which Jesus seems to be talking about someone else do pass the criterion: surely Christians who thought Jesus was the Son of Man would not make up sayings that appear to differentiate between him and the Son of Man.” (p. 306)

Apostles’ Creed

So, what made Christians start to believe that Jesus was the Son of Man? Look at the following two gospel verses:

“Jesus said unto them [his apostles], ‘Verily I say unto you, that ye which have followed me, in the regeneration [new world order] when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.’” (Matthew 19:28, KJV, emphasis mine)

The ‘new world order’ corresponds to the ‘kingdom of God/heaven’—a kingdom of justice, sharing, and love—as we have seen in the last posted article by the same title.

“That ye [apostles] may eat and drink at my [Jesus’s] table in my kingdom, and sit on thrones judging the twelve tribes of Israel.” (Luke 22:30, KJV)

Now, if the apostles were going to judge the tribes of Israel, it stands to reason that Jesus (as their master) would judge the whole world. In fact, in the Apostles creed, which can probably be traced back to the first century CE, we still pray,

“From there [heaven] He [Jesus] will come to judge the living and the dead.” (Catholic Online: “The Apostles’ Creed,” accessed April 11, 2022)

Now, look at this verse from Matthew’s gospel:

“As therefore the tares [weeds] are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.” (Matthew 13:40–42, KJV, emphasis mine)

In this passage, again it is uncertain whether Jesus is referring to himself: but the “Son of Man” seems to be a ‘cosmic’ character sent by God to judge the whole world at the ‘end-times’; that is, prior to the inauguration of the ‘kingdom of God’ (or ‘kingdom of heaven’). In fact, it hardly seems that Jesus is referring to himself here: throughout his life, he always tried to convert, not eliminate, sinners. It sounds more like a warning than a threat.

Let me start our discussion of this subject by first quoting New Testament scholar Bart Ehrman’s book Did Jesus Exist? Regarding the kingdom of God, he writes,

“The future kingdom [of God] would be brought by a cosmic judge whom Jesus called the Son of Man.” (p. 305)

In other words, according to a biblical scholar, the phrase ‘Son of Man’ does not seem to refer to Jesus himself. I must admit I was quite astonished when I first read about this concept: I always thought that Jesus simply referred to himself by the phrase ‘Son of Man.’

Book of Daniel

But who could this cosmic judge be if not Jesus? We find the answer in the Old Testament book of Daniel. The protagonist of the book had the following vision:

“I [Daniel] saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days [God], and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.” (Daniel 7:13–14, KJV, emphasis mine)

So, according to Daniel, a world-wide kingdom of God was transferred to this “Son of Man” to rule it indefinitely. Jesus, of course, never questioned scriptures; so, he assumed the existence of this cosmic ruler, the Son of Man, in his speeches and teachings.

It seems, therefore, that Daniel’s vision was a future one: the Son of Man was supposed to come in the ‘end-times’ to judge everyone prior to establishing God’s kingdom on earth. So, it’s not clear whether the Son of Man, in fact, existed during Daniel’s vision. Notice also that there is absolutely no indication that this Son of Man was supposed to suffer at all, nor die as the gospels suggest above. Have a look at this verse, which is much clearer:

“For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day. But first must he suffer many things, and be rejected of this generation.” (Luke 17:24–25, KJV)

Of course, such verses are made-up nonsense by the evangelists: it doesn’t jibe with Daniel’s portrayal of the Son of Man.

Now, Daniel was written around 165 BCE (although its author claims he wrote it around 600 BCE); but in any case, there is no doubt that Jesus, as a human being, was inexistent when this book was written.

However, because of the many gospel verses identifying Jesus with the Son of Man, and assuming that the Son of Man existed in heaven at the time of Daniel’s vision, Christians reasoned that it was Jesus who appeared in Daniel’s vision. Indeed, they believe Jesus existed prior to his birth, from the beginning of the universe, as God’s “Word.” In fact, in John’s gospel, we read,

“In the beginning [of creation] was the Word [Jesus], and the Word was with God, and the Word was God. … And the Word was made flesh, and dwelt among us.” (John 1:1, 14 KJV)

Some Christian denominations, like Jehovah’s Witnesses, believe that Jesus is Michael the Archangel in human form. (Reed, accessed April 12, 2022) So, Jesus is supposedly ‘God’s Word,’ the ‘Son of Man,’ and Michael the Archangel; not to mention also ‘Son of God’ and even ‘God.’ All this confusion clearly shows that from the Bible one cannot tell who Jesus really is. I like to keep things simple: I do believe Jesus was born of a sperm donated directly by the Holy Spirit to his mother, Mary; but I also believe that he was inexistent before his birth (i.e., around 5 BCE) like all of us.

Again, in his book Did Jesus Exist? New Testament scholar Bart Ehrman continues,

“The sayings that make this differentiation [between Jesus and the Son of Man] are always ones that predict what will happen in the future, when the Son of Man comes in judgement on the earth. These sayings are also multiply attested in early sources …. Conclusion: Jesus appears to have talked about a future Son of Man who would bring God’s kingdom.” (pp. 306–7, emphasis mine)

The ambiguous references to the ‘Son of Man,’ therefore, always relate to his coming in judgement in the end-times. Notice that Ehrman adds, “These sayings are also multiply attested in early sources”; so, it is probably the case.

It follows, therefore, that we have another contradiction in the Bible (a subtle one, perhaps): that is, passages that say that Jesus is the “Son of Man” and passages that say (or at least imply) that the “Son of Man” is someone else.

So much also for the Apostles’ Creed where it says, “from there [heaven] he [Jesus] will come to judge the living and the dead.” Although that is what Christians believe, Jesus himself did not seem to think that he was going to be the judge of all of humanity: as far as he was concerned, the Son of Man was given that responsibility. So, oddly enough, our most ancient Christian creed is not even authentically Christian.

Not convinced yet? Here is another interesting passage from Matthew’s gospel; it portrays Jesus saying,

“When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, ‘Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat [food]: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.’ Then shall the righteous answer him, saying, ‘Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee?’ And the King shall answer and say unto them, ‘Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.’ Then shall he say also unto them on the left hand, ‘Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.’ Then shall they also answer him, saying, ‘Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?’ Then shall he answer them, saying, ‘Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.’ And these shall go away into everlasting punishment: but the righteous into life eternal.” (Matthew 25:31–46, KJV)

First, notice that in this passage, there is absolutely no mention of Jesus: the only reference is to the “Son of Man.” Second, according to this passage, all one must do to enter the “kingdom” of the “Father” (the ‘kingdom of God’ or the ‘kingdom of heaven’) and gain “life everlasting” is to do good deeds to others in need. So basically, all one must do is to observe the core of the Mosaic Law.

Probably needless to mention, this is contrary to Christian theology because one of the tenets of Christianity is to believe in Jesus’s death, resurrection, and his being the Son of God and our Savior to enter the kingdom of God (or heaven). In the above passage, the “righteous” had no clue who the “Son of Man” was, and they still entered God’s kingdom! So, the title “Son of Man,” here could not have originally referred to Jesus: because according to early (and even modern) Christian teaching, one could not possibly enter the kingdom of God (or heaven) unless one knew and acknowledged Jesus as God’s Son and one’s Savior. Consequently, the evangelist Matthew seems to have slipped here. The above gospel passage, therefore, passes the criterion of dissimilarity and, consequently, it’s most probably authentic: that is, what Jesus actually said.

Biblical Scholars

Let me now quote New Testament scholar Bart Ehrman to confirm what I just wrote here: this way, I will be more convincing. He comments as follows on the last passage from Matthew’s gospel:

“The future [last] judgement is based, not on belief in Jesus’s death and resurrection, but on doing good things to those in need. Later Christians—including … Paul … [and] other writers of the Gospel—maintained that it was belief in Jesus that would bring a person into the coming kingdom. But nothing in this passage even hints at the need to believe in Jesus per se: these people didn’t even know him. … The conclusion? The sayings of the passage probably go back to Jesus.” (pp. 312–13, emphasis mine)

Let me reiterate Ehrman’s conclusion here: “The sayings of the passage probably go back to Jesus.” This means they bear much more weight, for us Christians, than any other passages in the New Testament, including those by Paul. Consequently, belief in Jesus as well as ‘substitutional atonement’ (Savior) seem to be false doctrines. In fact, in his book God and Empire, John Dominic Crossan states,

“It is certainly correct … to call Jesus’ death—or in fact the death of a martyr—a sacrifice, but substitution and suffering are not the point of a sacrifice. Substitutionary atonement is bad as theoretical Christian theology just as suicidal terrorism is bad as practical Islamic theology. Jesus died because of our sins, or from our sins, but that should never be misread as for our sins. In Jesus, the [non-violent] radicality of God became incarnate, and the normalcy of civilization’s brutal violence (our sins, or better, Our Sin) executed him. Jesus’ execution asks us to face the truth that, across human evolution, injustice has been created and maintained by violence while justice has been opposed and avoided by violence. That warning, if heeded, can be salvation [well-being].” (pp. 140–41, emphasis in original)

Apparently, the apostles lost Jesus (a great miracle worker) so abruptly that the only way they could make sense of it was assuming it was all part of God’s plan and that Jesus had to die to deliver us from our sins. And that’s what they taught Paul when he converted to Christianity. Paul, being new to Christianity, regurgitated their then-current ‘creed’:

“I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures.” (First Corinthians 15:3, KJV)

But, in fact, there are no Old Testament scriptures saying that the ‘Messiah’ (Jewish for ‘Christ’) must suffer. The Messiah was supposed to be a great Israelite king (the calibre of David and Solomon) who would rule the whole world with God’s help.

It goes without saying, that despite what Christians believe, the above theological concepts are false; they rob God of his impartiality: God gives rain to everyone—good or bad. Since modern Christians equate the kingdom of God to heaven, these doctrines condemn the majority (about 5.5 billion) of humanity to hell, possibly leaving only (about 2.4 billion) Christians who can go to heaven. If this were truly the case, then Satan has defeated God—hands down—throughout the ages.

Although, throughout the gospels, Jesus seems to refer to himself as the Son of Man, in his book God and Empire, also biblical scholar John Dominic Crossan makes it clear that he does not think Jesus adopted the title himself; he believes that the evangelists assigned it to him (p.127): basically agreeing with Ehrman that Jesus is not the Son of Man.

Purgatory

So, it seems Catholics are right in this respect: we probably all have to pay a fair price for our sins in purgatory before we can enter heaven. In other words, Jesus did not pay for our sins, as Protestants believe. Here’s another quote from Matthew’s gospel confirming this:

“For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, there be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” (Matthew 16: 27–28, KJV, emphasis mine)

In other words, Jesus thought that the coming of the kingdom of God (in which God ‘rules’ in our heart) was imminent—within his generation; he was wrong, of course, by two millennia and counting: showing that he was only human: it shows he didn’t know everything, so he couldn’t possibly also be divine (God).

Of course, I don’t believe the punishment for our sins will be eternal. (Refer to my article on “Hell” to see why.) Recall also that, in Jesus’s mind, the ‘kingdom of God’ was a kingdom on earth: in fact, in the ‘Lord’s Prayer’ we still pray “thy kingdom come, thy will be done, on earth” (Catholic Online: “The Our Father,” accessed April 13, 2022, emphasis mine). See my last article on the “Kingdom of God/Heaven.”

In short, most of the time in the gospels, the phrase ‘Son of Man’ refers to Jesus because later Christians assigned this ‘title’ to him; however, in fact, the Son of Man should not refer to Jesus. Jesus himself probably believed that there would be a universal judge inaugurating the beginning of the kingdom of God.

Matthew’s gospel portrays Jesus thinking that the Son of Man will accomplish his task in one fell swoop: like lightning flashes across the sky from east to west.

“For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.” (Matthew 24:27, KJV)

This verse is repeated, almost word for word, in Luke’s gospel. (Luke 17:24)

End Times

According to the gospels, following the coming of the Son of Man, the end of the earth as we know it will ensue. In Matthew’s gospel, the above verse is immediately followed by these words of Jesus:

“Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. … Verily I say unto you, this generation shall not pass, till all these things be fulfilled.” (Matthew 24:29–31, 34, KJV, emphasis mine)

So, Matthew portrays Jesus predicting the end of the earth as we know it prior to the establishment of a brand new one within the then-living generation. The same concept of the ‘end-times’ is also found in Mark’s and Luke’s gospels. (See Mark 13:24–27 & Luke 21:24–28, 31–32, 36)

Notice also that Jesus did not seem to realize that if a single star (like the sun) were to fall upon the earth, it would disintegrate the earth—the earth would not survive the conflagration. However, in those days, people taught that stars were small—the size of a fig, say. This means that, even according to gospel texts, Jesus did not know everything, especially scientific facts: which implies that he was only human; thus showing he cannot be God.

Note, however, that Jesus seems to keep himself distanced from this ‘cleansing’ action: the task is delegated to the Son of Man. Naturally, this conforms with Jesus’s totally-non-violent character.

Jehovah’s Witnesses

Incidentally, Jehovah’s Witnesses (and other Christian denominations) believe there are no humans in heaven, except Jesus, because of the following verse in John’s gospel portraying Jesus telling Pharisee Nicodemus:

“No man hath ascended up to heaven, but he that came down from heaven, even the Son of man which [who] is in heaven.” (John 3:13, KJV)

Of course, their belief crumbles all to dust if Jesus is not the Son of Man himself: in other words, if this is truly the case, not even Jesus is in heaven—by their own teaching.

Still, the Son of Man possibly only existed in Jesus’s imagination: the way he understood Scriptures as written in Daniel; it does not even follow that he really exists. For all we know, it was only a vision or a dream Daniel had: we don’t really know whether what he saw was factual. So the very existence of the Son of Man, even biblically, is questionable. The introduction to Daniel’s dream or vision goes,

“Daniel had a dream and visions of his head upon his bed: then he wrote the dream.” (Daniel 7:1, KJV)

Remember also that Jesus was only human, and keep in mind that the Bible is not a truth factory, either.

Incidentally, Jesus could not possibly have said the last clause “who is in heaven” if he was referring to himself. In writing the last clause “who is in heaven,” the evangelist John seems to have forgotten, momentarily, that Jesus was supposed to be speaking in this account—not the evangelist himself: Jesus could not possibly be in heaven while speaking to Nicodemus. It may be worth clarifying what the evangelist means here. At the time his gospel was being written (i.e., some 70 years after Jesus’s death and resurrection), Jesus had presumably ascended into heaven. Since Jesus was referring to himself in the text, he could not possibly have uttered this clause while speaking to Nicodemus (i.e., while he was still alive); naturally, he only went to heaven after he died and was resurrected. Talk about ‘gospel truth’!

References

Catholic Online: “The Apostles’ Creed,” https://www.catholic.org/prayers/prayer.php?p=220.

Catholic Online: “The Our Father,” https://www.catholic.org/prayers/prayer.php?p=216.

Crossan, John Dominic. God and Empire: Jesus against Rome, Then and Now. New York, NY: HarperOne, 2008. (ISBN: 9780060858315)

Ehrman, Bart D. Did Jesus Exist? The Historical Argument for Jesus of Nazareth. New York, NY: Harper One, 2012. (ISBN: 9780062204608)

Reed, David and Penni Reed. “I Was a JW Elder.” In Investigator 10, 1990 January: http://users.adam.com.au/bstett/JwElderDavidReed10.htm.

The Holy Bible: King James Version. Oxford, UK, 1769.

Kingdom of God/Heaven

Banquet

In his book Did Jesus Exist? New Testament scholar Bart Ehrman explains how the phrase kingdom of God is used in the New Testament: it might be a little surprising to some readers; he writes,

“When people today hear the term kingdom of God, they typically think of heaven, as the place where souls go once they die. But that is not what [was] meant …. For Jesus the kingdom was an actual place, here on earth, where God would rule supreme. … The kingdom was a real tangible place, where love, peace, and justice would prevail.” (p. 305)

Ehrman then refers to a few quotes from the gospels to show this is the case.

Matthew’s gospel portrays Jesus telling his apostles that, in this new kingdom, they were all going to be rulers sitting on thrones and judging the twelve Hebrew tribes; we read,

“Jesus said unto them [his apostles], ‘Verily I say unto you, that ye which have followed me, in the regeneration [new age (NAB)] when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.’” (Matthew 19:28, KJV)

Of course, it goes without saying that, if his apostles were going to be rulers, Jesus would still be above his apostles: that is, he would be their head, or the ‘king,’ of this so-called kingdom of God.

Luke’s gospel portrays Jesus thinking that there would be normal eating and drinking in this new kingdom.

“He [Jesus] said unto them [his apostles], ‘with desire I have desired to eat this Passover [meal] with you before I suffer: For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.’ And he took the cup, and gave thanks, and said, ‘Take this, and divide it among yourselves: For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.’” (Luke 22:15–18, KJV)

And again, Luke’s gospel portrays Jesus warning people that they might be left out of this new kingdom unless they measure up; we read,

“There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.” (Luke 13:28, KJV)

Jesus’s Mission

In my article “Adam and Eve—Original Sin” I argued that the story of Adam and Eve is only a myth and, therefore, no original sin was actually committed; consequently, God never expected Jesus to atone for original sin or our sins. So, what did God desire of Jesus? I believe God begot his Son, Jesus, so that he could show us, through example, the best way to live this gift of life: never to use violence and establish a personal relationship with God.

In fact, John’s gospel portrays Jesus telling the Pharisees, “I am come that they might have life, and that they might have it more abundantly.” (John 10:10, KJV) I don’t think he was talking about riches, here. And elsewhere, the same gospel portrays Jesus telling his apostle Thomas, “I am the way, the truth, and the life: no man cometh unto the Father, but by me.” (John 14:6, KJV) Assuming Jesus did really utter this last clause, I interpret it as ‘through Jesus’s teachings’ because they apply to all humans: that is, not through belief that Jesus is God’s Son, nor through his intercession with the Father.

Humanity, in the time of Jesus, was completely lost: it had no sense of direction; perhaps the same as nowadays, I would dare say. God did not beget his Son to die atoning for our sins; Jesus’s death was a consequence of his mission from his Father. Let me explain why.

In one of the undisputed Pauline letters, First Corinthians, we read,

“Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.” (1 Corinthians 2:6–8, KJV, emphasis mine)

Notice the phrases: “not the wisdom of this world” and “the wisdom of God.” What, exactly, is the “wisdom of this world” and how does it differ from “the wisdom of God”?

Violence has been the drug of choice of humanity throughout all ages. Particularly, Rome’s ‘theology’ at the time of Jesus was: conquer by the violence of war, and once victory is achieved, it would be followed by ‘peace’—the famous Pax Romana, Latin for ‘Roman Peace.’ There would be nobody left in the conquered land, anyway; so, there had to be peace: everybody was killed by the Roman legions.

In this article, I shall show how God gradually guided Jesus what to teach humanity: that the kingdom of God can only come on earth through the non-violent means of justice, sharing, equality, love, kindness, mercy, and truth; followed inevitably by true peace and happiness. Naturally, the rest of the world did not have much faith in this type of behavior. In fact, Matthew’s gospel portrays Jesus saying,

“From the days of John the Baptist until now the kingdom of heaven [i.e., kingdom of God (see next section)] suffereth violence, and the violent take it by force.” (Matthew 11:12, KJV)

[Apparently the evangelist momentarily forgot that Jesus (and not himself) was supposed to be speaking in this verse.] What this verse means is that, since the time of John the Baptist (i.e., around 30 CE) to the time of Matthew’s writing his gospel (i.e., around 80 CE)—that is, for about half a century after Jesus died—Jesus’s opponents had been trying to prevent people from accepting the kingdom of God and to snatch it away from those who had received it by violent means. From experience we know that frequently justice is hindered and injustice perpetrated by violent means. John the Baptist’s and Jesus’s deaths were two obvious examples of such violence—not to mention Peter’s and Paul’s in the mid-60s CE.

Kingdom of Heaven

From various texts in Matthew’s gospel, one can deduce that the author’s congregation was “originally strongly Jewish-Christian” (NAB, p. 10). So, in most instances, the author substituted the expression ‘kingdom of heaven’ for ‘kingdom of God’ out of respect for the name of God, which was normally “avoided by devout Jews of the time” (NAB, Matthew 3:2n).

Let us examine one obvious case, from the synoptic gospels, just to prove the point.

Mark’s gospel portrays Jesus saying,

“Jesus answereth again, and saith unto them [his disciples], ‘Children, how hard is it for them that trust in riches to enter into the kingdom of God! “It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.” (Mark 10:24–25, KJV, emphasis mine)

Luke’s gospel has practically the same thing.

“When Jesus saw that he [the would-be follower] was very sorrowful, he said, ‘How hardly shall they that have riches enter into the kingdom of God! It is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God.” (Luke 18:25, KJV emphasis mine)

But Matthew renders these verses,

“Then said Jesus unto his disciples, ‘Verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.’” (Matthew 19:23–24, KJV, emphasis mine)

That is, Matthew uses the phrases “kingdom of God” and “kingdom of heaven” synonymously.

As mentioned, to Jesus the kingdom of God was a kingdom of justice, non-violence, sharing, equality, peace, happiness, love, kindness, mercy, and truth. However, the phrase “kingdom of heaven” in Matthew’s gospel introduces overtones of the afterlife. This is where and how our confusion started from.

In the above verses by the three synoptic evangelists, Jesus warns us that it is much harder for rich people to join the kingdom of God, which is an earthly kingdom. Of course, he says it in the form of a hyperbole and should not be taken literally; however, it is true that rich and powerful people (addicted to money and power) tend not to play fair and to lord it over others. Obviously, such an attitude is not conducive to an environment of sharing and equality. So, the erroneous conclusion from these verses by later Christian churches (equating the ‘kingdom of God’ or the ‘kingdom of heaven’ to heaven) was that most, if not all, rich people will go to hell. But the kingdom of God (or equivalently the kingdom of heaven) was supposed to be a kingdom on this earth.

It might also interest the reader that, according to Wikipedia, there are other considerations to this rather strange last verse. It says that fifth century CE Christian church patriarch “Cyril of Alexandria … claimed that ‘camel’ was a Greek scribal typo where kamêlos (… camel) was written in place of kamilos, (… meaning ‘rope’ or ‘cable’)” (Wikipedia: “Eye of a Needle,” accessed March 4, 2022).

Still, it is rather impossible to thread a rope through the eye of a needle, but it is more in line with the verse’s exaggeration—it makes more sense.

Alternatively, Wikipedia adds:

“The ‘Eye of the Needle’ has been claimed to be a gate in Jerusalem, which opened after the main gate was closed at night. A camel could not pass through this smaller gate unless it was stooped and had its baggage removed. This story has been put forth since at least the 15th century, and possibly as far back as the 9th century. However, there is no widely accepted evidence for the existence of such a gate” (Wikipedia: “Eye of a Needle,” accessed March 4, 2022).

Personally, I tend to lean toward this latter explanation.

Something like this explanation is a classic example of how biblical concepts become tangled over time. Obviously, this verse became quite an incentive for a rich person to donate one’s wealth to the church on one’s death-bed.

Anyway, the most important point, I want to make here, is that the phrases ‘kingdom of God’ and ‘kingdom of heaven’ in the gospels are one and the same thing. They both mean a somewhat utopian ‘kingdom’ of the heart on this earth and have nothing to do with the afterlife. If the reader is still unconvinced, recall the words of the prayer commonly known as the ‘Lord’s Prayer’ or the ‘Our Father.’ It says, “Thy kingdom come, thy will be done on earth, as it is in heaven”—notice my emphases.

Kingdom of God

The kingdom of God can only come on earth if everyone pitches in.

Imagine a place where people do not drive on one side of the road, they drive any which way they feel like and they have no driving rules. It would be a nightmare trying to get from one place to another. Cars will have to move much more slowly and cautiously. We would drive nowhere close to one hundred kilometers (c. 62 mi.) per hour or faster.

Likewise, think of people’s behavior in a building on fire—they push, stumble, and step on one another: with the result that hardly anyone gets out and saves oneself. Meanwhile, had they tried to organize themselves and move out rationally, and perhaps some of them tried to control the fire in the meantime, many more would be able to escape the fire.

Our solidarity in sin, has, over time, constituted dominating systems that are now equivalent to what one might call ‘powers of evil’ that one person alone cannot defeat. Besides the fact that the whole of society must realize that we must all act together, I doubt whether we can achieve this by ourselves; that is, without any direct help from God himself.

About two millennia ago, Jesus came to help us accomplish this—he jump-started things for us—but after two-thousand-odd years, it still did not happen. It looked like it was going to happen initially:

“All that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat [food] with gladness and singleness of heart, praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.” (Acts 2:44–47)

But it stalled. So naturally we expect Jesus to come a second time to finish the job. But, would a second coming make any difference?

I think a wait of two thousand years for Jesus’s Second Coming should be enough for us to reconsider our thinking. I think God is waiting for us to wake up. We need to give up our drug of choice first—violence. God will help us; but first we must realize what we are doing wrong and decide that we really want to do this together. Then Jesus will be in our midst again, not necessarily physically, but certainly in spirit: when the whole of humanity is living in a kingdom of God’s making.

We figured out that we must drive on one side of the road—that all of us must do it. We have learnt to trust what the other person is going to do on the road. But we have not yet figured out what to do in a burning building. Complete honesty and trust in God are the requirements for his special assistance. Personally, I do not think I could think and act rationally in a burning building—unless God gives me special help at that very moment. I have, however, in the past, experienced special help from God that enabled me to do things that I did not believe I could do. Perhaps the reader has too—on very rare occasions.

Let us, however, for a moment, forget about rare situations like terrorism, ideological or ethnic wars, and burning buildings; let us concentrate on everyday life and share what we have with others: practice will then enable us to do the harder things, when and if the time comes. God assures us that he will be there for us on the side of good and truth, ready to help us. He also assures us that the power of good is greater than the power of evil. Like light has an advantage over darkness: it simply cuts through darkness. He also assures us that doing good to others is contagious and spreads like wildfire or a weed. In fact, Mark’s gospel portrays Jesus saying,

“Whereunto shall we liken the kingdom of God? Or with what comparison shall we compare it? It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth: But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it.” (Mark 4:30–32, KJV)

However, it so happened that in the process of preaching the kingdom of God, Jesus got killed by the church and state of his time; he was an accusatory stumbling-block to both. Jesus (and his Father) probably knew that he was going to end up killed because of this, but he had to show us that in following him, we too will probably have to suffer. Jesus died as a consequence of our sins—because of our sins, because of the way the world had become—not to pay for our sins. It is easy to confuse these two concepts.

The sequence of what normally happens is clearly shown in John’s gospel. First the church accused Jesus.

“The Jews answered him [Pilate], ‘We have a law, and by our law he ought to die, because he made himself the Son of God.’” (John 19:7, KJV)

Then the state accused Jesus.

“But the Jews cried out, saying, ‘If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar.’” (John 19:12, KJV)

Finally, the church joined the state in accusing Jesus.

“The chief priests answered: ‘We have no king but Caesar.’” (John 19:15, KJV)

In failing to recognize a man of God and a miracle-worker, like Jesus, one might wonder where God fitted in the lives of these chief priests.

Jesus came to challenge the social paradigms of his time: proclaiming a better life. He did not come to form his own government; in fact, he apparently avoided kingship according to John’s gospel.

“When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.” (John 6:15, KJV)

He also taught that God and state are compatible.

“Jesus answering said unto them [the Pharisees and Herodians], ‘Render to Caesar the things that are Caesar’s, and to God the things that are God’s.’” (Mark 12:17, KJV)

God is not interested in a political kingdom: he only wants to ‘reign’ in our heart/mind.

John’s gospel portrays Jesus conversing with the Roman governor, Pontius Pilate, during his trial.

“Jesus answered, ‘My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence [here].’ Pilate therefore said unto him, ‘Art thou a king then?’ Jesus answered, ‘Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.’” (John 18:36–37, KJV)

Jesus here declares that his kingdom (the kingdom of God), unlike any other earthly kingdom, is a kingdom of non-violence and truth. He also declared that this is the reason why he was born—to be the king of such a kingdom—hence, the meaning of ‘Christ the King.’

However, Jesus, like God, wants to reign in our heart—he does not desire a political kingdom: politics and God’s kingdom are, therefore, compatible. What is a little harder to understand is the phrase “this world”; it means the world of those days—the Roman Empire: its ideology, which, as I argued, was based on war, victory, and what it called ‘peace.’

Unfortunately, over time, the here and now changed to the hereafter—getting us off the hook. The clause “but now my kingdom is not from hence [here]” may be misleading: we might think it is a kingdom in heaven. Yet, it is a non-violent earthly kingdom, which has heavenly roots: “as it is in heaven.”

Son of God

An interesting and important question is whether Jesus was aware that he had a mission from God, and that he was supposed to promote this ‘kingdom of God.’

In Luke’s gospel, we read that Jesus was conceived by the Holy Spirit who donated a sperm to his mother, Mary; we read,

“The angel [Gabriel] said unto her [Mary], ‘… Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest [God] ….’ Then said Mary unto the angel, ‘How shall this be, seeing I know not a man [have no husband]?’ And the angel answered and said unto her, ‘The Holy Ghost [Spirit] shall come upon thee, and the power of the Highest [God] shall overshadow thee: therefore also that holy thing [offspring] which shall be born of thee shall be called the Son of God.’” (Luke 1:30–32, 34–35, KJV, emphasis mine)

Assuming this was the case, I presume Jesus’s mother, Mary, would eventually have told him about all this. So, I would not be surprised that Jesus may have considered himself to be literally the Son of God, and that he had to do something about it. Incidentally, Mary’s acceptance of such a role (see Luke 1:38) was breathtaking: in those days, adulterers, especially women, were stoned to death (see John 8:5).

Donating a special sperm so that Mary could conceive Jesus is not such a big deal in the grand scheme of things: God can perform much greater miracles; take, for example, the ‘Miracle of the Sun’ near Fatima, Portugal. I believe that Jesus’s virgin birth did happen (see my article on “Mary’s Virginity”) and that, therefore, Jesus is the Son of God par excellence. But then I do not believe that Jesus is also God, or that he existed before his birth—as most of Christianity tends to believe—I think there is only one God, and Jesus is only human.

Roman Empire

In the New Testament, there is hardly any doubt that Jews despised their ruling Romans. For starters they hated paying taxes to Rome, and they considered native tax collectors traitors and even public sinners.

They also hated, in a special manner, the Roman legions. Here is an account of a miracle in Mark’s gospel, supposedly performed by Jesus, showing Jewish sentiments toward the Roman legions.

“They [Jesus and his apostles] came over unto the other side of the sea, into the country of the Gadarenes. And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, who had his dwelling among the tombs; and no man could bind him, no, not with chains: Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. But when he saw Jesus afar off, he ran and worshipped him, and cried with a loud voice, and said, ‘What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.’ For he said unto him, ‘Come out of the man, thou unclean spirit.’ And he [Jesus] asked him, ‘What is thy name?’ And he answered, saying, ‘My name is Legion: for we are many.’ And he besought him much that he would not send them away out of the country. Now there was there nigh unto the mountains a great herd of swine feeding. And all the devils besought him, saying, ‘Send us into the swine, that we may enter into them.’ And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand); and were choked in the sea.” (Mark 5:1–13, KJV, emphasis mine)

I find Jesus’s alleged behavior—allowing the evil spirits to enter the swine—somewhat unbecoming of his general character. Moreover, it seems that two-thousand-odd demons’ possessing one person is unlikely. But then, a legion consisting of several thousand (c. 5,000) legionaries might have personified the devil incarnate to a patriotic Jew.

Although Jesus might have performed an exorcism of some sort, I think the account is exaggerated and shows the hatred the Jews had for Rome and its legions. Whenever a Roman colony rebelled, the Romans sent their legions, and they levelled it to the ground: they were hated and had the worst of reputations. Indeed, they also levelled Jerusalem and destroyed its temple in 70 CE. This miracle account reeks of superstitious overtones too; to the Jews of that time, inside a pig was one of the worst places one could end up in—the pig was such a despicable animal: recall the parable of the prodigal son (Luke 15:15–16). The Roman legionaries’ place was inside pigs. That must have triggered a chuckle.

Furthermore, Jews hated the Roman Empire: revolutions abounded in Israel. The author of Revelation, the exiled John of Patmos, writes against Rome in code form: calling it Babylon (the nation that had exiled the Jews from 597 BCE to 537 BCE), comparing it to a whore, and telling Christians to stop sleeping with the devil, so to speak (Crossan, p. 142).

“I [John of Patmos] heard another voice from heaven, saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.’” (Revelation 18:4, KJV)

Biblical scholars detect erotic language in this verse; it is crudely telling the Christian church, “Interrupt your intercourse with her lest you become infected by her venereal diseases.”

Roman Religion

In his article “Roman Religion,” ancient and medieval history teacher Donald Wasson writes that one wise policy the Roman Empire had was freedom of religion. The Romans did not force anyone to adopt their religion or any of their gods; while, at the same time, they adopted and included most foreign gods with their own—lest the deities might be offended if they did not.

Since the Jews believed in only one God, they did not participate in the worship of the Roman gods, nor did they offer sacrifices to the Roman gods or the emperor—who was declared divine—as the rest of the empire did. Jews were therefore considered ‘atheists’ of some sort by Roman standards, but still they were fairly tolerated because they were firmly established throughout the Roman Empire; albeit they might have been blamed for many a misfortune because of their, so called irreligion (Wasson, accessed March 4, 2022).

So, had the chief priests accused Jesus of claiming to be the ‘Son of God,’ Pilate would have asked them which god and probably told them to get lost. His point would have been that it was a religious matter and that, consequently, it had to be sorted out by the religious authorities.

The problem for the Jews who wanted Jesus dead was that the Romans did not allow capital punishment to be carried out by the local people: only the Roman governor had the authority to execute a death penalty. But the religious authorities wanted Jesus dead for blaspheming—claiming to be literally the Son of God. I cannot say I blame them entirely; we would probably have reacted the same way nowadays if someone were to claim to be, literally, the son of God. So, they had to somehow show the governor conspiracy against the state: a strictly religious accusation would not have been enough for Pilate to consent to capital punishment.

Jesus’s Trial

In John’s gospel, initially the chief priests tried to be elusive in their accusations, but Pilate quickly put them in their place.

“Pilate then went out unto them [the crowd], and said, ‘What accusation bring ye against this man?’ They answered and said unto him, ‘If he were not a malefactor, we would not have delivered him up unto thee.’ Then said Pilate unto them, ‘Take ye him, and judge him according to your law.’ The Jews therefore said unto him, ‘It is not lawful for us to put any man to death.’” (John 18:29–31, KJV)

True, the Jews despised the Roman colonists so much they would never have delivered one of their own to Pilate: probably not even if one was truly a revolutionary.

So that did not go too well with Pilate: they knew they could not execute him. So, they resorted to another plan: trying to explain blasphemy to Pilate.

“The Jews answered him, ‘we have a law, and by our law he ought to die, because he made himself the Son of God.’” (John 19:7, KJV)

But the chief priests probably also knew that this was not going to fly: Pilate could not care less about their laws or religious beliefs.

This was probably something that Jesus had claimed for the longest time. So, why did the chief priests not arrest him for it before? Because it was strictly a religious charge, and that would not have impressed Pilate at all.

They needed something more politically sensitive. Such opportunity was, apparently, given them by Judas Iscariot, who, according to the gospels, is said to have ‘betrayed’ Jesus. So, the crucial question is; when the gospels say that one of Jesus’s apostles, Judas Iscariot, betrayed Jesus: what exactly did they mean, what did he tell the religious authorities to make them think they had enough evidence to have him convicted of a capital offence? What did they pay Judas thirty silver pieces for?

This is what enabled the chief priests to bring out their third ace up their sleeve—the information Judas Iscariot gave them.

“But the Jews cried out, saying, ‘If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar.’” (John 19:12, KJV)

Where did that come from? Jesus never declared himself king.

New Testament scholar Bart Ehrman, in his book How Jesus Became God, explains what probably happened; we must read between the lines, of course. The gospels give us the impression that Judas Iscariot led the Jewish authorities to Jesus at a time when he was away from the crowds. Ehrman does not buy this explanation. He asks why they did not have him followed. Hiring an insider was totally unnecessary; he argues,

“There are reasons for thinking that in fact Judas betrayed something else. Here are two facts to bear in mind. The first is to reaffirm that we have no record of Jesus ever proclaiming himself to be the future king of the Jews, the messiah, in public context. This is never his message. His message is about the coming kingdom to be brought about by the Son of Man. He always keeps himself out of it. The second fact is that when the authorities arrested Jesus and handed him over to Pontius Pilate, the consistent report is that the charge leveled against him at this trial was that he called himself king of the Jews. If Jesus never preached in public that he was the future king, but this was the charge levelled against him at his trial, how did outsiders come to know of it? The simplest answer is that this is what Judas betrayed. Judas was one of the insiders to whom Jesus disclosed his vision of the future. Judas and the eleven others would all be rulers in the future kingdom. And Jesus would be the king. … He told the Jewish authorities what Jesus was actually teaching in private, and it was all they needed.” (pp. 121–22)

Although many gospel verses identify Jesus with the Son of Man, in the next post, by the same title, I shall show that Jesus did not think himself to be this Son of Man. The Son of Man was a character from the book of Daniel to whom was given dominion over God’s kingdom: he would judge and clean up the world in the end-times. It was a misinterpretation by the evangelists identifying Jesus as the Son of Man.

Reading between the lines of the following subtle, probing question, which in John’s gospel the chief priest asks Jesus right after he was arrested, agrees with what Ehrman contends above.

“The high priest then asked Jesus of his disciples, and of his doctrine. Jesus answered him, ‘I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. Why askest thou me? Ask them which heard me, what I have said unto them: behold, they know what I said.’” (John 18:19–21, KJV)

Although the evangelist John portrays Jesus saying nothing different in private than in public, Ehrman argues that Jesus might have said something that could be misconstrued by outsiders. As we saw at the beginning of this article, he apparently told his apostles that in the coming kingdom of God they would all be judges of the Hebrew tribes, and that, by inference, he would be king of Israel. (See Matthew 19:28)

In fact, it is interesting to note that Jesus does not deny most of the Jews’ charges before Pilate. John’s gospel continues:

“Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, ‘Art thou the King of the Jews? Jesus answered him, ‘Sayest thou this thing of thyself, or did others tell it thee of me?’ Pilate answered, ‘Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done?’ Jesus answered, ‘My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence [here].’  Pilate therefore said unto him, ‘Art thou a king then?’ Jesus answered, ‘Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.’” (John 18:33–37, KJV)

After this discussion Pilate realized that Jesus was not a military threat: that Jesus was an idealist; he probably also thought that Jesus was just a dreamer, and so from then on he tried to release him. (See John 19:12)

In fact, he later makes a joke of the phrase ‘king of the Jews.’ After having Jesus scourged, he showed him to the crowd, also crowned with thorns.

“He [Pilate] saith unto the Jews, ‘Behold your King!’ But they cried out, ‘Away with him, away with him, crucify him. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” (John 19:14–15, KJV)

Although it seems Pilate was toying with them, this last sentence must have struck him like a rock. Naturally, Pilate could not risk his career for a simple peasant; so, he went along with them in his verdict and condemned Jesus to death.

“Pilate wrote a title, and put it on the cross. And the writing was ‘Jesus Of Nazareth The King Of The Jews.’” (John 19:19, KJV, emphasis in original)

Thus, Jesus ended up the victim of church and state.

In his book God and Empire, biblical scholar John Crossan writes that people in the first century CE could hardly separate (distinguish between) church and state. The early Christians were not only religious but also political: church and state were like the two sides of the same coin. He points out, for example, that even Caesar’s coins had ‘Divi F’ inscribed, which is short for Divi Filius, meaning ‘Son of God.’ In the first century CE, church and state were synonymous, as the Church of England was a few centuries ago, or Christianity in the Roman Empire after Constantine adopted Christianity as the religion of the state. The ultimate question for the early Christians, therefore, was to whom does the world belong: God or the emperor? And how should it be run? (Crossan, p. 117) So, they adopted the Roman emperor’s titles and invested Jesus with them.

According to Unitarian Universalist Pastor Carl Gregg, in the days of the Roman Empire, it was dangerous to declare God king of the whole world because the emperor occupied that position.

“One aspect of historical Jesus studies that almost all scholars actually agree about is that a central aspect of Jesus’ ministry concerned speaking about the kingdom of God. And to speak about God being king, when Caesar had declared himself divine, was audacious to say the least.” (Gregg, accessed March 4, 2022, emphasis in original)

The phrase ‘whole world’ was synonymous to the Roman Empire.

Why is all this not clearly stated in the gospels? Well, following Jesus’s mandate to preach the gospel to the whole world, Christians wanted to infiltrate the Roman Empire (the whole world of that time). Consequently, they could not openly admit that Jesus might have been construed as an insurgent under Roman law, and that he might have been justly condemned by the Roman authorities; so, Christians blamed his death on Jewish envy of Jesus. In fact, even in the earliest gospel, Mark’s, we read, “For he [Pilate] knew that the chief priests had delivered him for envy.” (Mark 15:10, KJV)

The reader should not be naïve enough to think that there are no politics involved in religion. Everyone knew for whom crucifixion was reserved—revolutionaries: there was no need for the evangelists to emphasize it in their writings. Had Christians admitted that Jesus might have been condemned fairly, they would not have been able to settle anywhere in the Roman Empire. Christians tried to integrate and merge with people in the Roman Empire as unobtrusively as possible. They obviously realized they had to somehow pussyfoot around Jesus’s crucifixion in the Roman Empire.

John the Baptist

John the Baptist was also a special person—by God’s standards, I mean. If one were to believe what Luke’s gospel says, his birth was also almost miraculous; we read,

“There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course [priestly division (NAB)] of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken [advanced] in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, according to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, ‘Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.’” (Luke 1:5–13’ KJV)

In short, although Elizabeth was barren and past her age of fertility, she still conceived a son—John the Baptist. As I argued above, I have no problem with miraculous (or almost miraculous) accounts; in other words, I have no reason to question this account since it does not contradict anything else in the gospels.

Now, according to Luke’s gospel, it also seems that John the Baptist and Jesus were related. Luke continues his account.

“After those days his wife Elisabeth conceived, and hid herself five months, saying, ‘Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.’ And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. And the angel came in unto her, and said, ‘Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women.’ And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, ‘Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest [God]: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob [Israel] for ever; and of his kingdom there shall be no end.’ Then said Mary unto the angel, ‘How shall this be, seeing I know not a man [have no husband]?’ And the angel answered and said unto her, ‘The Holy Ghost [Spirit] shall come upon thee, and the power of the Highest [God] shall overshadow thee: therefore also that holy thing [offspring] which shall be born of thee shall be called the Son of God. And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. For with God nothing shall be [is] impossible.’” (Luke 1:24–37, KJV, emphasis mine)

According to Luke, therefore, Mary and Elizabeth were ‘cousins’; so, chances are that John the Baptist and Jesus knew each other. Now John’s gospel contradicts this (see John 1:31, 33), but since Luke’s gospel was written prior to John’s gospel, I shall assume the former is the correct version of the facts.

Luke continues his account.

“Mary arose in those days, and went into the hill country with haste, into a city of Juda; and entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost [Spirit]: And she spake out with a loud voice, and said, ‘Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her [Mary] from the Lord.’” (Luke 1:39–45, KJV)

So, it is quite clear from this gospel that Elizabeth, John the Baptist’s mother, somehow knew quite well what was going on with Mary’s pregnancy.

John the Baptist, therefore, probably realized that God wanted something special from him, too, because, I presume, his parents told him about his almost miraculous conception and the angel’s apparition telling Zachary that “he shall be great in the sight of the Lord.” (Luke 1:15, KJV) He, therefore, started a mission of preaching repentance of personal sins and baptizing (symbolizing both cleansing and rebirth by immersion in water) people in the River Jordan: he believed there was going to be an imminent cleanup of the whole world executed by God himself.

I also presume that his mother, Elizabeth, eventually told him about Jesus and Mary: that his relative Jesus was miraculously conceived by the direct action of the Holy Spirit. Consequently, John knew that his relative Jesus was someone even more special—by God’s standards, that is.

As a result, in Mark’s gospel, for example, we read about John the Baptist referring to Jesus’s greatness.

“[He] preached, saying, ‘There cometh one [Jesus] mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.’” (Mark 1:7, KJV)

In Luke’s and John’s gospels (Luke 3:16 & John, 1:27), we read practically the same thing.

John the Baptist seems to have had a fiery personality, so he thought that God would come to clean up the whole world violently: that is, disposing of all evildoers in one swoop fell so that the righteous could live in harmony together. In Matthew’s gospel, for example, we read,

“But when he [John the Baptist] saw many of the Pharisees and Sadducees come to his baptism, he said unto them, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet [evidence (NAB)] for repentance: And think not to say within yourselves, “We have Abraham to [for] our father”: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.’” (Matthew 3:7–10, KJV, emphasis mine).

In Luke’s gospel (3:7–9), we read practically the same thing.

But when, decades later, God did not come to clean up the world violently (simply because it is not God’s nature to do such things) all the evangelists toned down John the Baptist’s words foretelling the end of the world as we know it; they wrote that he was only preparing or announcing the coming of Jesus—the Messiah/Christ—the ‘Anointed One’ of God. But that is not quite right; John the Baptist was foretelling a violent divine cleanup of this evil world: like that described in Revelation by the exiled John of Patmos.

John the Baptist might have thought that everything hinged on Jesus, but he was still confused by Jesus’s somewhat passive nature: God’s kingdom, however, was nothing like he or anyone else had expected.

In fact, while he was imprisoned, he sent a couple of his disciples to ask Jesus, point blank, whether he was the Messiah or whether the Messiah was someone else who still had to come.

“Now when John had heard in the prison the works of Christ [Jesus], he sent two of his disciples, and said unto him, ‘Art thou he that should come, or do we look for another?’ Jesus answered and said unto them, ‘Go and shew John again those things which ye do hear and see: “The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.” And blessed is he, whosoever shall not be offended in [shocked by] me.’” (Matthew 11:2–6, KJV)

Jesus here quotes John several verses from Isaiah (26:19; 29:18–19; 35:5–6; 61:1). Was it a prophecy? Possibly! Personally, I just think it was more like Isaiah’s dream-wish. Although some miracles might have happened in Jesus’s time, we know, for a fact, that all the above wonders stopped happening nowadays.

Judas the Galilean

Before I move on to Jesus of Nazareth, I would like to take a quick look at an important historical figure (also mentioned by first-century-CE historian Josephus) who came from Jesus’s backyard, so to speak, and from whom Jesus might have had inspiration.

In his books The Jewish War and Antiquities of the Jews, Josephus labeled Judas’s resistance a fourth philosophy; the other three being: the Pharisees, the Sadducees, and the Essenes. Judas preached that God alone was the ruler of Israel, and therefore no taxes should be payable to Rome: in his opinion, submitting to a Roman tax census was, therefore, equivalent to substituting Rome for God. According to Wikipedia, around 6 CE Judas instigated Jews not to register for Roman tax-paying purposes, and whoever complied with the Romans had his house burned and his cattle stolen by Judas’s followers. (Wikipedia: “Judas of Galilee,” accessed March 4, 2022)

Apparently, however, he used no violence against the more powerful and radically retaliatory Romans. According to Crossan in God and Empire, Judas’s resistance was nonviolent: possibly one of the first of its kind. Judas’s followers were willing to suffer torture, martyrdom, as well as the extermination of their kinsmen; but they were unwilling to pay taxes to Rome. Crossan concludes his introduction of Judas the Galilean,

“Thus, Judas [the Galilean], not Jesus, was the first Galilean to proclaim nonviolent resistance to violent injustice in the first quarter of the first century CE.” (pp. 91–94)

I contend that Jesus, being human, might have learnt something from him.

Jesus of Nazareth

Since most of Christianity believes that Jesus is God (or some pre-existing spirit—like Michael the archangel in human form—Reed, accessed March 4, 2022) we frequently assume that he knew everything in advance. It may come as a surprise to the reader, as it was to me, that Jesus was completely human: he learned from his experience, his mistakes, and others’ mistakes. God did not reveal everything to him up front; however, it seems God provided enough happening around him to formulate a good-enough plan of action: God instructed Jesus like us—gradually.

Like John the Baptist, Jesus also probably knew that God wanted something special from him because, again I presume, Mary and Joseph probably told him about his miraculous birth by the Holy Spirit. They probably also told him about the almost miraculous birth of his relative, John the Baptist; Jesus’s first move, therefore, was to join a man of God he knew almost first hand: he went to be baptized by John.

There is hardly any doubt about Jesus’s baptism by John: all four gospels testify to it, and it sure passes the criterion of dissimilarity that New Testament scholar Bart Ehrman explains in some detail in his book Did Jesus Exist? Briefly, an incident passes the criterion of dissimilarity if it is an odd or embarrassing account that has the ring of truth—like Jesus’s crucifixion, say. (pp. 291–93) Mark simply mentions Jesus’s baptism (Mark 1:9); Matthew tries to justify it (Matthew 3:13–15); Luke practically hides it (Luke 3:21); and John only implies it (John 1:32–34). Ever since I was very young, Jesus’s baptism has always bothered me: baptism with water is presumably a figurative cleansing: so, why did Jesus have to be baptized if he was without sin? Possibly, as a ritual to join John the Baptist’s group: the same way we are first baptized to become Christians.

In God and Empire, Crossan opines that, initially, Jesus also probably thought that God would clean up the world through a swift violent action. However, when John the Baptist got arrested and God did not come to his rescue, he learnt from experience; presumably, he realized that violence was not God’s nature: God only uses conviction and conversion. So, from then on, Jesus started to think that, possibly, God’s kingdom was already present on earth, but in ‘seed form,’ and that it would grow slowly to a tree, or like a weed, to immeasurable proportions. (Crossan, pp. 114–15)

How did Jesus think God’s kingdom was being realized on earth? According to Crossan, it involved healing (especially spiritual healing), getting to know one another by eating together, and looking forward to the coming of a new, divine world order—the kingdom of God. (Crossan, p. 118)

Commensality (sharing meals) is a symbol of equality: the celebration of the Eucharist was originally a full meal. In Corinth, however, Paul still found inequalities in the celebration of the Eucharist—better known as the ‘Lord’s Supper’ or the ‘Breaking of the Bread’ in those days. (1 Corinthians 11:17–34) It consisted of three parts: (1) the breaking of the bread (1 Corinthians 11:23–24), (2) the main meal (1 Corinthians 11:25a), and (3) the passing of the wine cup (1 Corinthians 11:25b–26). The separation of bread and wine at the beginning and end of the meal symbolized the separation of Jesus’s body and blood during his sufferings. (Crossan pp. 170–71)

Crossan explains further that equality does not necessarily mean that everyone gets the same thing or the equivalent. One person might be smaller than another, and one might not require the same amount of food. However, everyone’s needs were satisfied, as usually happens in a normal family. (Crossan p. 159)

Now, I have no doubt that the power of performing miracles helped Jesus jump-start the Christian movement tremendously—especially his own resurrection from the dead. But I also think that from Judas the Galilean he learnt the importance of utter non-violence and not trying to avoid paying taxes to the Roman emperor. He also learnt, from John the Baptist, that normally God does not intervene to protect an individual—not even a good individual: like a good father, he is impartial and lets all his children sort things out among themselves.

Starting with the non-violence principle, for example, when Jesus was arrested the night before he was executed, we read the following incident in Matthew’s gospel:

“Behold, one of them which were with Jesus [Peter (see John 18:10)] stretched out his hand, and drew his sword, and struck a servant of the high priest’s, and smote [cut] off his ear. Then said Jesus unto him, ‘put up again thy sword into his place: for all they that take the sword shall perish with the sword.’” (Matthew 26:51–52, KJV)

Jesus then proceeds to heal the servant’s severed ear. (See Luke 22:51)

And regarding paying taxes, in Mark’s gospel, Jesus tells the Pharisees and Herodians,

“Render to Caesar the things that are Caesar’s, and to God the things that are God’s.” (Mark 12:17, KJV)

Both Matthew and Luke concur. (See Matthew 22:21& Luke 20:25)

Oddly enough, Mark’s gospel portrays Jesus, like John the Baptist, believing that the kingdom of God would come to earth in full bloom within his generation.

“He [Jesus] said unto them [his disciples], ‘Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.’” (Mark 9:1, KJV)

Matthew and Luke have similar verses. (See Matthew 16:28 & Luke, 7:27)

The synoptic evangelists (Mark, Matthew & Luke), and probably Jesus himself, seem to have truly believed this—and so did Paul; but they were wrong by almost two thousand years, and counting. (Crossan, p. 127) I think this is enough proof (at least as far as what the gospels tell us about him) that Jesus was only human. Needless to add, these verses pass the criterion of dissimilarity: Jesus didn’t know everything.

So, one can conclude that although Jesus may have initiated God’s kingdom on earth, he also needed a considerable amount of help from God and human experience—the same way we will need God’s help and to learn from experience to be able to bring it along. Can we bring God’s kingdom to earth by ourselves—without any of God’s help? I would say no. Yet, possibly, God might be waiting for us to make a move. But, what can we do? We do not have the power to perform miracles. What chance do we stand if even Jesus failed? Good question!

Disease is a physical ailment that can be cured. Illness is a mental ailment that can be healed: usually the result of a disease, social environment, or lack of resources. Nobody has miraculous powers to cure; however, modern medicine can cure diseases that Jesus cured—like blindness and leprosy. Moreover, everybody can heal family members and friends by a simple smile, words of kindness and understanding, or financial and physical help. In other words, God’s kingdom can still come to earth as Jesus envisioned it. However, all of us must start from the little things; God will then help us achieve the rest. Matthew’s gospel portrays Jesus saying,

“Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” (Matthew 6:33, KJV)

Religion, patriotism, racism, and sexism all tend to be divisive and, consequently, detrimental to the coming of the kingdom of God. We still have much to learn: especially organized religion, which should be in the forefront promoting human equality.

Finally, Jesus learnt something else from his association with John the Baptist. He also realized that when John was arrested, the latter’s movement stalled and eventually ceased; so, he made sure that the growth of God’s kingdom did not solely depend on him: to Jesus, the concept was more important than its leader. The evangelist Mark describes an interesting incident to this effect.

“John [Jesus’s apostle] answered him [Jesus], saying, ‘Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.’ But Jesus said, ‘Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. For he that is not against us is on our part.’” (Mark 9:38–40, KJV)

Luke relates the same incident, almost word for word. (See Luke 9:49–50) Anybody is welcome to promote God’s kingdom: the more there are of us the better are its chances of success.

John of Patmos

According to Crossan in God and Empire, we have a difference of opinion in the Bible between Jesus and John of Patmos. According to Revelation, John of Patmos also believes that the kingdom of God already existed in his time, but in heaven—not on earth. (Crossan, p. 228) Now, according to Revelation, the kingdom of God will come on earth after the current wicked earth is destroyed by God, and a new one is created; he writes,

“I [John of Patmos] saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, [the] New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, ‘Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.’ And he that sat upon the throne said, ‘Behold, I make all things new.’ And he said unto me, ‘Write: for these words are true and faithful.’” (Revelation 21:1–5, KJV, emphasis mine)

Notice the clauses: “the first earth … passed away,” “the former things are passed away,” and “I make all things new.”

Crossan concludes that, according to Revelation, the kingdom of God will come from heaven to earth, but only after the earth is destroyed—not reformed: that is, by completely replacing the current corrupt earth. On the other hand, Crossan also adds, both Jesus and Paul believed the new world would come about non-violently: that is, by our cooperating together and adopting God’s recommendations of justice and love. (Crossan, p. 230) Thus, even in the first century CE, Jesus’s followers diverged: Paul of Tarsus accepted Jesus’s method of radical nonviolence; John of Patmos did not. (Crossan, p. 142)

John of Patmos, in the last book of the Bible, believed that God must act violently to get rid of all the evil on earth prior to establishing a new divine world order. So, many Christians ended up waiting for God to act violently; while God is probably waiting for us to participate and cooperate with him to change the world non-violently. The Bible, therefore, again contradicts itself in this matter: leaving it wide open to an individual’s or a church’s interpretation.

Jehovah’s Witnesses

To inculcate the last point I make in the previous paragraph, even people who follow the Bible to the point of calling their congregation place the ‘Kingdom Hall,’ Jehovah’s witnesses believe something completely different from mainstream Christianity, either way (i.e., coming from heaven or originating on earth).

According to Jehovah’s witnesses, God’s kingdom on earth will be ruled by 144 thousand people from heaven—with Jesus as king there. Only the righteous will be left on earth, and they will live harmoniously forever in an earthly paradise: very much like the original garden of Eden in Genesis.

The righteous will be granted immortality: that is, resurrected from the dead never to die again. The wicked will die permanently after being punished for their sins in fire. Jesus will then supposedly rule God’s kingdom for a thousand years and then give it back to his Father—God. (Watch Tower Bible and Tract Society, “Good News from God!” pp. 14–15)

Conclusion

In the Lord’s Prayer, we Christians pray for God’s kingdom to come on earth daily; but most of us, early Christians included, do not know or follow what Jesus preached.

References

Crossan, John Dominic. God and Empire: Jesus against Rome, Then and Now. New York, NY: HarperOne, 2008. (ISBN: 9780060858315)

Ehrman, Bart D. Did Jesus Exist? The Historical Argument for Jesus of Nazareth. New York, NY: Harper One, 2012. (ISBN: 9780062204608)

Ehrman, Bart D. How Jesus Became God: The Exaltation of a Jewish Preacher from Galilee. New York, NY: Harper One, 2014. (ISBN: 9780061778186)

Gregg, Carl. “What Is the Gospel According to You? Three Meanings of ‘Good News’ in Mark 1” in Patheos (posted January 14, 2012): https://www.patheos.com/blogs/carlgregg/2012/01/what-is-the-gospel-according-to-you/.

Josephus, Flavius Titus. Antiquities of the Jews. c. 94 CE.

Josephus, Flavius Titus. The Jewish War. c. 75 CE.

New American Bible: Revised Edition (NAB). Totowa, NJ: Catholic Book Publishing Corp., 2010. (ISBN: 9780899429519)

Reed, David and Penni Reed. “IWas a JW Elder” in Tripod (posted January 10, 1990): https://ed5015.tripod.com/JwElderDavidReed10.htm.

The Holy Bible: King James Version (KJV). Oxford, UK, 1769.

Wasson, Donald L. “Roman Religion” in World History Encyclopedia (posted November 13, 2013): https://www.worldhistory.org/Roman_Religion/.

Watch Tower Bible and Tract Society of Pennsylvania. “Good News from God!” Georgetown, ON: Watch Tower Bible and Tract Society of Canada, 2012: https://www.jw.org/en/library/books/good-news-from-god/.

Wikipedia s.v. “Eye of a Needle”: https://en.wikipedia.org/wiki/Eye_of_a_needle (last edited February 24, 2022).

Wikipedia s.v. “Judas of Galilee”: https://en.wikipedia.org/wiki/Judas_of_Galilee (last edited January 13, 2022).

Mary’s Virginity

Birth of Jesus

A Christian doctrine that has been heavily attacked is whether Jesus was born of a virgin: in other words, that he had no human father but was divinely conceived. According to two of the canonical (official) gospels, Matthew & Luke, God donated a sperm, directly, to his mother Mary—through the Holy Spirit, “the giver of life” (The Nicene Creed). Jesus thus qualified, literally, as the ‘Son of God.’ Indeed, in one of the undisputed Pauline letters, Galatians, we read, “It pleased God … to reveal his Son in [to (ESV)] me.” (Galatians 1:15–16, KJV, emphasis mine) Now, recall that Paul was a contemporary skeptic of Christianity and persecuted Christians prior his conversion; so there is enough reason to believe what he says here. Moreover, according to the New American Bible, Galatians was possibly written as early as around 50 CE (p. 283); it is therefore one of the most reliable New Testament scriptures. Furthermore, even though the Jews kept track of the male descendants of King David (and Levites, i.e., priests), there’s hardly any doubt that Jesus’s father is unknown. But what if Mary was raped, say, by a Roman soldier, as detractors of Christianity claim? One must admit that if the father is unknown, it is much more likely that the mother was raped rather than that a virgin conceived a child: in practice, the latter case requires nothing less than a ‘miracle.’

Jesus’s Virgin Birth

In Luke’s gospel, we read that Jesus was conceived by the Holy Spirit’s donating a sperm to Jesus’s mother, Mary; we read,

“The angel [Gabriel] said unto her [Mary], ‘Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest ….’ Then said Mary unto the angel, ‘How shall this be, seeing I know not a man [have no husband (WNT)]?’ And the angel answered and said unto her, ‘The Holy Ghost [Spirit] shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing [offspring (WNT)] which shall be born of thee shall be called the Son of God.’” (Luke 1:30–32, 34–35, KJV)

Assuming this was the case, I presume Jesus’s mother, Mary, would eventually have told him about all this. So, I wouldn’t be surprised that Jesus may have considered himself to be literally the ‘Son of God,’ and probably thought that he should do something about it. Incidentally, Mary’s acceptance of such a role (Luke 1:38) was breathtaking: note that, in those days, adulterers, especially women, were stoned to death (see John 8:5).

Now, is there any historical evidence supporting this belief—Jesus’s virgin birth or divine conception—outside the gospels? One must admit that there is hardly any evidence for it; in fact, there is evidence against it. In the Jewish Talmud, which is a collection of rabbinic discussions completed around 500 CE, we read that Mary conceived Jesus of a Roman soldier named Tiberius Julius Abdes Panthera (or Pantera). However, according to historian, Christian apologist, editor, and academic Edwin Yamauchi, this was only the result of a false ‘rumor.’ Still, in a strange kind of way, it suggests that there was something unusual about Jesus’s birth. It seems to be a case of “methinks thou doth protest too much.” (Shakespeare, Hamlet, Act III, Scene II) As investigative journalist and author of several books Lee Patrick Stroble rightly points out in his book The Case for Christ, had everything been normal, regarding Jesus’s birth, there would have been no such controversy. So, we only have indirect evidence supporting Jesus’s supposed virgin birth (Strobel, p. 86). Let us now take a closer look at this contrary evidence.

In his book The Bible Fraud, author of several other religious books Tony Bushby writes,

“The Talmud writers mentioned Jesus’ name twenty times and quite specifically documented that he was born an illegitimate son of a Roman soldier called Panthera, nicknamed the ‘Panther’. Panthera’s existence was confirmed by the discovery of a mysterious tombstone at Bingerbrück in Germany. (Bushby, “Just Who Were the Parents of Jesus,” accessed November 23, 2021) The engraving etched in the headstone read:

“Tiberius Julius Abdes Panthera, an archer, native of Sidon, Phoenicia, who in 9AD was transferred to service in Rhineland (Germany).” (Smith)

Most modern historians preclude the possibility of miracles; but, as I show in my book Is God a Reality?, miracles do happen—albeit rarely. (Attard, Is God a Reality?, pp. 283–324) New Testament scholar and pastor, Ben Witherington, reviewing religious studies professor James Tabor’s book The Jesus Dynasty, deplores this assumption by modern historians; he writes,

“I must confess that one of the things that bothers me about some modern historical reconstructions of the life of Jesus is that there is no openness at all to what we would call the miraculous, or it might be better to call it divine irregularity. I see no reason why divine intervention should be ruled out of the equation ‘ab initio’ (i.e., from the beginning). It is not a good historical principle to rule out causes of events in advance of examining the evidence (Witherington, accessed November 23, 2021).

Of course, he adds, we should not go to extremes and interpret everything supernaturally; as, for example, attributing every ailment or disease to an evil spirit: all evidence should be evaluated critically but with an open mind. He continues,

“I might add as well that the assumption ‘miracles cannot happen and therefore do not happen’ is equally a faith assumption. It is not based on empirical evidence or a careful study of history. There are thousands of credible testimonies to the contrary even in our own era. (Witherington, accessed November 23, 2021)

Witherington then proceeds to challenge the above calumny against Jesus’s mother, Mary; he writes,

“[The] story first appears in a work written by a Greek philosopher named Celsus (circa A.D. 178) … [and] the earliest Jewish [Talmud] text which includes this idea is … certainly not a first century text at all, and indeed it was written at a time when the polemics between early Christianity and early Judaism were in high gear. The same can be said about the text from Celsus, only in that case the debating partner is a pagan. … These stories about Pantera are the later rebuttals to the claim that Jesus was born of a virgin. … The names Tiberius Julius suggest that this soldier was a slave who became a freedman and a soldier. [Emperor] Tiberius came to rule in A.D. 14 so he [Pantera] cannot have received this name before that time. Presumably he received the name and the Roman citizenship for his service in the army, which again places that service after A.D. 14. Now the gravestone also mentions that this soldier’s unit was the first cohort of archers and we also learn that this man served some 40 years in the army, dying at the age of 62. … This in turn would mean he became a soldier at the age of 22.” (Witherington, accessed November 23, 2021)

Now, according to historian Adolph Deissman, Pantera died around 50 CE; if this be the case, Pantera would have been born around 12 BCE. So, Panthera was only about seven years old when Jesus was born around 5 BCE. Witherington concludes,

“Pantera was not a Roman soldier in 2-6 B.C. the period in which Jesus was born …. If indeed this Cohort of archers went to Dalmatia in A.D. 6 and then on to the Rhine in A.D. 9, as Tabor avers (p. 69), then our man Pantera was not even yet with them it would appear, or if he was, he had only just become a solider in the first decade of the current era [A.D. 1–10/1–10 CE], not in the period 2-6 B.C. In other words, the calculations are off by a least a decade if not more. … I would say there are too many weak links in this whole line of thinking …. What is troubling about this suggestion in any case is that it ignores that Mary grew up in a strict honor and shame culture and every indication we have is that she was exceedingly young when she became betrothed and pregnant—probably, as Tabor suggests, barely a teenager.” (Witherington, accessed November 23, 2021)

Naturally, this begs the question of how a thirteen-year-old girl could have met Pantera in a different province, Phoenicia, forty-odd miles away when he was not yet a soldier. But then, some skeptic might still argue that it might have been another Roman soldier who impregnated Mary. It is not unheard of that Roman soldiers raped Jewish women in the first century CE. However, still, young girls, in those days, were watched very closely and never allowed to be alone with a strange man—let alone a pagan.

What I think clinches this argument is the Nazoreans website’s pointing to a couple of anachronisms in the engraving on Panthera’s headstone; it has,

“The term AD [i.e., anno Domini] was not in use until Pope Gregory XIII (1502–1585) and the term Rhineland was not in use during that time frame [first century CE].” (Nazoreans, accessed November 24, 2021)

The anno Domini (Latin for “in the year of the Lord,” i.e., Jesus) time-scale was conceived by a sixth century CE monk; that is, five-hundred-odd years later. (Wikipedia s.v. “Anno Domini,” accessed November 24, 2021) The engraving, therefore, must have been a fake. The Nazoreans website opines further,

“The inscription may have been made by someone during the Middle Ages who had knowledge of the true identity of the Gospel Jesus garnered [collected] from Jewish documents burned by the Church during the 15th century.” (Nazoreans, accessed November 24, 2021)

The Talmud, therefore, only repeats Celsus’s calumny that Mary had an illegitimate child; but that was one-hundred-and-eighty-odd years later: at a time when there were probably no more records in existence.

Now, the Jews despised the ruling Romans extremely; so, the Talmud authors did not just say that Jesus was illegitimate, but that he was the son of a Roman soldier: to denigrate him even further in Jewish eyes. In other words, it has the ring of a fabrication: recall that Jews and Christians were enemies for centuries. Of course, the raping and impregnating of Jewish girls by Roman soldiers were quite common in first-century Israel: so, it was easy to sell without one’s asking for more evidence. Still, this calumny against Mary did not arise until late in the second century CE: thus, it seems to have been merely an attempt to combat the concept of a virgin birth given in the gospels.

Now, according to Pastor Wayne Jackson, there seems to be compelling evidence that genealogy records were kept in the Jerusalem Temple, at least for the descendants of Levi, (the priests because they could only inherit their offices) and for the descendants of David (since the Messiah was supposed to have Davidic ancestry). The Jews did not seem to keep track of women—only men. However, these records seem to have all been destroyed in 70 CE: that is, when the Romans destroyed most of Jerusalem including its temple by fire. (Jackson, accessed November 24, 2021) Still, if this be the case, then up until 70 CE, the records should have shown whether Joseph was Jesus’s father or not because Joseph was of the line of David. Apparently, the records did not show that Joseph was Jesus’s father; so, no one could come up with a name for Jesus’s father at the time of Jesus or a few decades later. That is why, earlier in this article, I pointed out that there seems to have been something unusual about Jesus’s birth.

In fact, both Matthew’s (1:1–17) and Luke’s (3:23–38) gospels give us a genealogy of Jesus even though they were written significantly later, namely, around 80 CE and 90 CE respectively (NAB pp. 10, 96): that is, about three generations after Jesus’s birth. Apparently, these records the evangelists referred to did not show that Joseph was Jesus’s father; unless, of course, they were both lying through their teeth.

Despite this, so-called negative evidence, I am still willing to concede that such evidence is not strong enough to prove, without the shadow of a doubt, that Jesus was conceived directly by the Holy Spirit. So then, why do I still believe that he is truly the Son of God?

There is compelling evidence for Jesus’s ‘divine’ conception and his resurrection from the dead in Paul’s undisputed letters as well as Jesus’s reputation of a miracle-worker in first-century-CE historian Josephus’s writings—as I have shown in my book, Is God a Reality? (Attard, pp. 306–24) To me, this triple evidence proves, satisfactorily, that Jesus was a special person—by God’s standards, that is. This is where, in my opinion, faith parts from reason: when there is enough compelling evidence. If you personally see a miracle, do you still not believe it is a miracle? However, most of the time, our faith is what we’ve been told even though it goes against reason, and if you look closely, it boils down to superstition.

Donating a special sperm so that Mary could conceive Jesus is not such a big deal in the grand scheme of things: God can perform much greater miracles; take, for example, the ‘Miracle of the Sun’ near Fatima, Portugal (Attard, pp. 284–95). I do believe that the Jesus’s virginal conception did indeed happen and that, therefore, Jesus is the Son of God, literally—the same way a human father conceives a son. But then I do not believe that Jesus is also God, or that he existed before his birth—as most of Christianity tends to believe. I think there is only one God, and Jesus was only human. Technically, we are all ‘sons of God’ since God created all of humanity (directly or indirectly); but Jesus is the ‘Son of God’ par excellence.

Mary’s Perpetual Virginity

When one uses the term ‘virgin birth,’ one refers to Jesus’s virginal conception through the miraculous action of the Holy Spirit. When one uses the term ‘perpetual virginity,’ one refers to Mary’s subsequent virginity after the birth of Jesus, her firstborn (Luke 2:7). In his book Papal Sin, Catholic historian Garry Wills tells us that around the end of the fourth century, both Christian theologians Augustine and Jerome cast a dark shadow on sex: almost everything sexual became taboo—a kind of necessary evil. Consequently, celibacy and virginity became the ideal way of Christian life. Mary, presumably being the perfect Christian, was therefore claimed to be a virgin too—a perpetual virgin, of course. In the Middle Ages, Christians even claimed Mary’s hymen was miraculously unbroken in giving birth to Jesus: thus preserving also her physical virginity. (Wills, p. 209) But by virginity one also normally means never having had sexual intercourse, and this is the only meaning I shall adopt in this article.

Although it is a Catholic ‘dogma’ (obligatory belief), the problem with the concept of Mary’s perpetual virginity is that the New Testament does not seem to support it. Following are several quotes saying that Jesus had brothers and sisters. The word used in the Greek original is adelphos.

“When the sabbath day was come, he [Jesus] began to teach in the synagogue: and many hearing him were astonished, saying, ‘From whence hath this man these things? And what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Is not this the carpenter, the son of Mary, the brother [adelphos] of James, and Joses, and of Juda, and Simon? And are not his sisters [adelphai] here with us?’ And they were offended at him.” (Mark 6:2–3, KJV, emphasis mine; see also Matthew 13:54–57)

“While he [Jesus] yet talked to the people, behold, his mother and his brethren [adelphoi] stood without, desiring to speak with him. Then one said unto him, ‘Behold, thy mother and thy brethren [adelphoi] stand without, desiring to speak with thee.’” (Matthew 12:46–47, KJV, emphasis mine; see also Luke 8:19–20)

“After this he [Jesus] went down to Capernaum, he, and his mother, and his brethren [adelphoi], and his disciples: and they continued [stayed (ESV)] there not many days.” (John 2:12, KJV, emphasis mine)

“After these things Jesus walked [went about (ESV)] in Galilee: for he would not walk [go about (ESV)] in Jewry [Judea (ESV)], because the Jews sought to kill him. Now the Jew’s feast of tabernacles was at hand. His brethren [adelphoi] therefore said unto him, ‘Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest. For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world.’ For neither did his brethren [adelphoi] believe in him.” (John 7:1–5, KJV, emphasis mine)

Even Paul confirms this in his undisputed letters.

“Then after three years I [Paul] went up to Jerusalem to see Peter, and abode with him fifteen days. But other of the apostles saw I none, save James the Lord’s brother [adelphon].” (Galatians 1:18–19, KJV, emphasis mine)

“Have we [apostles] not power to lead about [take along (ESV)] a sister, a wife, [a Christian sister as our wife (WNT)] as well as other apostles, and as the brethren [adelphoi] of the Lord, and Cephas [Peter]?” (First Corinthians 9:5, KJV, emphasis mine)

Besides confirming it in his gospel, the evangelist Luke confirms it in his Acts of the Apostles.

“When they [the apostles] were come in, they went up into an upper room, where [they (ESV)] abode both [?] Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes [the Zealot (ESV)], and Judas the brother [son (ESV)] of James. These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren [adelphois].” (Acts 1:13–14, KJV, emphasis mine)

So, in my opinion, there is hardly any doubt that, according to the New Testament, Jesus had four brothers and at least two sisters (plural); it seems, therefore, that Mary had at least six more children after Jesus.

Still, the Catholic Church denies this, saying that Jesus had cousins or relatives not brothers and sisters. Yet, one can clearly see in the above quotes, that the Greek original uses adelphoi (sing. adelphos) and adelphai (sing. adelphe) respectively for the English words ‘brothers’ and ‘sisters.’

Now, according to the (Catholic) New American Bible, in Semitic languages, the words ‘brother’ and ‘sister’ not only apply to full-siblings but also to half-brothers, half-sisters, nephews, nieces, and cousins. (NAB, Mark 6:3n; see also Genesis 14:16, 29:15 & Leviticus 10:4) Although one should not explain away an unusual usage of a Greek word by referring to its Semitic usage, there is some justification in taking such latitude in meaning because the Septuagint (a Greek translation of the Hebrew Bible) often renders the Hebrew ’āh as adelphos (e.g., the Old Testament verses cited above). Still, the New American Bible ends its note with,

“The question of meaning here would not have arisen but for the faith of the church in Mary’s perpetual virginity.” (NAB, Mark 6:3n)

In other words, the Catholic Church is stretching the meaning of the Greek word adelphos to conform to its dubious doctrine, which, incidentally, the Protestants no longer adhere to, although the Orthodox Church still does.

There are several passages in the New Testament where the Greek word adelphos most probably means full-siblings, which no one questions. For example,

“Jesus, walking by the sea of Galilee, saw two brethren [adelphous], Simon called Peter, and Andrew his brother [adelphon], casting a net into the sea: for they were fishers. … And going on from thence, he saw other two brethren [adelphous], James the son of Zebedee, and John his brother [adelphon], in a ship with Zebedee their father, mending their nets; and he called them.” (Matthew 4:18, 21, KJV).

However, in all fairness, the Greek adelphos is also used for half-siblings, even in the New Testament.

“Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren [adelphous].” (Matthew 1:2, KJV)

Jacob (or Israel) had twelve male children (the twelve tribes of Israel) through four wives/concubines (Wikipedia s.v. “Jacob,” accessed November 25, 2021); so the word adelphous is also used for half-siblings in this New Testament text. Similarly,

“Herod [Antipas] himself had sent forth and laid hold upon [seized (ESV)] John, and bound him in prison for Herodias’ sake, his brother [adelphou] Philip’s wife: for he had married her.” (Mark 6:17, KJV)

Philip the tetrarch was the half-brother of Herod Antipas. (Wikipedia s.v. “Philip the Tetrarch, accessed November 25, 2021)

On the other hand, in the New Testament we find a different Greek word for ‘cousin,’ namely, anepsios. (Douglas Jacoby, accessed November 25, 2021) In Colossians, we read,

“Aristarchus my [Paul’s] fellowprisoner saluteth you, and Marcus, sister’s son [cousin (ESV)—anepsios] to Barnabas, (touching [concerning (ESV)] whom ye received commandments [instructions (ESV)]: if he come unto you, receive him).” (Colossians 4:10, KJV)

I think this last verse clinches the argument that the above quotes concerning Jesus’s brothers and sisters are not talking about cousins but of full-siblings or half-siblings. Technically, they could only be half-siblings since Jesus was presumably conceived by the Holy Spirit, and they can only be Mary’s children—not Joseph’s. In other words, if one believes the Bible is God’s Word and that it is infallible, they must be Mary’s children. But if, for the sake of argument, they were half-siblings to ‘outsiders,’ so to speak, for Mary to remain a virgin, they must have been Joseph’s children. If they were Joseph’s children from a previous marriage, they would all have been older than Jesus since Jesus was Mary’s ‘firstborn’ (Luke 2:7). Naturally, if they were Mary’s children through Joseph, they would all have been younger than Jesus.

In its article “Was Joseph Married before Mary?” the Got Questions website unequivocally opines,

“The suggestion that Joseph was married previous to being mentioned in Scripture as Mary’s betrothed is completely fictional. … There is no scriptural evidence, or even a subtle suggestion, that Joseph was married to anyone but Mary.” (Got Questions, accessed November 25, 2021)

I think the article also makes a good case that the scriptural evidence strongly suggests the opposite. Let me try and follow it here. The article first refers to the verse,

“But he [Joseph] did not consummate their marriage until she [Mary] gave birth to a son. And he gave him the name ‘Jesus.’” (Matthew 1:25, NIV, emphasis mine)

The article contends that the word “until” in this verse implies “a change to the first action” (Got Questions, accessed November 25, 2021): in other words, that their marriage was consummated afterwards.

The website also contends that the verse,

“she [Mary] brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger,” (Luke 2:7, KJV)

suggests that Mary had more children than one.

However, the New American Bible argues that,

“The Greek word translated ‘until’ does not imply normal marital conduct after Jesus’ birth, nor does it exclude it.” (NAB, Matthew 1:25n)

And the phrase “first born son” does not necessarily imply that Mary had other children after Jesus was born; it only happens to be a legal description indicating that Jesus possessed the rights and privileges of a firstborn son. (NAB, Luke 2:7n)

Where, I think, the website article wins the argument is the circumstantial evidence we find scattered in the Gospels.

(1) First, had Joseph any children, they would most probably have been mentioned in the couple’s trip to Bethlehem mentioned in Luke’s gospel (Luke 2:1–20); although, according to Wikipedia Joseph’s children did not have to be present, but then neither was Mary’s presence required.

“Every paterfamilias [Latin for ‘father of the family’] had to appear in person before the [Roman] censors. … First he had to give his full name … and that of his father … and he was likewise obliged to state his age. He was then asked, ‘… do you have a wife?’ and if married he had to give the name of his wife, and likewise the number, names, and ages of his children, if any.” (Wikipedia s.v. “Roman Censor,” accessed November 25, 2021)

Still, Luke ‘makes’ Mary, despite being close to delivering baby Jesus, go for the census with Joseph: thus enabling Jesus to be born in Bethlehem (c. 158 km away) as supposedly prophesied by Micah (5:2, KJV).

(2) Second, in Matthew, we read about the couple’s flight into Egypt:

“When they [the magi/wise men] were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, ‘Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for [King] Herod will seek the young child to destroy him.’ When he arose, he took the young child and his mother by night, and departed into Egypt: and was there until the death of Herod. … But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, saying, ‘Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child’s life.’ And he arose, and took the young child and his mother, and came into the land of Israel.” (Matthew 2:13–15, 19–21, KJV)

The article points out that there is absolutely no mention of any children in this passage (Got Questions, accessed November 25, 2021); they could not possibly have been left behind alone for several years if Joseph was their father: such a scenario is implausible, to say the least.

The final possible scenario is that Joseph married his first wife when he was very young, at age fifteen, say; had six children, and his wife died at the last childbirth: this brings Joseph to age twenty-one, say. Allowing fifteen-odd years for all his children to reach adulthood and leave home, brings Joseph to about thirty-six years of age when he was betrothed to Mary, who was about fifteen years old, say. It was not unheard of, in those days, that older men married much younger women, so I must concede that this scenario is plausible.

However, according to John’s gospel, we read that right after the wedding at Cana,

“He [Jesus] went down to Capernaum, he, and his mother, and his brethren [adelphoi], and his disciples: and they continued [stayed (ESV)] there not many days.” (John 2:12, KJV)

Had Jesus’s brethren been living with their wives in their own homes for some thirty-odd years, why would they go to Capernaum with their mother/step-mother for a few days? Their wives are not even mentioned here either. I think the text implies they were still living with their mother.

On the other hand, the account also makes one conclude that Joseph was not around any longer; meaning, he was probably dead: which suggests that he either was somewhat older than Mary or that he died quite young.

According to Wikipedia, the doctrine of Mary’s perpetual virginity stands on “shaky scriptural foundations,” consequently most modern Protestants reject it. (Wikipedia s.v. “Perpetual Virginity of Mary,” accessed November 25, 2021).

Roman Catholics, generally, believe what they are told: namely, that Mary remained a virgin after Jesus was born, but the majority of biblical scholars think otherwise. The Gospels only say that Jesus was born of Mary through the Holy Spirit (not through Joseph) but they do not say that Mary and Joseph never had sexual relations despite being married. The indications in biblical texts, reading them candidly without any preconceived notions, are that Joseph and Mary had six or more children together after Jesus was born. Of course, whether Mary remained a virgin or not, does not mean that she did anything wrong, either way, since she was married to Joseph.

References

Attard, Carmel Paul. Is God a Reality?—A Scientific Investigation. Bloomington, IN: iUniverse, 2017. (ISBN: 9781532012228)

Bushby, Tony. “Just Who Were the Parents of Jesus?” Excerpts from: The Bible Fraud: An Untold Story of Jesus Christ. https://www.bibliotecapleyades.net/biblianazar/esp_biblianazar_7.htm.

Bushby, Tony. The Bible Fraud: An Untold Story of Jesus Christ. Brisbane, Queensland, Australia: Pacific Blue Group, 2001.

Catholic Online; Prayers: “The Nicene Creed.” https://www.catholic.org/prayers/prayer.php?p=495.

Celsus. On the True Doctrine. c. 178 CE.

Center for Online Judaic Studies (COJS): “Tosefta Hullin 2–24 Rabbi Eliezer and the Heretic.” http://cojs.org/tosefta-hullin-2-24-rabbi-eliezer-and-the-heretic/.

Douglas Jacoby: “Linguistic Insight: Adelphos,” posted 2000. https://www.douglasjacoby.com/linguistic-insight-adelphos/.

Got Questions: “Was Joseph Married before Mary?” last updated April 26, 2021. https://www.gotquestions.org/Joseph-married-before-Mary.html.

Holy Bible: New International Version (NIV). Colorado Springs, CO: Biblica, 2011.

Jackson, Wane. “The Importance of Messianic Genealogy” in Christian Courier. https://www.christiancourier.com/articles/1556-the-importance-of-messianic-genealogy.

Nazoreans: “Problems with the ‘Bible Fraud’ Timeline.” http://nazoreans.com/bible_fraud_timeline.html.

New American Bible: Revised Edition (NAB). Translated from the original languages, authorized by the Confraternity of Christian Doctrine, and approved by the United States Confraternity of Catholic Bishops. Totowa, NJ: Catholic Book Publishing Corp., 2010. (ISBN: 9780899429519)

Shakespeare, William. The Tragedy of Hamlet, Prince of Denmark. UK, c. 1600.

Smith, Morton. Jesus the Magician. New York, NY: Harper & Row, 1978.

Strobel, Lee. The Case for Christ. Grand Rapids, MI: Zondervan, 1998. (ISBN: 0310209307)

Tabor, James. The Jesus Dynasty. New York, NY: Simon and Schuster, 2006.

The Holy Bible: English Standard Version (ESV). Wheaton, IL: Crossway Bibles, 2016.

The Holy Bible: King James Version (KJV). Oxford, UK, 1769.

Weymouth New Testament (WNT). Translated by Richard Francis Weymouth, and edited by Hampden-Cook. New York, NY: Baker & Taylor Company and London, UK: James Clarke & Company, 1903. Revised by James Alexander Robertson in 1929.

Wikipedia s.v. “Anno Domini,” last edited November 21, 2021. https://en.wikipedia.org/wiki/Anno_Domini.

Wikipedia s.v. “Jacob,” last edited November 23, 2021. https://en.wikipedia.org/wiki/Jacob.

Wikipedia s.v. “Perpetual Virginity of Mary,” last edited November 20, 2021. https://en.wikipedia.org/wiki/Perpetual_virginity_of_Mary.

Wikipedia s.v. “Philip the Tetrarch,” last edited November 4, 2021. https://en.wikipedia.org/wiki/Philip_the_Tetrarch.

Wikipedia s.v. “Roman Censor,” last edited August 16, 2021. https://en.wikipedia.org/wiki/Roman_censor.

Wills, Garry. Papal Sin: Structures of Deceit. New York, NY: Image Books, 2001. (ISBN: 0385494114) Witherington, Ben. “Did Jesus Found a Dynasty?—James Tabor’s New Book” in Beliefnet, posted April 13, 2006. https://www.beliefnet.com/columnists/bibleandculture/2006/04/did-jesus-found-a-dynasty-james-tabors-new-book.html.

Gospel

Gospel according to John

No doubt, we often hear the word ‘gospel,’ but, personally, I must admit that, for decades, I didn’t really understand what it meant. As I’ll also show in this article, even before the writing of the Gospels, Paul’s authentic letters used the same word but with a different meaning, thus creating even more confusion to the Bible reader. This article aims at clarifying its intended meanings.

In his article “What Does ‘Gospel’ Really Mean?” Christian apologist James Warner Wallace explains,

“The word ‘gospel’ is derived from an Anglo-Saxon word, ‘godspel’, or ‘good story’ and was substituted for the original Greek word ‘euaggelion’ [pronounced ‘euangelion’] which first signified ‘a present given to one who brought good tidings’, or ‘a sacrifice offered in thanksgiving for such good tidings having come’. In later Greek uses, it was employed for the good tidings themselves.” (Wallace, accessed November 1, 2021)

Probably needless to add, from the Greek word euangelion, we get the English word ‘evanvelist’ for a ‘gospel author.’

Minister of the Unitarian Universalist Congregation Carl Gregg elaborates,

“According to scholars of ancient Rome, gospels in the Roman Empire were typically ‘Roman propaganda.’ Recall that the Greek word we transliterate as ‘gospel’ literally means ‘good news.’ Thus, Roman gospels would herald the good news of a Roman ‘military victory … or of the ascension to power of a new emperor.’ Imperial subjects in the Roman empire, would be all too familiar with Roman gospels because it was in Rome’s interest to spread Roman military and political propaganda in order to keep the famous peace of Rome, the so-called Pax Romana.” (Gregg, accessed November 1, 2021, emphasis in original)

Good News

In the four canonical (i.e., church-recognized/official) Gospels, the concept of ‘gospel,’ or ‘good news,’ was originally coined by the evangelist Mark: his gospel was the first to be written, around 70 CE. Mark’s gospel has the opening statement “The beginning of the gospel of Jesus Christ, the Son of God.” (Mark 1:1, KJV) What did the evangelist Mark mean? What was this supposed good news? What exactly was he referring to? Mark himself explains, later in his first chapter, what this good news was all about. He writes,

“Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, ‘the time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.’” (Mark 1:14–15, KJV, emphasis mine)

The Jesus portrayed in the Gospels (like John the Baptist before him and Paul of Tarsus after him) believed that this kingdom of God was imminent; in fact, Mark portrays Jesus saying, “The time is fulfilled”: that is, “the time allowed us by God is over.”

The kingdom of God is not a political kingdom; it is supposedly a kingdom of justice, sharing, peace, non-violence, love, kindness, mercy, truth, and happiness: in which God ‘rules’ the world in our ‘hearts, so to speak, through love of neighbor. In his book Did Jesus Exist? New Testament scholar Bart Ehrman affirms that John, Jesus, and Paul all thought that God was going to accomplish this feat single-handedly—very soon. (Ehrman, pp. 298, 302, 304) Truly, it was tidings of great news!

The evangelist Matthew agrees with Mark’s definition of ‘gospel’; following are some verses from Matthew’s gospel.

“Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.” (Matthew 4:23, KJV, emphasis mine)

Again,

“Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.” (Matthew 9:35, KJV, emphasis mine)

And again:

“This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.” (Matthew 24:14, KJV, emphasis mine)

In this last quote, notice the reference to the “end” of the world as we know it—the present violent word.

Surprisingly enough, the evangelist Luke never explains exactly what he means by the word ‘gospel,’ and, even more surprisingly, the evangelist John never even mentions the word ‘gospel.’

Minister Gregg proceeds to explain the controversial, if not subversive, nature of the use of this Greek word euangelion, translated in English as ‘gospel.’

“When trying to understand the Gospel of Mark’s first-century perspective from our twenty-first century context, we cannot remind ourselves too often of the historical event surrounding Mark’s writing. In the middle of the Roman-Jewish War, Mark uses the genre of gospel—a genre typically associated with glad tidings from the battlefield regarding Roman military victories or with the good news of a new Roman emperor—to tell the subversive good news of Jesus, a Jewish peasant whom the Roman had crucified decades earlier. As I said earlier: breathtaking.” (Gregg, accessed November 2, 2021, emphasis in original)

According to Wikipedia, the first Jewish-Roman war took place between 66 and 73 CE; in 70–71 CE the Romans destroyed Jerusalem and its temple. (Wikipedia, “First Jewish-Roman War,” accessed November 2, 2021)

Son of God

Observe also that, in the first verse of Mark’s gospel, Jesus is given the title ‘Son of God.’ Now, this was a usurpation of the Roman emperor’s title. Several emperors in the first century CE were given the title Divi Filius, Latin for ‘Son of God.’ According to Wikipedia,

“Divi filius … was a title much used by the Emperor Augustus …. The title … was also applied to some of Augustus’s successors, notably Tiberius, Nero, and Domitian.” (Wikipedia, “Divi Filius,” accessed November 2, 2021)

In 42 BCE, almost two years after he was killed, Julius Caesar was officially recognized as a god by the Roman Senate. He was thus given the title Divus Julius, Latin for ‘God Julius.’ So, his grand-nephew, Octavian, whom Julius had adopted as his own son, thereafter called himself Divi Filius, or ‘Son of God.’ When he became Rome’s first emperor, in 27 BCE, the Roman Senate conferred on Octavian the title of Augustus Caesar, Latin for ‘Venerable Caesar.’ Several other emperors, after Augustus, were also deified, but only after their death: namely, Tiberius, Nero, and Domitian. (Wikipedia, “Divi Filius,” accessed November 2, 2021)

Admittedly, according to the New American Bible, in various major manuscripts the phrase “the Son of God” does not appear in the first verse of Mark’s gospel. (Mark 1:1n, NAB) However, if this phrase was introduced early enough in Christian manuscripts, it would surely have been a challenge to Roman sensitivity: the followers of a condemned criminal of the state (Jesus) were trying to take over the emperor’s title. Christians usurped the titles ‘Son of God’ and ‘Savior of the World’ (English for Salvator Mundi) from the emperor, and they also usurped his official propaganda phrase for any type of good news: the official name of his ‘newspaper,’ so to speak. This boiled down to subversion, to say the least, if not treason: Christians were taunting the Roman authorities. In his book God and Empire, biblical scholar John Dominic Crossan states,

“Christians were not simply using ordinary titles applied to all sorts of people. … They were taking the identity of the Roman emperor and giving it to a Jewish peasant.” (Crossan, p. 28)

No wonder Christians were considered enemies of the Roman Empire; especially when one considers that Emperor Augustus was, in general, considered a good emperor across the empire.

Kingdom of God

As a matter of fact, according to Minister Gregg, in the first-century (BCE/CE) Roman Empire, it was even dangerous to declare God as the king of the whole world: the phrase ‘whole world’ was synonymous to the Roman Empire. He writes,

“One aspect of historical Jesus studies that almost all scholars actually agree about is that a central aspect of Jesus’ ministry concerned speaking about the kingdom of God. And to speak about God being king, when Caesar had declared himself divine, was audacious to say the least.” (Gregg, accessed November 2, 2021, emphasis in original)

The reader may now start to realize why Jesus ended up condemned and crucified as a revolutionary by the state, and why Christians were ‘persecuted’ in the Roman Empire.

This is why Pilate asked Jesus, “Art thou the King of the Jews?” (John 18: 33, KJV) Jesus tried to explain to him that it was not a political kingdom and it involved no military force.

“Jesus answered, ‘my kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence [the same kind].’” (John 18:36, KJV)

After ascertaining Jesus was no military threat, Pilate tried to release him.

“From thenceforth Pilate sought to release him: but the Jews cried out, saying, ‘If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar.’” (John 19:12, KJV)

Hearing this, Pilate was not going to risk his political position for a Jewish peasant; so, he decided to condemn him anyway.

“Pilate wrote a title, and put it on the cross. And the writing was ‘Jesus of Nazareth the King of the Jews.’” (John 19:19, KJV)

The trouble was that Jesus used the word ‘kingdom.’

Jesus, and later his apostles, did jump-start the ‘kingdom of God,’ but, unfortunately, it eventually stalled. According to the Acts of the Apostles, about three thousand persons converted to Christianity after the speech made by the apostles’ leader, Peter, at Pentecost—right after the descent of the Holy Spirit on the first Christian community. (Acts 1:13–14; 2:1–41) These converts decided to live a communal life together:

“All that believed were together, and had all things common; and sold their possessions and goods, and parted [shared] them to all men [everybody], as every man [person] had need. And they, continuing daily with one accord in the temple, and breaking bread [Eucharist] from house to house, did eat their meat [food] with gladness and singleness of heart, praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.” (Acts 2:44–47, KJV, emphasis mine)

Paul of Tarsus

There are thirteen New Testament letters that are attributed to (Saint) Paul in their internal text, but biblical scholars are of the opinion that only seven of them were written by Paul (mainly in the fifties CE); the other six were probably written by his disciples/followers in his name. I shall confine this section to the seven undisputed Pauline letters (i.e., Romans, First Corinthians, Second Corinthians, Galatians, Philippians, First Thessalonians, and Philemon).

The Greek word euangelion or ‘gospel’ appears more than sixty times in the seven authentic Pauline letters, but it has a different meaning from that in the Gospels: in these letters Paul did not associate the ‘good news’ with ‘God’s kingdom.’ The New American Bible defines ‘gospel’ as follows:

“In Greek, this word signifies good news, and specifically the good news of the kingdom of God (Hebrews 4:2; Matthew 4:23). Saint Paul uses the word to indicate his preaching; later the same word will be applied to the accounts of Christ’s life (First Corinthians 9:16; Romans 1:3).” (NAB, “Bible Dictionary” p. 418)

So, the New American Bible shows clearly that the use of the word ‘gospel’ in the Gospels differs significantly from that in Paul’s letters; however, I tend to disagree somewhat with its definition in Paul’s case. Please notice my emphases in the following Pauline quotes and see whether you come to the same conclusion I arrive at.

In the first chapter of his Romans, Paul writes,

“Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (which he had promised afore by his prophets in the holy scriptures,) concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.” (Romans 1:1–4, KJV, emphasis mine)

And later in the same chapter he writes,

“I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” (Romans 1:16, KJV, emphasis mine)

In the next chapter of the same letter, he writes,

“In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.” (Romans 2:16, KJV, emphasis mine)

In the first chapter of his First Corinthians he writes,

“Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.” (First Corinthians 1:17–18, KJV, emphasis mine)

And in the last chapter but one of the same letter, he writes,

“Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.” (First Corinthians 15:1–2, KJV, emphasis mine)

Finally in his Second Corinthians, he writes,

“But if our gospel be hid, it is hid to them that are lost.” (Second Corinthians 4:3, KJV, emphasis mine)

In my opinion, therefore, Paul’s ‘good news’ consisted of the bodily resurrection (like Jesus) and subsequent eternal life of all those who believed in Jesus Christ—while all the others who did not believe in Jesus were going to perish. This is the age-old solution to humanity’s problem: how to defeat death and achieve immortality. Truly it was great news!

This is probably why the early Church Fathers came up with the dictum, “Outside the Church there is no salvation.” Paul and the Church Fathers were wrong, of course: God is impartial and loves everyone; just as Paul was wrong about the imminent Second Coming of Jesus. (Incidentally, also Jesus was wrong about the imminent coming of the kingdom of God.)

Now, I don’t want the reader to think that I am the only one who defines Paul’s use of the word ‘gospel’ given above; so, to confirm my conclusion here, I quote theology graduate Happy Riches’s answer to the question “What Exactly Did Paul Mean When He Used the Word ‘Gospel’ Throughout His Epistles?” in Quora,

“The good news (Gospel) is that Jesus rose from the dead and there is a resurrection—the redemption of our bodies to which we can look forward to being included. … Many think the gospel is merely the forgiveness of sins. But the good news is that not only have our sins been forgiven, but we have a hope of eternal life wherein we will receive redeemed bodies that will have no imperfections or be subject to death.” (Riches, accessed November 2, 2021, emphasis mine)

References

Crossan, John Dominic. God and Empire: Jesus against Rome, Then and Now. New York, NY: HarperOne, 2008. (ISBN: 9780060858315)

Ehrman, Bart D. Did Jesus Exist? The Historical Argument for Jesus of Nazareth. New York, NY: Harper One, 2012. (ISBN: 9780062204608)

Gregg, Carl. “What Is the Gospel According to You? Three Meanings of ‘Good News’ in Mark 1 (A Progressive Christian Lectionary for January 22)” in Patheos, posted January 9, 2018: https://www.patheos.com/blogs/carlgregg/2012/01/what-is-the-gospel-according-to-you/.

New American Bible: Revised Edition (NAB). Totowa, NJ: Catholic Book Publishing Corp., 2010. (ISBN 9780899429519)

Riches, Happy. “What Exactly Did Paul Mean When He Used the Word ‘Gospel’ Throughout His Epistles?” in Quora, posted November 23, 2016: https://www.quora.com/What-exactly-did-Paul-mean-when-he-used-the-word-gospel-throughout-his-Epistles.

The Holy Bible: King James Version (KJV). Oxford, UK, 1769.

Wallace, James Warner. “What Does ‘Gospel’ Really Mean?” in Cold Case Christianity, published January 15, 2018: http://coldcasechristianity.com/2014/what-does-gospel-really-mean/.

Wikipedia, s.v. “Divi Filius” (Latin for ‘Son of God’) last edited July 18, 2020: https://en.wikipedia.org/wiki/Divi_filius.

Wikipedia, s.v. “First Jewish-Roman War,” last edited October 12, 2021: https://en.wikipedia.org/wiki/First_Jewish%E2%80%93Roman_War.

The Eucharist (Holy Communion)

‘Consecrated’ Bread and Wine in Tabernacle

One of the most mindboggling Christian doctrines is that of the Eucharist (also known as Holy Communion or the Lord’s Supper). This article challenges the blind-faith teaching of Christ’s real presence under the Eucharistic species: it irons out the wrinkles in the various New Testament texts concerning this sacrament, and finally gives the true symbolic meaning Jesus really intended when he instituted it.

Catholic Doctrine

I shall use the teaching of the Roman Catholic Church as a representative for the various Christian beliefs on the Eucharist in general. For the benefit of the reader who might not be familiar with the Catholic doctrine of the Eucharist, after the priest pronounces the exact words of consecration at Mass, the bread and wine supposedly turn into the real body and blood, respectively, of Jesus Christ. In the words of the Catechism of the Catholic Church,

“The mode of Christ’s presence under the Eucharistic species is unique. It raises the Eucharist above all the sacraments as (p. 296 ¶ 1374) ‘the consummation of the spiritual life, and the end of all of the sacraments.’ (Aquinas, Summa Theologica III, 73, 3c) ‘In the sacrament of the most holy Eucharist, are contained truly, really, and  substantially, the body and blood together with the soul and divinity of our Lord Jesus Christ, and consequently the whole Christ.’ (Council of Trent, sess. 13, can. 1, http://www.thecounciloftrent.com/ch13.htm, accessed September 10, 2021) ‘This presence is called “real” not to exclude the idea that the others are “real” too, but rather to indicate presence par excellence, because it is substantial, and through it Christ becomes present whole and entire, God and man.’ (Paul VI, Misterium Fidei, 39)” [emphasis in the Catholic Catechism]

The Church admits, without any hesitation, that nothing changes, physically or chemically, in the bread and wine after the priest’s ‘magical’ words; nonetheless, Jesus becomes wholly present in each of them. This is a classic example of blind faith—against all odds, so to speak.

It is not only Catholics who believe in the ‘real’ presence of Jesus in the Eucharist; several other Christian denominations believe practically the same thing, with minor nuances: including the Orthodox, Anglicans, Lutherans, and Methodists, but not Calvinists, Baptists, and Pentecostals. In this article, I contest this official teaching of the Catholic Church.

The Naked Emperor

Most famous author Hans Christian Andersen tells a tale of an emperor who was excessively fond of new clothes and cared about nothing else but wearing and displaying them. Two rogues, pretending to be weavers, claimed that they knew how to make the most beautiful clothes from a fabric that was invisible to anyone who was either unfit for one’s office or extraordinarily stupid. The emperor liked the idea of having such knowledge of his subjects, so he hired them. They pocketed the money, and pretended to work earnestly at producing this imaginary fabric. Of course, his ministers could not see the inexistent fabric but pretended to see it for fear of appearing either unfit for their position or extraordinarily stupid; and the emperor acted likewise. Finally the swindlers reported that the emperor’s suit with this special fabric was ready; they mimed dressing him up, and he marched in procession naked before his subjects. The townsfolk played along with the pretense, for the same reason as the ministers and the emperor. Then a little child in the crowd blurted out that the emperor was naked, and the cry was taken up by all the people watching. Naturally, the emperor was vexed, knowing that they were probably right, but he thought the procession must go on, so he kept on pretending. (Andersen, “The Emperor’s New Clothes,” pp. 58–63)

The story describes a situation where one thinks that everyone else believes something, so one forces oneself to pretend to believe it too: even though one does not believe any of it. I’m sure the reader can see the parallelism of this tale with the Eucharist.

Awakening

I used to believe very strongly in the Eucharist, so much so, there was a period of several years in which I used to spend fifteen to thirty minutes, daily, ‘talking’ to Jesus in the Blessed Sacrament after work; but I started questioning my belief in the last decade or so.

Compare the following scenario to the doctrine of the Eucharist. Suppose someone tells you that, literally, the Eifel Tower moves from Paris, France, to Toronto, Ontario, and vice-versa the Canadian National (CN) Tower moves from Toronto to Paris after a magician utters some ‘magical’ formula. “Not unless I can see it happening,” you would naturally retort, no? “But unfortunately,” the claimer continues, “there would be no evidence of this taking place: the Eifel Tower would still be visible in Paris and the CN Tower would still be visible in Toronto, but, in reality, the Eifel Tower would be physically in Toronto and the CN Tower in Paris: one has to believe it.” Would you believe something crazy like that? I simply cannot imagine God (or Jesus) expecting this kind of utterly-unreasonable, blind faith from us.

Notice also how Andersen’s tale ends: the emperor, rather than coming clean, decides to continue the charade. Unfortunately, this is, very often, the case with the Catholic Church and its dogmas. It gets in waters that are too deep and cannot come back out. I strongly believe the Church should come clean and revise, or even reverse, some of its teachings from time to time: whenever it finds out it was wrong, or there are no longer enough valid reasons for believing something any more—just like science does occasionally. I say this, not because of any animosity against the Church, but because the Church should be on God’s side, and God is definitely on truth’s side.

Interestingly enough, philosopher and theologian Anselm of Canterbury (c. 1033–1109) was probably the first who thought that faith should be based on reason: “He defined theology as ‘faith in search of reason’”; (Wright, p. 59) yet, for some strange reason, he never questioned the alleged transformation of bread and wine into the body and blood of Jesus in the Eucharist—termed transubstantiation. It shows the power of conditioning: tie a baby elephant’s leg to a peg in the ground as soon as it is born, and it wouldn’t try to unearth it in adulthood when it is strong enough to do so.

However, some might still insist that in transubstantiation a miracle happens, in which, through the power Christ gives to the Church, which is subsequently transmitted to the priest, the bread and wine are really changed to the body and blood of Jesus. Is there enough evidence for such a stance?

After I came to my senses and jolted out of my lifetime conditioning, I did not just stop believing in the Eucharist: I embarked on a thorough search for the whole truth. In this article, I shall take the reader through my journey contesting the possibility of such a miracle taking place by playing in the Church’s own home court—the Bible—particularly the New Testament.

Holy Scripture

Because of the centrality assigned to the Eucharist by many Christian denominations (especially Catholics, Orthodox, Anglicans, Lutherans, and Methodists), before proceeding further in this article, I would like to state my position regarding the Bible so there is no misunderstanding. In both my books Is the Bible Infallible? and Faith and Reason, I prove, beyond any reasonable doubt, that the Bible is not God’s Word. It fails both ‘litmus’ tests: namely, there are many contradictions in its own texts, and its prophesies never transpired. It simply consists of writings by humans who, admittedly, cared about God and morality. I concede that, at times, people might be inspired to write something by God, but most of the time, like Anselm, one cannot think outside the box of one’s then-current beliefs. (Wright, p. 55) Many times the biblical authors got things right, but often enough they got things totally wrong too. Therefore, I treat the Bible as I treat cultural wisdom: like the sayings or proverbs of a nation, say. One might think I am cherry-picking what I like and leaving out what I don’t like in the Bible; but I believe one should read the Bible with intelligence, using one’s reason and honestly judging for oneself what is good in it and what is not: one should not accept all it says blindly. I believe that there is no other way of reading the Bible because of the numerous textual contradictions and failed prophecies I have listed in the chapters on “Bible Contradictions” and “Bible Prophecies,” respectively; otherwise, one might as well discard the Bible. I suggest the reader keep this in mind during my ensuing discussions.

Transubstantiation, or equivalently Luther’s proposed consubstantiation, is a matter of blind faith alone; however, to me, faith is more of a trust in someone or something one knows well: not a blank check. Naturally, Science can hardly say anything if a Church, of its own accord, claims there is no change in the physical or chemical properties of the bread or wine after transubstantiation or consubstantiation. For this reason, I shall henceforth play strictly on Christianity’s own turf: I shall quote the New Testament without questioning what is written.

New Testament

Keep in mind that the New Testament so-called ‘books’ were not all written at the same time; certain books were written before others, and the earlier books tend to be more authentic than the later ones: later authors normally tend to mythologize their heroes (like Robin Hood or Zorro), over time, in an effort to make them look better than they really were. Moreover, as time goes by, the number of eyewitnesses who could challenge their writings decreases because they happen to die.

In this article I shall be referring to five New Testament books; so, before I start my discussion, let us have a quick look at the approximate time when they were written—according to biblical scholar John Dominic Crossan, as given in his book The Historical Jesus. (1) The undisputedly authentic First Letter of (Saint) Paul to the Corinthians was written in 53 or 54 CE, (2) The Gospel according to Mark was written between 70 and 79 CE, (3) The Gospel according to Matthew was written around 90 CE, (4) The Gospel according to Luke was written between 95 and 99 CE, and (5) The Gospel according to John was written between 100 and 105 CE—some parts in John’s gospel were added between 120 and 125 CE. (pp. 429–32) So, from what I said in the previous paragraph, the most reliable is Paul’s letter to the Corinthians, then Mark’s gospel, and so on.

Bread and Wine Eucharist

Let us therefore first look at what Paul has to say regarding the institution of the Eucharist at Jesus’s Last Supper. I shall use the Berean Literal Bible version for this earliest text to be as close as possible to the original words Paul wrote.

I received from the Lord [Jesus] that which also I delivered to you, that the Lord Jesus in the night in which He was betrayed, took bread, and having given thanks, He broke it and said, ‘This is My body, which is for you [apostles/disciples]; do this in remembrance of Me.’ Likewise also the cup after having supped, saying, ‘This cup is the new covenant in My blood; do this, as often as you might drink it, in remembrance of Me.’ For as often as you may eat this bread and may drink the cup, you proclaim the Lord’s death until He should come.” [1 Corinthians 11:23–26 (BLB) emphasis mine].

It is interesting to note that Paul says he had “received” this information directly “from the Lord,” that is, from Jesus himself. It is clear from the above text that Paul wanted to pass on Christianity to his churches just as he had received it: in other words, to do exactly what Jesus had instructed him to do. Recall that Paul was a Pharisee who persecuted Christians prior to his conversion; so, for him to be able to change so drastically, I believe he was sincere and convinced of Christianity. This is also why I believe he is the best source of information about authentic (early) Christianity.

Another obvious observation from this passage is that Jesus clearly wished to be remembered by his disciples after his death: his request “do this in remembrance of Me” occurs twice.

At first blush it does seem that Jesus’s words imply he turned the bread and the wine, miraculously, into his body and blood, respectively; and this is probably why many generations of Christians later believed it to be so: they trusted Jesus’s (or rather the biblical author’s) words.

Presumably, he did turn water into wine early in his ministry in Cana, Galilee, but the transformation was visible and palatable to everyone around (see John 2:1–11). At the Last Supper, however, the bread (visibly and palatably) remained bread and the wine remained wine: evidently, therefore, there was no obvious miracle. Presumably, with his power, Jesus could have changed them to flesh and blood, as he had changed water into wine, no?

Needless to mention, it sounds somewhat repulsive to eat someone’s flesh and drink someone’s blood: it has overtones of cannibalism and vampirism; but that’s exactly the point I’m trying to make before proceeding with my analysis: it’s probably not what Jesus had in mind.

So, if not cannibalism and vampirism, what was Jesus trying to convey by this ‘non-miracle’? It seems Jesus wanted us to remember him by means of an outward sign, which delivered a deeper meaning—termed sacrament. Take baptism, for example—the introduction into Christ’s Church: in the old baptismal rite, the convert’s immersion under water signified the death and burial of the old, wicked self, and the subsequent emergence from the water signified the birth of a new, good person. In the Eucharist, therefore, I contend that Jesus wanted to convey some symbolic meaning as in baptism. The person being baptized does not, in actual fact, die nor is he really born again: it’s all symbolic.

For the longest time, I thought that by the clause “took bread, and … broke it”, Jesus was symbolizing his crucified (or ‘broken’) body, but lately I started to think that Jesus would not want us to remember his suffering. His suffering was a gift to us: he would not want to brag about it, over and over again, every time we met in his name. He would like us to remember him, yes, but not his suffering. So, now I believe the breaking of the bread and the sharing of the wine was his way of recommending commensality (eating together) among his followers: which is what he did with his apostles/disciples throughout his lifetime. Sharing meals has always been one of the best ways of making new friends and maintaining old relationships.

Incidentally, I am positive that during the Last Supper, some bread crumbs must have fallen on the table, on the recliners, and possibly even on the floor: which I presume nobody picked up. If Jesus truly meant to change the bread to his body, he would probably have asked his apostles/disciples to pick up the crumbs; just as he had asked for the scraps of bread to be picked up after his miracle of the multiplication of bread and fish (see Mark 6:43; Matthew 14:20; Luke 9:17; John 6:12–13). His body is more precious than leftover bread, no? Yet Paul and the Gospels don’t even hint at anything like that during the Last Supper.

Now, we need to read Paul’s text in the context it was written. It was an ancient Greek custom to indulge in drinking a little wine after supper. Greek influence spread throughout the Roman Empire— including Israel—in Jesus’s time. In fact, the entire New Testament was written in Greek. Notice, however, that no wine is mentioned in Paul’s text above; however, a few verses before, in the same letter, he does hint at its being wine by the phrase “gets drunk” in the following verse:

“So then, when you come together, it is not the Lord’s Supper you eat, for when you are eating, some of you go ahead with your own private suppers. As a result, one person remains hungry and another gets drunk.” [1 Corinthians 11:20–21 (NIV) emphasis mine]

The ancient Greeks had another custom: namely, making a libation (see 2 Timothy 4:6) prior to certain religious ceremonies. According to Wikipedia, it consisted of

“a ritual pouring of a liquid, or grains such as rice, as an offering to a deity or spirit, or in memory of the dead. … Various substances have been used for libations, most commonly wine or other alcoholic drinks, olive oil, honey, and … ghee. … The libation could be poured onto something of religious significance, such as an altar, or into the earth.” (Wikipedia: “Libation,” emphasis mine, https://en.wikipedia.org/wiki/Libation, accessed September 12, 2021)

Pouring a portion of the wine onto the ground, “in memory the dead” is probably what Jesus had in mind. Presumably, Jesus knew he was going to die and naturally wished to be remembered by his followers, but more importantly he wanted them to stay united together through commensality. Wikipedia continues,

“After [some] wine was poured [out] … the remainder of the … contents was drunk by the celebrant.” (Wikipedia: “Libation,” https://en.wikipedia.org/wiki/Libation, accessed September 12, 2021)

Apparently, Jesus did not drink all the remainder of the wine himself but shared it with his apostles/disciples—his mystical body—the Church. So, the celebrant in the Eucharist is the Church, not Jesus. Likewise, during Mass nowadays, the priest (in Jesus’s place) represents the community—not Jesus himself. The priest is only supposed to lead the community in the Mass ritual. Wikipedia then adds,

“The Greek verb spéndō … “pour a libation”, also “conclude a pact”, derives from the Indo-Eurpean root *spend-, “make an offering, perform a rite, engage oneself by a ritual act”. The noun is spondê (plural spondaí), “libation.” In the middle [i.e., both active and passive] voice, the verb means “enter into an agreement”, in the sense that the gods are called to guarantee an action.” (Wikipedia: “Libation,” emphasis mine, https://en.wikipedia.org/wiki/Libation, accessed September 12, 2021) Notice the clauses “conclude a pact,” “engage oneself,” and “enter into an agreement.”

Now, with this background in mind, Paul’s rather strange phrase “the new covenant in My blood” makes much more sense. As a Pharisee, Paul must have known the Hebrew Scripture in and out; so, he was probably also alluding to the ancient rite of the old covenant (or agreement) the Hebrews ostensibly made with God, as described in Exodus—what we nowadays call the Old Testament. (Technically, the following account was a ratification, by Moses, of the older covenant with Abraham—which I also quote below under “New Covenant.”)

“Moses wrote all the words of the Lord, and rose up early in the morning, and builded [built] an altar under the hill, and twelve pillars [engraved slabs], according to the twelve tribes of Israel. And he sent young men of the children of Israel, which [who] offered burnt offerings, and sacrificed peace offerings of oxen unto the Lord. And Moses took half of the blood, and put it in basons [bowls (DRC)]; and half of the blood he sprinkled [poured (DRC)] on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, ‘All that the Lord hath said will we do, and be obedient.’ And Moses took the blood, and sprinkled it on the people, and said, ‘Behold the blood of the covenant, which the Lord hath made with you concerning all these words.’” [Exodus 24:4–8 (KJV) emphasis mine]

Notice that Moses poured half of the blood of the sacrificed animals onto the altar (compare with the wine libation) and sprinkled the other half upon the people (compare with sharing the wine). Jesus shared the rest of the wine with his apostles/disciples ostensibly to seal the new covenant of the Church with God through his Son, rather than through the prophet Moses or the patriarch Abraham. Observe the parallelism of the Last Supper with the Exodus covenant account given here. So, to Paul, the blood Jesus shed on the cross constituted a new covenant, which we nowadays call the New Testament, of Jewish-Christians with God. The gentiles (non-Jews—the rest of humanity) were later also invited to join in this new covenant with God and indeed Paul had a prominent part in doing this.

It is also most important to note that, according to Paul’s account, Jesus never said the words, “this is my blood” while handling the wine cup, as he definitely said, “This is my body” while handling the bread. This is very significant, as I’ll soon show more clearly.

Note also Paul’s final sentence: “For as often as you may eat this bread and may drink the cup, you proclaim the Lord’s death until He should come.” This was (and is supposed to be even now) the whole idea of the ritual. Notice also that Paul does not say: “as often as you may eat this body and may drink the blood” but he says: “as often as you may eat this bread and may drink the cup.” Keep in mind that this text from Paul’s letter is the earliest and most important New Testament record regarding the institution of the Eucharist, but also remember that this was already twenty-odd years after Jesus’s death (refer to the dates when the New Testament books were written, given above).

Moreover, we do not really know what Jesus was alluding to while handling the bread. Was he referring to himself when he said, “This is my body” or to his apostles/disciples? For all we know, he could have been showing the whole congregation when he said it. Paul teaches that the Church is Jesus’s mystical body. In his undisputedly authentic First Corinthians, he writes,

“For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond [slaves] or free; and [we] have been all made to drink into one Spirit. For the body is not one member, but many. If the foot shall say, ‘Because I am not the hand, I am not of the body’; is it therefore not of the body? And if the ear shall say, ‘Because I am not the eye, I am not of the body’; is it therefore not of the body? If the whole body were an eye, where were [would be] the hearing? If the whole were hearing, where were [would be] the smelling? But now hath God set the members every one of them in the body, as it hath pleased him. And if they were all one member, where were [would be] the body? But now are they many members, yet but one body. And the eye cannot say unto the hand, ‘I have no need of thee’: nor again the head to the feet, ‘I have no need of you.’ Nay, much more those members of the body, which seem to be more feeble, are necessary: and those members of the body, which we think to be less honourable, upon these we bestow more abundant honour [clothe with the greatest care (NLT)]; and our uncomely parts have more abundant comeliness [are treated with special modesty (NIV)]. For our comely parts have no [such] need: but God hath tempered the body together, having given more abundant honour to that part which lacked [it]. That there should be no schism [division] in the body; but that the members should have the same care one for another. And whether [if] one member suffer, all the members suffer with it; or [if] one member be honoured, all the members rejoice with it. Now ye are the body of Christ, and members in particular.” [1 Corinthians 12:12–27 (KJV) emphasis mine]

Try to remember the clause “we have been all made to drink into one Spirit”: I shall come back to it later. Recall that “spirit” is synonymous to ‘life,’ and the Holy Spirit is the ‘life’ of the church. But why did Paul use the word “drink”? Why not use “inhale,” “breathe in,” “take in,” or something similar?

Now, where did Paul get the ‘mystical body’ symbolism from? Could it have come from Jesus himself? If so, it is possible that Jesus might have been referring to his apostles/disciples while he was handling the bread. Take a look at this quote, from John, which happened right after Jesus had cast the sellers out of the Jerusalem Temple.

“Then answered the Jews and said unto him [Jesus], ‘What [miraculous (NLT)] sign shewest thou unto us, seeing that thou doest these things?’ Jesus answered and said unto them, ‘Destroy this temple, and in three days I will raise it up.’ Then said the Jews, ‘Forty and six [46] years was this temple in building, and wilt thou rear [build] it up in three days?’ But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said.” [John 2:18–22 (KJV) emphasis mine]

Notice the clause, “he spoke of the temple of his body,” which Jesus never explained to his apostles/disciples. Most of us, nowadays, would not have understood what Jesus was talking about had not the evangelist explained it. A temple is made of many stones, like a body is made of many parts. This shows that Jesus was no shallow person by any standard.

I think I’ve said just about enough, for now, to throw serious doubt, at least, on the Catholic Church’s doctrine of transubstantiation. Indeed, several Protestant Churches, like the Calvinists, Baptists, and Pentecostals, got it right: namely, that it is a symbolic ritual. But let us continue our biblical investigation anyway, and try to see exactly what Jesus had in mind when he instituted the Eucharist.

I shall continue by examining the New Testament Eucharistic text that was written next: that is, Mark’s gospel account. Keep in mind that Mark was written about twenty years after Paul’s Eucharistic passage in First Corinthians (just discussed); that is, some forty-odd years after Jesus’s death, and that there was probably no communication between the two authors; he writes,

“As they [the apostles/disciples] did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, ‘Take, eat: this is my body.’ And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. And he said unto them, ‘This is my blood of the new testament, which is shed for many. Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.’” (Mark 14:22–25 (KJV) emphasis mine]

Notice the addition of the clause “This is my blood” in Mark’s text; so, one can already see a radical change from Paul’s passage: Paul never quotes Jesus saying, “This is my blood.” This probably happened because a significant amount of time had elapsed—about forty years from Jesus’s death—during which time there was no other gospel written to refer to. Moreover, Mark’s gospel was written in a different location from Paul’s Eucharistic passage in his First Corinthians: according to the New American Bible, Mark was written in Rome, Italy (NAB p. 69), while First Corinthians was written in Ephesus in modern Turkey (NAB p. 243). Mark’s gospel was initially transmitted by word of mouth, so inaccuracies understandably crept in. Furthermore, most eyewitnesses were already dead, by then, so there was hardly anybody who could possibly correct these inaccuracies. So, later Christians, reading Mark’s ‘official’ gospel and trusting the evangelist blindly, misunderstood Jesus’s intention at the Last Supper.

One also notices the concept of “shed” blood crept in; which is a remnant of the ancient Greek custom of libation I described above: that is, the pouring of some of the wine onto the ground before the ceremony. Compare this with Moses’s pouring half of the sacrificed animals’ blood onto the altar during the Hebrews’ covenant with God (see Exodus 24:6).

This is where wine (“the fruit of the vine”) is clearly mentioned for the first time. If we did not know of the ancient Greek custom of drinking wine after supper, technically, we would not even know for sure, from Paul, whether Jesus used wine at the institution of the Eucharist. But this ancient Greek custom, Paul’s hint about participants “getting drunk,” combined with Mark’s (the earliest gospel) text should be enough corroborating evidence.

At this point, I would also like to quote biblical scholar John Crossan’s book The Historical Jesus to show that the above ideas are not simply my own opinion, farfetched interpretations, or mere fantasy. I’m quoting him after my discussion, rather than before, in an effort not to brainwash the reader beforehand. With reference to the above two passages in Paul and Mark, he writes,

“The ritual [in Mark] is, as in Paul, explicitly connected with Jesus’ passion both in its timing as a last supper and in its bread and wine, body and blood symbolism, and especially in the far greater emphasis given to cup/blood than to bread/body. It is now, however, a Passover [Jewish feast] meal as well. And, even though the ritual now seems completely separated from the Greco-Roman formal meal tradition, with, for example, no mention of the wine-cup ‘after supper’ as in Paul, the phrase ‘poured out [shed]’ appropriates the libation moment of the Greco-Roman sequence even more precisely than does Paul.’ (pp. 365–66, emphasis mine)

Let us now have a look at Matthew’s text of the institution of the Eucharist.

“As they [the apostles/disciples] were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, ‘Take, eat; this is my body.’ And he took the cup, and gave thanks, and gave it to them, saying, ‘Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.’” [Matthew 26:26–29 (KJV) emphasis mine]

Matthew practically copied the text from Mark; consequently, although at least another decade had passed from Mark’s gospel, we hardly read any difference. The gospels of Mark, Matthew, and Luke are very similar—termed the synoptic Gospels.

Finally, Luke’s version of the institution of the Eucharist, written possibly ten-odd years after Matthew’s text, reads,

“He [Jesus] said unto them [the apostles/disciples], ‘With desire I have desired to eat this passover [meal] with you before I suffer: for I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.’ And he took the cup, and gave thanks, and said, ‘Take this, and divide it among yourselves: For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.’ And he took bread, and gave thanks, and brake it, and gave unto them, saying, ‘This is my body which is given for you: this do in remembrance of me.’ Likewise also the cup after supper, saying, ‘This cup is the new testament in my blood, which is shed for you.’” [Luke 22:15–20 (KJV) emphasis mine]

Surprisingly enough, Luke’s version is much closer to Paul’s version than to the other two synoptic evangelists’. Note that, just like Paul’s version, Luke’s version does not portray Jesus saying “this is my blood” while handling to the wine cup. Although Luke is one of the synoptic Gospels, and Luke certainly had access to Mark’s gospel, he still follows Paul’s version. Notice also that Luke mentions the wine twice: reminiscent of a libation before the ceremony as well as the other Greek custom of having wine after supper; likewise, in the Old Testament, Moses poured half of the sacrificed animals’ blood on the altar and half on the people. For the longest time I couldn’t figure out why Luke mentions the wine cup twice.

Even though Luke’s gospel was written after both Mark’s and Matthew’s, apparently Luke also had access to information from Paul; if indeed they were not travelling companions as tradition holds according to the New American Bible (NAB, Acts 16:10–17n). In fact, Luke also wrote the Acts of the Apostles, which deals mainly with Paul’s missions to the gentiles. Given the two versions (Pauline and synoptic), Luke noticeably omits the clause “this is my blood” while Jesus was handling the wine cup, which both Mark and Matthew inserted, and leaves only “this is my body” while Jesus was breaking the bread. Like both Mark and Matthew, Luke mentions wine (“the fruit of the vine”) and also the shedding of blood.

Bread of Life Discourse

Although John’s gospel has an extremely long description of the Last Supper—taking five full chapters—strangely enough, it does not even hint at the institution of the Eucharist as described in the above four New Testament books. However, elsewhere, it has an important passage that needs to be addressed seriously. It is commonly known as the ‘Bread of Life Discourse.’

“Jesus answered them [the crowd/Jews] and said, ‘Verily, verily, I say unto you, ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. Labour not for the meat [food] which perisheth, but for that meat [food] which endureth unto everlasting life, which the Son of man [I] shall give unto you: for him hath God the Father sealed [(with) approval (NIV)].’ Then said they unto him, ‘What shall we do, that we might work [do] the works of God?’ Jesus answered and said unto them, ‘This is the work of God, that ye believe on [in] him whom he hath sent.’ They said therefore unto him, ‘what [miraculous (NLT)] sign shewest thou then, that we may see, and believe thee? What dost thou work [do]? Our fathers did eat manna in the desert; as it is written, “He gave them bread from heaven to eat.”’ Then Jesus said unto them, ‘Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. For the bread of God is he which [who] cometh down from heaven, and giveth life unto the world.’ Then said they unto him, ‘Lord, evermore give us this bread.’ And Jesus said unto them, ‘I am the bread of life: he that cometh to me shall never hunger; and he that believeth on [in] me shall never thirst. But I said unto you, that ye also have seen me, and [still] believe not. All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father’s will which [who] hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which [who] seeth the Son, and believeth on [in] him, may have everlasting life: and I will raise him up at the last day.’ The Jews then murmured at him, because he said, ‘I am the [living (DRC)] bread which came down from heaven.’ And they said, ‘Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that he saith, “I came down from heaven”?’ Jesus therefore answered and said unto them, ‘Murmur not among yourselves. No man can come to me, except the Father which [who] hath sent me draw him: and I will raise him up at the last day. It is written in the prophets, “And they shall be all taught of [by (NIV)] God.” Every man therefore that hath heard, and hath learned of the Father, cometh unto me. Not that any man hath seen the Father, save he which [who] is of God, he hath seen the Father. Verily, verily, I say unto you, He that believeth on [in] me hath everlasting life. I am that bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.’ The Jews therefore strove among themselves, saying, ‘How can this man give us his flesh to eat?’ Then Jesus said unto them, ‘Verily, verily, I say unto you, except [unless (NIV)] ye eat the flesh of the Son of man [my flesh], and drink his [my] blood, ye have no life in you. Whoso eateth [feeds on (ESV)] my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat [food] indeed, and my blood is drink indeed. He that eateth [feeds on] my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth [feeds on] me, even he shall live by me. This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth [feeds on] of this bread shall live for ever.’ These things said he in the synagogue, as he taught in Capernaum. Many therefore of his disciples, when they had heard this, said, ‘This is an [a] hard saying; who can hear [listen to] it?’ When Jesus knew in himself that his disciples murmured at it, he said unto them, ‘Doth this offend you? What and if ye shall see the Son of man [me] ascend up where he [I] was before? It is the spirit that quickeneth [gives life (NIV)]; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. But there are some of you that believe not.’ For Jesus knew from the beginning who they were that believed not, and who should betray him. And he said, ‘Therefore said I unto you, that no man can come unto me, except it were given unto him of [by] my Father.” From that time many of his disciples went back, and walked no more with him. Then said Jesus unto the twelve [apostles], ‘Will ye also go away?’ Then Simon Peter answered him, ‘Lord, to whom shall we go? Thou hast the words of eternal life. And we believe and are sure that thou art that Christ, the Son of the living God.’ [John 6:26–69 (KJV) emphasis mine]

If one looks only at the clause “unless you eat my flesh and drink my blood, you have no life in you,” it does indeed look like Jesus is literally asking us to eat his body and drink his blood—presumably, transubstantiated or consubstantiated bread and wine. But those days of quoting one verse out of context are gone.

In the first place, when this incident happened, the Eucharist had not been instituted yet: recall that it was instituted at the Last Supper, that is, at the very last day of Jesus’s life. Therefore, if Jesus were referring to transubstantiated or consubstantiated bread and wine, how were his disciples (not to mention the crowd) supposed to understand what he was talking about? When he heard them asking, “How can this man give us his flesh to eat?” and saw them abandoning him, why didn’t he explain to them how he was going to do it, or at least tell them that they would understand later? Again, why did he then turn to the “twelve” apostles and ask them, “Will you also go away?” Why would he not elaborate a little and give them some details as to how he was going to achieve this? It was because he was talking in another sense, nothing to do with the Eucharist, a meaning that they were supposed to understand. Here’s the background needed to understand this passage.

The Bible makes a very close connection between ‘breath,’ ‘life,’ ‘soul,’ ‘spirit,’ and ‘wind.’ Without breathing there is no life; breath is a kind of wind; a spirit is intangible, somewhat like the wind; and the word for ‘soul,’ nephesh in Hebrew, means ‘breather.’ For example, in the Book of Genesis we read,

“The Lord God formed man [Adam] of the dust [slime (DRC)] of the ground, and breathed into his nostrils the breath of life; and man became a living soul [nephesh].” [Genesis 2:7 (KJV) emphasis mine]

Moreover, “bread” is a common metaphor used for the physical body’s sustenance of life; but there is also another important requirement in life: namely, spiritual sustenance. In fact, Matthew’s gospel portrays Jesus, in the desert after his first temptation to turn stones into loaves of bread, telling this to the devil.

“But he [Jesus] answered and said, ‘It is written, “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”’” [Matthew 4:4 (KJV)] Jesus (or the evangelist Matthew) was here quoting Deuteronomy 8:3.

The New American Bible, commenting on John’s Bread of Life Discourse, opines that in verses 27 through 50, the phrase “bread of life” is a metaphor for the person of Jesus (i.e., God’s revelation to us), and in verses 51 through 58, the phrase refers to the Eucharist. It has,

“Up to v. 50 ‘bread of life’ is a figure for God’s revelation in Jesus; in vv. 51–58, the eucharistic theme comes to the forefront. There may thus be a break between vv. 50–51.” [NAB, John 6:35–59n]

I contend the first meaning holds throughout the passage: in other words, the Eucharist has nothing to do with the entire passage.

God revealed himself to humanity, historically, in the person of Jesus. Through him we got to know how God thinks and how he would like us to behave in our life and toward one another: how to live a ‘spiritual’ (or ‘godlike’) life as opposed to living by the laws of evolution governing all the other animals, namely, survival of the fittest. With this in mind we can easily see that, basically, what Jesus is saying in John’s passage here, is that we can only find God through him; by meditating on him and imitating him in our life. The evangelist John contends that this is the only way we can attain “everlasting” or “eternal” (i.e., ‘godlike’) life coupled with immortality after the final resurrection; otherwise, he believes, we will simply die—like all other animals.

Elsewhere in John’s gospel, we read that Jesus’s character is identical to his Father’s—God’s.

“Jesus saith unto him [Thomas], ‘I am the way, the truth, and the life: no man cometh unto the Father, but by me. If ye had known me, ye should have known my Father also.’” [John 14:6–7 (KJV)]

With the above explanations in the background, let us now go through some rather strange verses in the above Johannine passage.

(1) “Labour not for the meat [food] which perisheth, but for that meat [food] which endureth unto everlasting life.” (2) “For him [Jesus] hath God the Father sealed [with approval].” Both these statements are now perfectly understandable: “look for spiritual sustenance by modeling your life on mine (Jesus’s).”

(3) “I [Jesus] am the bread of life: he that cometh to me shall never hunger; and he that believeth on [in] me shall never thirst.” Obviously, here Jesus is not referring to eating and drinking, in the ordinary sense, transubstantiated bread and wine: because there is no doubt that we do get hungry and thirsty again after we eat and drink them.

There is a parallel verse, in John’s gospel, where Jesus tells the Samaritan woman,

“Whosoever drinketh of the water that I [Jesus] shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.” [John 4:14 (KJV)]

This means that if we focus our attention on the person of Jesus, this contemplation, this studying of the person of Jesus, will enable us to grow spiritually and live a godlike (“everlasting” or “eternal”) life. The metaphor of the spring (a source of water that never fails) explains why we will never thirst again if we keep learning from Jesus, modelling our life on his.

Similarly, the metaphor applies to Jesus, as our spiritual food (typified by bread) in the verse we are considering, “I am the bread of life”: the phrase “of life” means ‘spiritual’; so, “I am the spiritual bread.” Our contemplating and imitating Jesus’s life becomes a source of spiritual food—it becomes a seed that always grows inside us.

(4)I [Jesus] am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.” If we substitute “living” with ‘spiritual’ and “flesh” with ‘person’ this verse becomes easily understandable: “I am the [spiritual] bread which came down from heaven: if any man eats of this bread, he shall live for ever: and the bread that I will give is my [person], which I will give for the [spiritual growth] of the world.”

(5) “Except [Unless] ye eat the flesh of the Son of man [my flesh], and drink his [my] blood, ye have no life in you. Whoso eateth [feeds on] my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat [food] indeed, and my blood is drink indeed.” This is the crucial verse I started my discussion with in this section. Here again the phrase “my flesh” refers to the ‘person’ of Jesus, the phrase “my blood” refers to his ‘life,’ and the word “everlasting” means ‘godly.’

In the Bible, blood was considered the ‘seat’ of life: “the life of the flesh is in the blood,” according to Leviticus 17:11 (KJV). So again, the metaphors of eating and drinking are to be understood as spiritual sustenance.

We can therefore paraphrase this verse as: “Unless you sustain yourself [spiritually by contemplating my person and my life], you shall not [grow spiritually]. He who sustains himself [spiritually contemplating my person and my life] possesses [godly] life: and I will raise him up in the last day. For my [person] is [spiritual] food indeed and my [life] is [spiritual] drink indeed.”

(6) “It is the spirit that quickeneth [gives life]; the flesh profiteth nothing.” This makes perfect sense given that “spirit” and “life” are synonymous.

(7) “The words that I [Jesus] speak unto you, they are spirit, and they are life.” This is the clinching verse: the verse that explains the entire discourse. Notice how hard Jesus (or the evangelist) tries to clarify things at the end of his speech! In other words, Jesus is here clearly telling them (and us) that his words are not to be taken literally but metaphorically: that is, in the spiritual sense not in the physical sense.

John’s gospel then adds that as a result of this speech, many of his former disciples abandoned Jesus. Ever since I was very young I heard priests (including a close friend) say that had Jesus not mean this passage literally (that is, actually eating his flesh and drinking his blood in the Eucharist), he would have called them back and said something like, “Wait a minute, you misunderstand me, let me explain.” But he did not, so he must have meant them literally. I am not so sure of this explanation; a case in point, the earliest gospel written (Mark’s) gives the following account:

“When he [Jesus] was alone, they [the disciples] that were about him with the twelve [apostles] asked of him [about] the parable. And he said unto them, ‘Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: ‘That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.’” [Mark 4:10–12 (KJV); see also Matthew 13:10–15; Luke 8:9–10] Jesus (or the evangelist Mark) was here quoting Isaiah 6:9–10.

I don’t think Jesus was that mean-spirited; but that’s how the evangelist Mark perceived Jesus’s behavior when, occasionally, he did not explain things clearly. The synoptic evangelists, Matthew and Luke, then followed suit.

The New American Bible comments on the similar passage in Matthew 13:10–15,

“Since a parable is figurative speech that demands reflection for understanding, only those who are prepared to explore its meaning can come to know it. To understand is a gift of God, granted to the disciples but not to the crowds. In Semitic fashion, both the disciples’ understanding and the crowd’s obtuseness are attributed to God.”

The hypothesis is that humans are themselves responsible for their own obtuseness: very often, they are totally disinterested in spiritual things and do not spend any (or enough) time reflecting on them. So, Jesus leaves the crowd (the majority) in their own blindness. I doubt this was indeed the case: I don’t think God, or Jesus, treats people like morons, but, anyway, that was what the synoptic evangelists and Isaiah probably thought. So, according to this logic, Jesus might have simply let his disciples go after trying to explain what his words meant.

Finally, Jesus turns also to his twelve apostles and asks them if they wanted to abandon him too. But Peter tells him that they had come to believe that Jesus had the words of “eternal” (i.e., godlike) life and to trust him completely, even though, at times, they could not quite understand his words. And the Catholic Church (as well as the Orthodox and most Protestant denominations) still has not understood these words after close to two millennia! This begs the question, why has the Church allowed this to happen?

My guess is that priests like the idea of being able to perform ‘miracles’ like Jesus and his apostles. It gives them a ‘power trip’: it separates them from the rest of the believers, and it buys them the believers’ respect. Similarly, regarding the sacrament of reconciliation (confession), it supposedly gives priests divine powers to forgive sins; while, in fact, God forgives anyone’s sins if truly repented.

When did Jesus ever hint at the concept of priesthood? There were no Christian priests in Jesus’s time; there were only Jewish priests—Levites: they belonged to one of the Hebrew tribes, that of Levi. The religious leaders, the Pharisees and Sadducees, even ostracized Christians from the Jerusalem Temple and their synagogues.

As if the modern concept of the Catholic priesthood were not bad enough, according to Catholic Church historian Garry Wills, it was probably women who served the Eucharist in private homes in early Christianity (Wills, p. 116): and yet, mind-bogglingly enough, they are now completely cut off from this function in Catholicism.

In early Christianity, Holy Communion, as the name implies, was a symbolic meal, more like a ceremony, where bread was shared and wine was served, after some of the wine was poured onto the ground as a libation in memory of Jesus’s death: all this emphasized and sustained Christian unity. There was no cannibalism or vampirism intended in the ceremony: it was a simple getting together over a meal, remembering the founder of what was supposed to become the religion of love.

Some people, especially Catholics, might think that my explanations above are farfetched or even bizarre; but, in my opinion, the concept of eating a man’s flesh and drinking his blood is much more bizarre. What I am trying to explain is that the Johannine passage above should be understood metaphorically not literally, as the text itself suggests: “The words that I [Jesus] speak unto you, they are spirit, and they are life.” In other words, they must be understood in a spiritual sense not in a literal sense.

True Meaning

But what, exactly, was the intended symbolic meaning of the ritual Christ instituted? Some might still insist that even according to authentic Paul, Jesus presumably said, “this is my body”: even if he did not say, “this is my blood.” So Jesus might have intended an actual miracle transforming the bread into his body. And if this be not the case, if he did not perform a miracle; what did Jesus have in mind when he instituted the Eucharist at his Last Supper?

Until very recently, two aspects of the Eucharist always bothered me: the ‘cannibalism-vampirism’ aspect and the apparent ‘bragging’ concerning Jesus’s suffering. I thought there had to be a deeper symbolism (as in baptism) Jesus had in mind that we have lost over time. Imagine eating someone’s body and drinking someone’s blood: it is disgusting by any standard to practically everybody, and I’m sure first-century Christians didn’t feel any different (see John 6:52). The cannibalistic-vampiric aspect of the Eucharist I have practically ruled out in the previous section. So, in this section, I shall discuss the bragging aspect and thereby shed further light on the cannibalistic-vampiric aspect for the benefit of those readers who are still unconvinced.

I always found it rather strange that Jesus would have intended to keep reminding us of his suffering; his suffering was a gift to us: normally, one does not keep reminding one’s wife or one’s family of a great gift one has given them. Jesus had more class than to brag about his sacrifice for us and give us a guilt trip every time we meet in his name. But then what exactly is the symbolism he wished to convey in his institution of the Eucharist?

The answer to this question eluded me for decades. I finally got the answer after reading Paul’s verses from his authentic Romans and First Corinthians for the hundredth-odd time. One is prone to miss the connection because they are, textually, somewhat disconnected from the institution of the Eucharist. In his undisputedly authentic Letter to the Romans, we read,

“So in Christ we, though many, form one body, and each member belongs to all the others.” [Romans 12:5 (NIV) emphasis mine]

Bread, being made up of many grains of wheat crushed, kneaded together, and baked is a symbol of the mystical body of Jesus Christ— his Church. This is what he explains in his First Corinthians.

“Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? Because there is one loaf, we, who are many, are one body, for we all share the one loaf. … For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink.” [1 Corinthians 10:16–17; 12:13 (NIV) emphasis mine]

Naturally, red wine resembles blood, but what does the blood symbolize? What does it stand for in Christ’s Church? As mentioned in the previous section, blood was thought to be the seat of life in Jesus’s time: that is, what keeps the body alive. “The life of the flesh is in the blood,” says Leviticus 17:11. And what keeps the Church alive? The love between its members is what keeps Christ’s Church alive. So, the blood of Jesus in the Eucharist symbolizes our love for one another.

It also explains Paul’s strange use of the word “drink” in reference to the Holy Spirit, who is the life of the Church: rather than use some other verb like ‘inhale,’ ‘breathe in,’ ‘take in,’ or something similar. So, in the Eucharist, Jesus was not asking us to remember his suffering, but to strengthen our unity in him through love and commensality.

In fact, in his letter to the Trallians, Ignatius (c. 50 CE–c. 110 CE), first–second century bishop of Antioch in modern Turkey, once wrote that we Christians are created again in faith, which is the Lord’s flesh, and love, which is Jesus Christ’s blood; he writes,

“Recapture, then, your gentleness, and by faith (that’s the Lord’s flesh) and by love (that’s Jesus Christ’s blood) make yourselves new creatures.” [Ignatius of Antioch, “Letter to the Trallians,” 8, trans. Cyril Richardson (emphasis mine), https://www.orderofstignatius.org/files/Letters/Ignatius_to_Trallians.pdf, accessed September 14, 2021]

This is the key to the Eucharistic symbolism! And we had the right answer since the turn of the second century. So, according to Ignatius of Antioch, our faith is Jesus’s mystical body, and our love for one another is Jesus’s mystical blood. Christian love is what keeps Christ’s mystical body alive. This is the true symbolism Jesus wanted to convey in his institution of the Eucharist. It is as rich in symbolism as baptism.

Moreover, according to Catholic historian Garry Wills, at the turn of the fifth century CE, theologian Augustine of Hippo still believed that

“the faithful [is] the stuff that is transformed by the Eucharist. He [Augustine] never mentions … the power of the priest to consecrate … it is the faithful recipients who make the body of Christ present by becoming it.” [Wills, p. 141, emphasis in original]

In Augustine’s opinion, what makes the Eucharistic transformation actually take place in someone is the participant’s unity with the Church and God, not the priest’s magical words. He totally rejected the concept that Jesus’s physical, albeit-resurrected body could be in many places at once. Therefore, whenever we say that Jesus is in different locations at the same time, it must be symbolic: we mean his mystical body, the communities gathered together in Christ’s name. In Augustine’s own words,

“If you, therefore, are Christ’s body and members, it is your own mystery [symbol (Wills, p. 141)] that is placed on the Lord’s table! It is your own mystery [symbol] that you are receiving! You are saying ‘Amen’ to what you are: your response is a personal signature, affirming your faith. When you hear ‘The body of Christ’, you reply ‘Amen.’ Be a member of Christ’s body, then, so that your ‘Amen’ may ring [become] true!” [Early Church Texts, “Augustine on the Nature of the Sacrament of the Eucharist,” emphasis mine https://earlychurchtexts.com/public/augustine_sermon_272_eucharist.htm , accessed September 14, 2021]

Indeed, Wills points out, Augustine explicitly rejected the concept of our actually eating the body and drinking the blood of Christ: (Wills, p. 141) commenting on John 6:50, Augustine writes,

“This, then, is the bread that cometh down from heaven, that if any man eat thereof, he shall not die.’ But this is what belongs to the virtue of the sacrament, not to the visible sacrament; he that eateth within, not without; who eateth in his heart, not who presses with his teeth.” [Augustine, In Iohannis Evangelium Tractatus, tr. 26 § 12, trans. Gibb & Innes in Schaff, ed., Nicene and Post-Nicene Fathers, p. 279, https://www.ccel.org/ccel/schaff/npnf107.ii.html, accessed September 14, 2021]

It makes one wonder why these words of Augustine—one of the most revered Christian theologians—were forgotten. To their credit, however, Calvinists (the Reformed Churches) have adopted Augustine’s doctrine of the Eucharist.

Commensality is undoubtedly one of the best ways to make new friends and nurture old friendships. It’s no surprise, therefore, that Jesus would have liked his Church to continue the legacy he had started with his apostles and disciples. In sharing bread and wine he was asking us to remember that we are a unity and that our unity depends on our love for one another. He was not asking us to keep remembering his sacrifice and suffering for us. For the longest time—decades—I got this wrong. Although his writing was not very clear, authentic Paul had the right concept of the Eucharist, but a couple of the evangelists missed the boat later on. Recall that even the first two gospels written, Mark’s and Matthew’s, went wrong.

It’s no wonder, therefore, that we misunderstood the Eucharist: a couple of the evangelists misled us. Probably, over many years, Protestants have had better biblical scholars than us Catholics; consequently, they seem to have hit on the right concept of the Eucharist: that Jesus’s words at the Last Supper are to be taken allegorically or symbolically rather than literally. I hate disappointing Catholic priests here—I was going to be one of them.

As I pointed out at the beginning of this article, the above discussion on the Eucharist is all academic, of course, since the Bible is not God’s Word: I just wanted to convey the various concepts in the New Testament for the benefit of those Christians who still insist on believing that the Bible is a divine book.

New Covenant

Like Paul, all three synoptic evangelists (especially Matthew who was writing for a Jewish-Christian community) also believed that Jesus was instituting a new covenant between God and all of humanity through his death on the cross, similar to the one God had ostensibly made with the Hebrews through Abraham: that Jesus’s death on the cross substituted the animals cut in half in the following rather strange ritual given in Genesis.

“He [God] said unto him [Abraham], ‘Take me an [a] heifer [cow (DRC)] of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.’ And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. … And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. In the same day the Lord made a covenant with Abram [Abraham], saying, ‘unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates.’” [Genesis 15:9–10; 15:17–18 (KJV)]

According to the New American Bible,

“Cutting up animals was a well-attested way of making a treaty in antiquity. Jeremiah 34:17–20 shows the rite is a form of self-imprecation in which violators invoke the fate of the animals upon themselves. [NAB, Genesis 15:9–17n]

Passing between the animals cut in half signified invoking the animals’ fate on any party that breaks the agreement. This is where our concept of the New Testament (agreement or covenant) comes from: of course, it was especially important to the Jewish-Christians like Paul and Matthew.

Bread and Fish Eucharist

Commensality, or eating together, is probably the most intimate human experience, barring sexual intimacy, of course. When a couple starts dating, this is what they do: they go out for dinner or lunch together. In his lifetime, Jesus practiced open commensality with his disciples, where everyone at table, male or female, Jew or gentile, slave or free was treated equally. A common Mediterranean diet at the time of Jesus was, and still is, bread and fish; as attested by the multiplication of loaves and fishes described in all four gospels (see Mark 6:33–44, 8:1–9; Matthew 14:13–21, 15:32–38; Luke 9:10–17; John 6:1-15). Indeed, in his book The Historical Jesus, biblical scholar John Crossan opines that

“It was … open commensality during his [Jesus’s] life rather than Last Supper before his death that was the root of any such (bread and wine identified with his own body and blood) ritualization. This is confirmed by the bread and fish Eucharists in the early tradition. … For me, then, two different traditions, one of bread and fish, another of bread and wine, symbolically ritualized after his death, the open commensality of Jesus’ lifetime. That disjunction possibly represented a Jewish Christian and a Gentile Christian development.” (pp. 398–99)

There are two narratives of bread and fish ‘Eucharists’ in the Gospels, one in Luke and one in John. I shall start with John’s narrative (even though it was written later and therefore less reliable) because it’s more straightforward. According to John’s gospel, this narrative happened after Jesus’s resurrection.

“After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on [in] this wise [way] shewed he himself. There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples. Simon Peter saith unto them, ‘I go a fishing.’ They say unto him, ‘We also go with thee.’ They went forth, and entered into a ship immediately; and that night they caught nothing. But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus. Then Jesus saith unto them, ‘Children, have ye any meat [fish (NIV)]? They answered him, ‘No.’ And he said unto them, ‘Cast the net on the right side of the ship, and ye shall find.’ They cast therefore, and now they were not able to draw it for the multitude of fishes. Therefore that disciple whom Jesus loved saith unto Peter, ‘It is the Lord.’ Now when Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, (for he was naked,) and did cast himself into the sea. And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits [c. 300 ft.],) dragging the net with fishes. As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. Jesus saith unto them, ‘Bring of the fish which ye have now caught.’ Simon Peter went up, and drew the net to land full of great fishes, an [a] hundred and fifty and three [153]: and for all there were so many, yet was not the net broken. Jesus saith unto them, ‘Come and dine.’ And none of the disciples durst ask him, ‘Who art thou?’ knowing that it was the Lord. Jesus then cometh, and taketh bread, and giveth them, and fish likewise.’ [John 21:1–13 (KJV) emphasis mine]

Notice how the clause in the last sentence, “taketh bread, and giveth them,” resembles the words used by Jesus during the institution of the Eucharist at the Last Supper. The New American Bible is of the same opinion, stating, “This meal may have had eucharistic significance for early Christians.” [NAB, John 21:9, 12–13n]

This narrative portrays Jesus continuing his previous commensality with his disciples, even after his death and resurrection: showing that he was physically present among them. Was it only wishful thinking on the disciples’ part? Possibly! Personally, I do believe this account did really happen for two reasons: firstly, because Paul believed Jesus rose from the dead and appeared to his apostles/disciples alive again (see 1 Corinthians 15:4–8), and secondly, because this narrative does not contradict anything else in the Gospels; so there is no reason for me to disbelieve it.

Thus, Holy Communion (eating together) may have come to signify a real, resurrected presence of Jesus among his followers, even though he had died: because, of course, he had risen from the dead. Naturally, Jesus is not present physically during Mass nowadays, although he is presumably present mystically—in his Church. To have him present physically as well is only wishful thinking: such wishful thinking might have misled the early/later Christians to come to the wrong conclusion concerning the Eucharist.

With this in mind, we now move to the other bread and fish ‘Eucharist’ narrative, in Luke’s gospel, which again happened after Jesus’s resurrection.

“Behold, two of them [the disciples] went that same day [Jesus resurrected] to a village called Emmaus, which was from Jerusalem about threescore [60] furlongs [i.e., 7.5 mi.]. And they talked together of all these things which had happened. And it came to pass, that, while they communed [discussed] together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden [restrained] that they should not know [recognize] him. And he said unto them, ‘What manner of communications [discussions] are these that ye have one to another, as ye walk, and are sad?’ And the one of them, whose name was Cleopas, answering said unto him, ‘Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?’ And he said unto them, ‘What things?’ And they said unto him, ‘Concerning Jesus of Nazareth, which [who] was a prophet mighty in deed and word before God and all the people: and how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. But we trusted that it had been he which [who] should have redeemed Israel: and beside all this, to day is the third day since these things were done. Yea, and certain women also of our company made us astonished, which [who] were early at the sepulchre [tomb]; and when they found not his body, they came, saying, that they had also seen a vision of angels, which [who] said that he was alive. And certain of them which [who] were with us went to the sepulchre [tomb], and found it even so as the women had said: but him they saw not.’ Then he said unto them, ‘O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory?’ And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, ‘Abide with us: for it is toward evening, and the day is far spent.’ And he went in to tarry with them. And it came to pass, as he sat at meat [table] with them, he took bread, and blessed it, and brake, and gave to them.’ And their eyes were opened, and they knew [recognized] him; and he vanished out of their sight. And they said one to another, ‘Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?’ And they rose up the same hour, and returned to Jerusalem, and found the eleven [apostles] gathered together, and them that were with them, saying, ‘The Lord is risen indeed, and hath appeared to Simon [Peter].’ And they told what things were done in the way, and how he was known of [recognized by] them in breaking of bread. And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, ‘Peace be unto you.’ But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, ‘Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.’ And when he had thus spoken, he shewed them his hands and his feet. And while they yet believed not for joy, and wondered, he said unto them, ‘Have ye here any meat [food]?’And they gave him a piece of a broiled fish, and of an [a] honeycomb. And he took it, and did eat before them.” [Luke 24:13–43 (KJV) emphasis mine]

Notice how close the clause “he took bread, and blessed it, and brake, and gave to them” is to the institution of the Eucharist. Notice also the clause “how he was recognized by them in breaking of bread.” Obviously, they were used to this; they had dined with Jesus many times before. The bread and fish ‘Communion’ is therefore completed when Jesus is given a piece of fish and he eats it with them. He purposely interrupts their Communion at Emmaus, half way, to bring all his disciples together physically; then he continues the other half when they were all together.

Again we have the concept of togetherness and of the resurrected Jesus being physically present with his disciples while they shared a meal: nostalgically, perhaps, the same way they did before his death. Jesus’s followers wanted to keep remembering him the way he was: sharing a meal with them, a meal of bread and fish to the Jewish Christians.

Needless to mention, in a bread and fish Eucharist, there is no wine; consequently, unlike a bread and wine Eucharist, there is hardly a question of a physical conversion of the fish into the blood of Christ.

Moreover, when one really thinks about it, these Eucharistic narratives are a far cry from an actual miracle happening during Mass: that is, miraculously changing the bread and wine to the physical body and blood of Jesus. The early/later Christians seem to have misinterpreted the institution of the Eucharist, possibly because of wishful thinking: wishing Jesus to continue being present with them in their gatherings even after his resurrection.

Theologically, we believe God is omnipresent, that is, he is present everywhere in space as well as outside space in a fourth (timeless) dimension. Now, since Christians believe Jesus is also God, some might argue that he must also be present in the bread and wine, no? But one must appreciate the difference here: Jesus, as God, would be present in the bread (the host) and in the wine the same way he would be present in the pyx (container of hosts), or in the altar, or in one’s shoes for that matter: no miracle is required for that. Anyway, personally, I do not believe Jesus is God; I believe he is the Son of God—I shall stop here because it’s quite a complex subject that I deal with in my article on “The Trinity.”

Now, Matthew’s gospel portrays Jesus telling his disciples,

“For where two or three are gathered together in my name, there am I in the midst of them.” [Matthew 18:20 (KJV)]

However, to me, Christ is present in Church only mystically, as the Church—the mystical body of Christ—whenever we pray to God together: he is not physically present; as Augustine contends, the resurrected Jesus cannot be in more than one place. The most important thing to keep in mind is the communion, the gathering together, of Jesus’s followers to commemorate the Son of God’s historical presence among us humans, being one of us, and sharing meals with us; perhaps also to recall and appreciate, at times, his undeserved death. When a group of people (two or more) meet in God’s or Christ’s name, in a spirit of love (ideally also sharing a meal together) the spirit of Christ is among them. And when a group of people help one another, sharing and giving freely some of their abilities or possessions to whoever might need them badly: that would be the mystical body of Christ alive. We, though many members, become like one organism, working as a whole unit with an aim in mind: a better life here on earth, not just in the afterlife—as we pray in the Our Father: “Thy kingdom come … on earth as it is in heaven.”

Recall that in his authentic First Corinthians, Paul writes,

“We being many are one bread, and one body: for we are all partakers of that one bread.” [1 Corinthians 10:17 (KJV)]

A loaf of bread is made from many grains, but it becomes one loaf when ground, mixed, and baked: similarly, we Christians, although we are many, should act as one body. I believe this will be Christ’s Second Coming: when all of humanity acts as one body, everyone caring for everyone else. I don’t expect Jesus to come to earth physically a second time around.

A little later in the same letter, Paul writes,

“That there should be no schism [division] in the body; but that the members should have the same care one for another. And whether [if] one member suffer, all the members suffer with it; or [if] one member be honoured, all the members rejoice with it.” [1 Corinthians 12:25–26 (KJV)]

This should be the spirit in Holy Communion. Unfortunately, we have reduced Christ’s wonderful idea of commensality and Holy Communion to a bizarre meal and a gossip session.

Finally, as an aside, I must disagree with Crossan’s possible implication at the beginning of this section: that the Eucharist was probably instituted during Jesus’s lifetime through commensality rather than at the Last Supper. Authentic Paul (as well as all three synoptic gospels) describes Christ’s institution of the Eucharist at the Last Supper. Especially Paul’s opening statement, “I received from the Lord” [1 Corinthians 11:23 (BLB)], I think, clinches the argument, despite the evidence Crossan gives in his book; otherwise we would be belying Paul. But I do agree with Crossan on his main concept, that open commensality was the root of the Eucharist: total equality and serving one another while eating together was an everyday thing with Jesus and his disciples.

Eucharistic Fast

Something I never understood is why Catholics, under pain of mortal sin, are obliged to fast for one hour from any food or drink prior to receiving the Eucharist. According to the Catechism of the Catholic Church (p. 299 ¶ 1387),

“A person who is to receive the Most Holy Eucharist is to abstain for at least one hour before holy communion from any food and drink, except for only water and medicine.” [“Code of Canon Law,” can. 919 §1, https://www.vatican.va/archive/cod-iuris-canonici/eng/documents/cic_lib4-cann879-958_en.html , accessed September 18, 2021]

According to the Society of Saint Pius X website,

“It would be committing the mortal sin of sacrilege to receive communion voluntarily [deliberately] without fasting, unless in danger of death or in the necessity of preventing the profanation of the sacrament.” [https://fsspx.news/en/news-events/news/eucharist-11-eucharistic-fast-47178, accessed September 18, 2021]

Other Christian denominations, like the Orthodox and Anglicans, have even stricter Eucharistic fasting rules—overnight fasting. We are usually told it is out of respect for our Lord who is about to enter our body. But if one were to eat right after receiving Holy Communion, wouldn’t ‘Jesus’ end up in one’s stomach mixed with all the other food anyway? Inconsistencies!

Moreover, if we look closely at our Christian roots this Eucharistic fast did not exist. In his authentic First Corinthians, Paul actually encourages the early Christians to have their regular meal before celebrating the Eucharist with other Christians, especially if they were heavy eaters: this way everyone could have a fair share of the Eucharistic meal; he writes,

“When ye come together therefore into one place, this is not to eat the Lord’s supper. For in eating every one taketh before other his own supper: and one is hungry, and another is drunken. What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? what shall I say to you? Shall I praise you in this? I praise you not.” [1 Corinthians 11:20–22 (KJV) emphasis mine]

Notice Paul’s rhetorical question “have you no houses to eat and to drink in” before you come to participate in the Lord’s Supper? He is indeed encouraging them to eat before celebrating the Eucharist, which back then consisted of an ordinary meal. Given the fact that our founders had no problem eating and drinking prior to the Eucharistic meal, to make fasting prior to receiving Holy Communion mandatory, under pain of mortal sin, deserving eternal punishment in hell fire is puzzling to me.

Why do priests, very much like the Pharisees in the Gospels, try to make life so difficult for us believers—don’t we have enough problems and suffering in our life? Incidentally, the same thing applies for the Sunday obligation to go to church (Catholic Catechism, p. 448, ¶ 2181, p. 450, ¶ 2192) and to abstain from work on Sundays, (p. 449, ¶ 2185, p. 450, ¶ 2193) the Friday obligation to abstain from meat, together with the seasonal fasting (p. 421, ¶ 2043): all under pain of mortal sin.

If God were to go by what the Catholic Church says, it would be doing him more harm than good, because according to Christian theology, no amount of good deeds and self-sacrifice can make up for a single mortal sin a person commits: a mortal sin is supposedly an infinite offence since it is committed against an infinite being—God. Luckily, the Church is not a truth factory. Whatever happened to Jesus’s call in Matthew’s gospel?

“Come unto me, all ye that labour and are heavy laden, and I will give you rest.  … For my yoke is easy, and my burden is light.” [Matthew 11:28, 30 (KJV)]

Naturally, on the other hand, I am not recommending one gets drunk before receiving the Eucharist: that would be disrespectful to the Eucharistic celebration.

Barring Sinners

I also do not understand why people in mortal sin aren’t allowed to receive the Eucharist? (Catechism of the Catholic Church, p. 304, ¶ 1415) Christ was always kind and understanding toward sinners, and, to the amazement of the Pharisees, he was also very often seen in their company. He always desired their changing their ways and turning back to God, of course, but he never tried to cut them off completely from the community. And if the Eucharist truly is, as the Church claims, spiritual food, why is a spiritually sick person deprived of the food that can nourish and heal him? Inconsistencies!

Paul’s authentic First Corinthians is often misquoted to justify this inconsiderate, discriminating, and cruel Church law.

“Whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation [judgement (DRC)] to himself, not discerning the Lord’s body.” [1 Corinthians 11:27–29 (KJV)]

However, if one reads his entire letter, one would see what kind of abuse of the Eucharistic meal Paul found in Corinth: namely, dining separately, eating and drinking excessively, and assuming positions of rank.

As I argued above, Jesus is not inside the bread or the wine; however, if Jesus were truly inside the bread or the wine, no human could ever be worthy of receiving the body or the blood of the Son of God anyway; so why not sinners? Jesus never drove sinners off in his lifetime. Again, I think several of our Protestant friends got this right too, namely, Anglicans, Lutherans, Methodists, and Presbyterians.

Conclusion

Holy Communion is a showing of mutual love among Christians, which is the life of the Church—symbolized by the wine (blood was considered to be the ‘seat’ of life)—spiritually united with Jesus in the Church, his mystical body—symbolized by the bread (made of many grains). The ‘real’ presence of Jesus is an illusion stemming from early Christians’ nostalgic wishful thinking and later Christians’ misunderstanding of the New Testament texts.

References

Andersen, Hans Christian. “The Emperor’s New Clothes” in Hans Christian Andersen’s Fairy Tales. Illustrated by Jenny Thorne. Maidenhead, Berkshire, UK: Purnell Books, 1977 pp. 58–63. (SBN: 361038704)

Aquinas, Thomas. Summa Theologica. (Latin for “Theological Summary”) Translated by the Fathers of the English Dominican Province. New York, NY: Benzinger Brothers, 1947.

Attard, Carmel Paul. Faith and Reason: Disturbing Christian Doctrines. Bloomington, IN: iUniverse, 2020. (ISBN: 9781663210937)

Attard, Carmel Paul. Is the Bible Infallible?—A Rational, Scientific, and Historical Evaluation. Bloomington, IN: iUniverse, 2019. (ISBN: 9781532078446)

Augustine of Hippo. In Iohannis Evangelium Tractatus. (Latin for “Treatises on the Gospel of John.”) c. 420 CE.

Codex Iuris Canonici. (Latin for “Code of Cannon Law,”) Book IV (cann. 879–958). Translated by the Vatican, Italy. https://www.vatican.va/archive/cod-iuris-canonici/eng/documents/cic_lib4-cann879-958_en.html ,

Council of Trent, 1551. http://www.thecounciloftrent.com/.

Crossan, John Dominic. The Historical Jesus: The Life of a Mediterranean Jewish Peasant. New York, NY: HarperOne, 1992. (ISBN: 9780060616298)

Early Church Texts, “Augustine on the Nature of the Sacrament of the Eucharist,” https://earlychurchtexts.com/public/augustine_sermon_272_eucharist.htm.

Holy Bible: New International Version (NIV). Colorado Springs, CO: Biblica, 2011.

Holy Bible: New Living Translation (NLT). Carol Stream, IL: Tyndale House, 2015.

Ignatius of Antioch. “Letter to the Trallians.” c. 108 CE. Translated by Cyril Richardson. https://www.orderofstignatius.org/files/Letters/Ignatius_to_Trallians.pdf.

Libreria Editrice Vaticana. Catechism of the Catholic Church. Translated by Concacan Inc. Ottawa, ON: Publications Services, Canadian Conference of Catholic Bishops, 1994. (ISBN: 0889972818)

New American Bible: Revised Edition (NAB). Translated from the original languages, authorized by the Confraternity of Christian Doctrine, and approved by the United States Confraternity of Catholic Bishops. Totowa, NJ: Catholic Book Publishing Corp., 2010. (ISBN: 9780899429519)

Paul VI. Misterium Fidei. (Latin for “The Mystery of Faith”) Vatican, Italy, 1965. Translated by the Libreria Editrice Vaticana.

Society of Saint Pius X News. fsspx.news: “The Eucharistic Fast” https://fsspx.news/en/news-events/news/eucharist-11-eucharistic-fast-47178.

The Holy Bible: Berean Literal Bible (BLB). Bible Hub, 2016. https://literalbible.com/.

The Holy Bible: Douay-Rheims Version, revised by Richard Challoner (DRC). Douay & Rheims, France, 1752.

The Holy Bible: English Standard Version (ESV). Wheaton, IL: Crossway Bibles, 2017.

The Holy Bible: King James Version (KJV). Oxford, UK, 1769.

Wikipedia, s.v. “Libation,” last edited August 15, 2021, https://en.wikipedia.org/wiki/Libation.

Wills, Garry. Papal Sin: Structures of Deceit. New York, NY. Image Books, 2001. (ISBN: 0385494114) Wright, Keith. The Hell Jesus Never Intended. Kelowna, BC: Northstone Publishing, 2004. (ISBN: 1896836658)

Religion-Science Trilogy

This is a free offer for all my valued followers and readers—no strings attached. I shall e-mail a soft (pdf) copy of one (your choice) of my three published books to anyone who wants. All I need is your e-mail address to be able to send it to you: you can reach me at attardcarmel@rogers.com. Following is a summary of my three books to enable you to make your choice.

Is God a Reality?—A Scientific Investigation (502 pages)

This book investigates whether a God created us or we created him—a figment of our imagination. It contends, as a basic premise, that whether God exists or not is a scientific question: in other words, we should be able to figure out whether there is enough evidence for a Creator in our universe; just as science could postulate the existence of atoms even though they are invisible. A written book, for example, implies an intelligent author; similarly we can deduce an Intelligent Creator from what we see in the universe. I presume God can protect his own interests, and that he is on the side of truth: so, I see no reason for trying to defend his cause; I look for the truth, and let the dice fall whichever way they will. The book looks mainly at the origins of the universe and of life showing, beyond any reasonable doubt, that a Superior Intelligence was their cause: intelligence is the language he speaks to us in.

The book starts by looking at the huge quantity of matter (which is a form of energy—E=mc2) in our universe, and how difficult it is to produce it. According to basic physics, energy cannot be created or destroyed (it can only change form: from heat to light, say). It begs the question, therefore, where did all this matter come from? And why is there something rather than nothing?

Until just over a century ago, scientists thought that matter and energy were eternal. This concept was flustered when it was discovered that the universe is expanding (the big bang theory). An expanding universe implies that it was smaller yesterday, even smaller a week ago, a month ago, and a year ago; much smaller a thousand years ago, a million years ago, and a billion years ago. If one keeps reversing the clock, one comes to a time, about fourteen billion years ago, when the universe was just a point. This, interestingly enough, implies a moment of ‘creation.’ It also begs the question: what or who made the universe start expanding?

Consequently, the only way matter could be eternal, at the same time allowing for the expansion of the universe, is if we assume the universe is oscillating in size. However, such a scenario is precluded by the second law of thermodynamics, which is the principle that everything in the universe deteriorates and runs down if undisturbed. Anyone can tell if a shattering glass is filmed in reverse.

The book then looks at how fine-tuned the universe is and determines the astronomical odds against producing a starry universe (most chemical elements are produced in stars) and the even more astronomical odds against producing a life-sustaining universe. These ‘impossible’ odds practically leave no doubt that the universe had to be ‘coaxed’ to its present existence: chance alone is not a viable option.

The book then denigrates some mainstream scientific hypotheses for the origin of the universe, like the multiverse, string theory, and the anthropic principle.

The book then changes gears and examines life: the intelligence in DNA, the catch-22 structure and the coordination (factory-like structure) in the living cell. It then calculates the astronomical odds against producing a viable replicating living cell by chance alone—since evolution cannot act before a replicator occurs: finally showing that the age of the universe is far from enough time to produce the most primitive of cells—a bacterial cell.

The book then shows that there is no evidence for macroevolution (large-scale evolution) in the fossil record (especially in the Cambrian explosion) or from genetic engineering laboratories. Indeed, the fossil record shows that species appear and disappear, without showing any transitory forms: according to Darwinian evolutionary theory they should be the norm not the exception. It seems God intervened several times: causing a ‘down-up’ (from less complex to more complex organisms) evolution.

The book then examines our consciousness (self-awareness) and qualia (senses, feelings, color, etc.) which science has no clue how they come about from our physical (chemical) bodies. It then gives percentages (as reported by medical doctors) of near-death experiences: accounts of people who reported being lucidly conscious while clinically dead—including a well-documented case.

The book finally looks at a few well-witnessed as well as medically-examined miracles: so we also have positive evidence (rather than just circumstantial) for the existence of a Powerful Supreme Being.

The book ends by assuming God’s existence and examining the meaning of life—why we are here. It seems we are here to develop a personal relationship with God and to participate in God’s ‘continuing creation’—the procreation of other human beings who can likewise have a personal relationship with him.

Is the Bible Infallible?—A Rational, Scientific, and Historical Evaluation (826 pages)

Most Christian denominations assume the Bible was directly or indirectly dictated (‘inspired’) to its various authors by God himself; consequently, they consider the Bible as God’s Word and every verse infallible. This book respectfully questions this claim by evaluating the Bible text rationally, scientifically, and historically.

After a brief description of the history and English translation of the Bible, the book shows clearly that Adam and Eve’s story of the Fall of Humanity into sin (original sin) and Noah’s Ark story of the Flood are both myths templated (adapted to monotheism) on the Epic of Gilgamesh, which was etched on clay tablets about a millennium prior to the book of Genesis—the first book of the Bible. A definite giveaway is the talking serpent, which obviously belongs to the realm of fables. In other words, a fable is not reality, so original sin never really happened; consequently, there was no need for Jesus to redeem us from it. This begs the question, however: is the Bible God’s special ‘revelation,’ or is it a human collection of previous ancient myths?

Probably the best ‘litmus’ test for verifying the Bible’s infallibility, and therefore its being God’s Word, is whether there are any contradictions in its text. The fact is we do find many irreconcilable contradicting versions of biblical accounts if we read it in its entirety. Now, contradicting versions cannot both be God’s Word—at least one version, if not both, must be false.

The book then looks at science in the Bible. The cosmology of the Bible far from conforms to modern science. For example, it says the universe and the earth were both created within a week and they are roughly six thousand years old; while, in fact, from the big bang theory the universe is about fourteen billion years old and from radiometric dating, the earth is about four and one-half billion years old. It also says all animals and humans were created within a week of each other; radiometric dating of fossils shows they (e.g., dinosaurs and people) lived millions of years apart. It also says that the earth is flat, while it’s common knowledge it’s spherical. It also postulates the sky to be a shiny brass vault, and that stars are very small (the size of figs, say) while, in fact, they are as huge as the sun, and maybe even larger. Although it seems to be right regarding large-scale evolution (macroevolution): namely, that God seems to have acted directly (like ‘coaxing’ a down-up evolution, say), all the above scientific errors don’t say much for God’s inspiration: it seems to reflect the contemporary authors’ beliefs.

The ballpark historicity of the Bible is reasonably correct, but it’s inexact in a few years here and there: again undermining the hypothesis of God’s authorship.

The Bible’s treatment of the soul (consciousness/self-awareness) seems to be better than that of modern scientists: so far, science has no clue what consciousness is all about. Science says the soul is inexistent, but evidence from near-death experiences suggests otherwise. Some marginal Christian institutions, like Jehovah’s Witnesses, although they use the same Bible, also believe the soul does not exist. The book explains why they believe so, and why they are, at least biblically, wrong. It then examines the biblical heaven and hell, and why Christianity grossly misunderstood hell to be an eternal fiery pit.

Although Jesus is probably the Messiah (the Christ/Anointed One) promised to King David, he was nothing like the world leader his contemporary Jews expected him to be—so much for biblical prophesies. On the other hand, he was definitely not the Son of Man, as the gospels (especially John’s) contend; nor was he the suffering Servant of the Lord, as later Christians contended trying to explain why he suffered such a shameful, painful death. I contend Jesus had to suffer a public death so that there would be no question about his resurrection: his suffering was collateral damage. (Saint) Paul’s authentic letters seem to give enough evidence for Jesus’s resurrection since Paul was originally a skeptic who even persecuted Christians.

The kingdom of heaven (or equivalently the kingdom of God) is not in heaven, but on earth: as we pray in the Our Father (“Thy kingdom come, on earth, as it is in heaven.”). God’s kingdom is a kingdom of justice, truth, love, and sharing on this earth: where God ‘rules’ in our ‘heart.’ According to the gospels, Jesus foretold this kingdom of God would flourish in his own (or rather the apostles’) generation: he seems to have jump-started it, but unfortunately it stalled. Salvation in the Bible means to live a full life in this kingdom of God, and gospel means the ‘good news’ of the imminent coming of this kingdom.

Now, if you ask Bible-inerrancy believers, the most common reason why they (and most Christians) believe the Bible to be God’s Word is because of its claimed prophesies: the assumption being that only God knows the future. However, while I generally don’t question biblical miracles, prophesies claimed in the Bible text itself (especially in the New Testament), historically, never transpired; likewise, prophesies claimed by most religious institutions, say from the book of Daniel. Thus, the Bible fails both ‘litmus’ tests for God’s authorship and infallibility—contradictions and failed prophesies.

The last chapter of the book exposes God’s ‘duality’ in the Bible, which portrays God with a Jekyll-Hyde personality. God is described both as a benevolent, unconditionally-loving Father (as Jesus taught us) but also as a violent, vindictive Judge (e.g., the Flood, Sodom & Gomorrah). At times, he is even given a character with diabolical traits, nonetheless: why? That’s the way we, humans, want him to be—tit-for-tat. We have been lied to about God. I contend Jesus was conceived by God to show us God’s real character and so set scriptures right—that God is absolutely non-violent (like Jesus)—not to redeem us from original sin.

Faith and Reason: Disturbing Christian Doctrines (602 pages)

In the interest of this book’s integrity (wholeness), the first third of the book revisits some of what was said in the previous book: in order to set up an autonomous basis for the arguments that follow. It does away with the ‘axiom’ of the Bible’s infallibility, which induces Bible-inerrant Christians to quote a verse from the Bible to prove their point of view conclusively. I contend the Bible is simply a human book; once this axiom is shaken, a number of disturbing doctrines come to our view strictly through our reasoning.

To do this, the book first shows there are contradictions in the Bible; consequently, both versions cannot be God’s Word. Secondly, prophesies claimed in the Bible itself, historically never transpired; likewise, other prophesies claimed by religious institutions. Thus, the Bible fails both significant ‘litmus’ tests for infallibility.

False or disturbing Christian doctrines treated in the book are:

(1) The portrayal of the Christian hell (an eternal fiery pit) is a gross misunderstanding of the gospels. Jesus described (corpses) being burnt in Gehenna after one’s death rather than enjoying oneself in ‘God’s kingdom’ on earth if one does not cooperate in establishing it. But Gehenna was only a valley, south of Jerusalem, which contained the city’s garbage dump, where there was always enough refuse to keep it burning incessantly. The earliest canonical (official) gospel written (Mark’s) described this fire as “unquenchable,” but the second canonical gospel written (Matthew’s), in using Mark’s as a template (synoptic), paraphrased it to “eternal.” There is a big difference between ‘unquenchable’ and ‘eternal’: ‘unquenchable’ means the fire never stops until it is allowed to consume itself, while ‘eternal’ means it never ends. The worst thing that could happen to a Jew of Jesus’s time was not to be properly buried—to be thrown in a garbage dump, say. Jesus used contemporary beliefs to make his point; he never questioned contemporary ‘wisdom’: he never intended hell to be eternal or fiery. I contend Jesus was only human; consequently, he knew nothing about the afterlife. Such scare-tactics might help force us to live better lives, but they also tend to distance us from God. Our Lady’s apparitions ‘revealing’ hell are also discussed.

(2) Jesus’s divinity is never claimed in the first three gospels written (the synoptic gospels: Mark, Matthew & Luke), it’s only the last gospel written (John’s) that mythologizes him and ‘makes’ him divine. John wanted to make Jesus equal, or better, than contemporary Roman Emperors (e.g., Augustus), who were worshipped as gods; so, in his gospel, he claimed Jesus was divine. By assuming the infallibility of every biblical verse, the later Christian Church came to the absurd and illogical conclusions that God is one, yes, but also a trinity, and that Jesus is both human and divine. The book shows that the pronouncement of the dogma of the Trinity, historically, was politically coerced by the then Roman Emperor (Theodosius I) before universal agreement was reached by the entire Christian Church.

(3) Adam and Eve’s story of the Fall of humanity into sin (original sin) and Noah’s Ark story of the Flood are not original; they are myths adapted from the Epic of Gilgamesh, which was etched on clay tablets about a millenum prior to the book of Genesis—the first book of the Bible. A definite giveaway is the talking serpent which belongs in the realm of fables. In other words, original sin never happened: consequently, there was no need for Jesus to redeem us from it. I contend that Jesus died a public death so there would be no question about his resurrection. The dogma of the Immaculate Conception is also discussed.

(4) Roman Catholics (and several Protestant denominations) believe that no one outside the Church can be ‘saved’ (go to heaven). Indeed, the original Christian Church Fathers preached, “Outside the Church there is no salvation.” So, according to this teaching, at most only 1.3 billion people (Catholics) can be saved; at least 6.5 billion people will surely burn in hell eternally. Now, all Catholic dogmas (main beliefs) must be believed by the members: to the extent of believing something white even if it looks black; otherwise they would be excommunicated, and therefore destined to eternal hell fire. Some Protestant denominations, like Presbyterians, believe in predestination: that God predestines those ‘deemed’ Christians for eternal salvation but non-Christians for eternal damnation: thus, still creating them despite his knowing the final outcome. I contend God doesn’t know the future as far as we’re concerned, and that we are completely free to save ourselves or not—one cannot have it both ways. I also believe that eternal salvation (be with God) can be achieved even after one’s death and that everyone can be saved if they only want to. Belief that Jesus is the Son of God is unnecessary.

(5) Most Christians (especially Roman Catholics, but not Presbyterians) believe that Jesus is fully present in the Eucharist (Holy Communion): they claim the bread and wine become truly the body and blood of Jesus during the ceremony: making the sacrament sound like cannibalism and vampirism when they eat and drink the Eucharistic species. Again, this is a gross misunderstanding of the New Testament texts. What Jesus intended for this sacrament, besides promoting commensality (it seems there was also a bread and fish Eucharist), was symbolic. For example, the immersion in water during baptism represents the death and burial of the old (wicked) self and the rebirth of a new (reformed) person. The true meaning of the Eucharist was explained by Augustine of Hippo in the fourth/fifth century, but somehow it was discarded. The bread represents Christian unity (many grains in one loaf) and the wine represents their love, which is the ‘life’ of the community—in Jesus’s time blood was considered the ‘source’ of life. Wishful thinking made early Christians continue to believe that Jesus was still with them physically, rather than spiritually in his mystical body—the Church.

(6) The doctrine on confession in Roman Catholicism is also skewed: most of the emphasis is on the actual act of confessing mortal (grave) sins to a priest; imperfect contrition hardly insists on repentance and inner personal change (e.g., it’s enough to be sorry for gaining hell or losing heaven). But sacrifices in the Old Testament were only a symbol of an inner-disposition change: an outward sign that the invisible God has forgiven one’s sin. God forgives sin if we truly repent of it, it does not have to be confessed officially to anyone: auricular confession should only be an outward sign to satisfy one’s doubts, if necessary.

(7) Christianity has tabooed sex since the fourth century, mainly because of the theologians Augustine of Hippo and Jerome of Stridon, who thought it a necessary evil for procreation purposes. In enforcing priestly celibacy and contraception in Roman Catholicism, historically, the pope (Paul VI) misquoted the Bible and manipulated the ecumenical council into a status quo. He even disregarded what his own birth-control commission of forty-eight members had decided. Unfortunately, however, the world is fast approaching an overpopulation crunch around the ten billion people mark; we are currently pushing eight billion people: (non-abortive) contraception will soon become a necessity. However, the world’s population can easily be controlled if every woman, voluntarily, decides to limit her childbearing to two children in her lifetime. On the other hand, I tend to agree with the Catholic Church that  abortion is evil because it harms another ‘person’ (zygote, embryo, or fetus), which, although helpless, should be protected—like a baby: there is no way of reproducing the same ‘individual’ once it is destroyed. Homosexuality is also deemed a mortal sin by Catholicism, but it’s the ‘wrong’ hormones that alter a person’s sexual orientation: it is to be tolerated, of course, but nothing to be proud of (why pride parade?)—it’s not quite normal: isn’t it better to keep it private? Jesus’s virgin birth and Mary’s perpetual virginity are also addressed.

(8) According to the Catholic Church (as in most Christian institutions), masturbation is a mortal sin—despite its harming nobody and there being nothing condemning it in the Bible; it is therefore effectively lumped together with rape or adultery (strangely enough, there is no ‘triviality of matter’ in sex). This is equivalent to the Church’s planting a Trojan horse in our own bodies; thus frustrating our chances for ‘eternal salvation.’ I contend masturbation is God’s gracious gift for sexual release to the unmarried. Apparently, the clergy want to keep the faithful dependent on them, through obligatory frequent confession, so they can feel important—a power trip. They want to hold on to that aura of ‘miracle-workers’ in both confession and the Eucharist.

(9) We are told to always trust God completely, and that God is in control of everything. Such passivity in letting God handle all our problems is a formula for disaster. “God helps those who help themselves.” God made us ingenious at solving problems, so we must do everything in our power, as if God doesn’t exist. Very rarely does God help pull us out of a jam; neither is God an irritating vending machine, which does not always deliver the goods. We are also told that with faith alone we can move mountains: I’ve never seen or heard of such a feat.

(10) Although God’s creation of the universe from ‘nothingness’ is probably true, which is the doctrine upheld by practically all of Christianity, it’s not what the Bible says; it says God created (or rather, constructed) the universe and earth from chaotic matter—as a sculptor uses a piece of raw marble: so, in this case, the Church disregards what the Bible says.

(11) The book finally revisits God’s nature in Christian doctrine (rather than in the Bible): God is portrayed as violent, self-centered, arrogant, manipulative, and condescending. For example, we are told he made Jesus suffer for our sins (especially original sin—which never happened); not to mention his asking us to do penance to compensate for our offences he constantly puts up with. God does not punish us for our sins: like a good Father he hates sin, but not the sinner: a good parent hates a disease killing the child, but not the child; nor does the parent punish the child for being sick. God forgives repented sin: forgiveness implies non-repayment (refer to the parable of the prodigal son). Moreover, in the Our Father, Christians pray, “Thy will be done.” This portrays God as the ultimate self-seeker—like the devil. If you ask God what he wants you to do, he’ll tell you “I don’t know, son; what would you like to do?” God has no master plan for any of us; he gave us our life as a free gift, without any strings attached, to live it as we desire: his will is for us to enjoy a full and happy life, possibly having a loving relationship with him if we so desire. Furthermore, we blame God for everything. “Everything happens for a reason,” is false teaching: life is simply made stressful so we are challenged and, consequently, we can become the best version of ourselves. If a team always wins a football game, it stops being exciting, indeed it even becomes boring: so does a life devoid of challenges. Finally, even the gospels tell us that if we’re generous with God, he will be generous with us in return; this portrays him as a manipulator—again like the devil. It also gives license to religious institutions, and televangelists, to extort money from their followers. In reality, God is impartial and loves everyone unconditionally, whether they are generous or not, because he is everyone’s Father: he pours rain indiscriminately. If you want to contribute to society, do it because you are convinced of the need and to alleviate the pain, not to be rewarded by God in return.

The Trinity

Trinity Shield

Probably the strangest Christian doctrine is that of the Trinity: that there is only one God, but there are three ‘persons’ in this one God. According to this doctrine, each of these three persons is entirely God by himself; and yet, it insists, there is only one God (see above diagram). This is a classic case of ‘blind faith’: faith that is diametrically opposed to reason (or evidence). Why do Christians believe such irrationality? Christians claim that God’s nature was revealed by God himself in their Bible. This article explains, both biblically and historically, why Christians have come to believe such an oddity: termed a mystery, which, by doctrinal definition, “defeats human understanding.” As my blog contends, blind faith, if examined carefully, usually boils down to superstition.

The Christian God

In the Bible, the Old Testament book of Isaiah portrays God declaring,

“I am the Lord, and there is none else, there is no God beside me.” (Isaiah 45:5, KJV)

And again,

“Thus saith the Lord the King of Israel, and his [Israel’s] redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. … Is there a God beside me? yea, there is no [other (ISV)] God; I know not any.” (Isaiah 44: 6, 8, KJV)

So clearly, according to the Old Testament, there is only one God. However, in the New Testament, in John’s gospel, we read that also Jesus is God; it has,

“In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1, KJV, emphasis mine)

Later, in the same chapter, the evangelist John makes it very clear that by the “Word” he means Jesus because he writes,

“And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth.” (John 1:14, KJV, emphasis mine)

How do Christians reconcile these two concepts? That there is only one God, but that Jesus is God too. Catholic, Protestant, and Orthodox Christians believe in the so-called Trinity, and they declare it a ‘mystery’ that “defeats human understanding.” Maybe, however, there is no mystery at all. The problem stems from the belief that every verse in the Bible is infallible; the solution to the riddle may simply be that the Bible is fallible: that one should not assume that every verse in it is true. (It doesn’t necessarily mean that we should trash the Bible.)

Interestingly enough, on the other side of the religious fence, although Jehovah’s Witnesses also believe the Bible to be infallible, they do not believe that Jesus is God. This, therefore, constitutes a major rift in the interpretation of the same Bible. Now, how do Jehovah’s Witnesses reconcile Isaiah’s and John’s seemingly conflicting verses? Their translation of the first verse in John’s gospel is a little different; they have,

“In the beginning was the Word, and the Word was with God, and the Word was a god [divine (note)]. (John 1:1, NWT, emphasis mine)

So, they claim that the contradiction between the two biblical texts in Isaiah and John is only apparent and can be reconciled by ‘proper’ translation. Oddly enough, however, the original Greek text uses the same word for “God” and “divine/a god” in the above verse (except for the case difference required by Greek grammar). (Bible Hub: “Interlinear,” accessed July 23, 2021) I honestly do not really understand what Jehovah’s Witnesses mean by “a god” or “divine” in their translation of the first verse of John’s gospel—except what ordinary folk, like you and I, think they mean. Still, of all Christians, I think they have the best understanding of who (or what) Jesus is. I just don’t agree with them that Jesus existed before his birth: that he is the incarnated Archangel Michael, as they contend. (Wikipedia: “Jehovah’s Witnesses Beliefs,” accessed August 8, 2021.)

Whatever translation one adopts, the word used in John’s gospel is misleading: typical of a human book, I’d say. If it were truly God writing John’s gospel, he would not have used the word “God/god” for a created supernatural being like an angel, say: he would have used a word like ‘spirit.’ Personally, I disagree with both Jehovah’s Witnesses and most of Christianity: I contend it is simply a biblical contradiction, like the many examples I list in the chapter (of more than fifty pages) on “Bible Contradictions,” which I give in my book Faith and Reason (pp. 15–73).

Moreover, although Mormons (the Church of Jesus Christ of Latter-day Saints) also revere the Bible, they believe that the three persons in the ‘Godhead’ are distinct, but that they think and act alike with a common purpose or will. I believe something similar too, but I do not believe (as they contend) that the Father has a perfect physical body as Jesus has: I believe the Father is a ‘spirit’ like the Holy Spirit. Nor do I believe there is a Heavenly Mother, or that the Father was once a man, or that people can become divine as Jesus did. (Wikipedia: “Mormonism,” accessed July 23, 2021)

The Gospels

What is important to realize for our discussion of the Trinity, is that the first of the four canonical (official) gospels written, Mark’s (around 70 CE, NAB, p. 69)—and consequently probably the most authentic—does not narrate Jesus’s infancy: it only portrays him as an adult and claims he is the “Son of God”; it has,

“The beginning of the gospel of Jesus Christ, the Son of God ….” (Mark 1:1, KJV, emphasis mine)

This begged the question of the early Christians: how is it, exactly, that a human became the ‘Son of God’? So, the next two canonical gospels written afterward, Matthew’s (around 80 CE, NAB, p. 10) and Luke’s (around 90 CE, NAB, p. 96), try to answer this question by telling us that Jesus was the ‘Son of God’ from his conception: they give us an infancy narrative of Jesus adding that the Holy Spirit impregnated his mother Mary. So far, so good, miracles do happen occasionally, and possibly God decided to conceive a special person for us: one who thinks and acts exactly like him, I presume.

However, this was still not enough for the early Christians. For some reason, they started to believe that Jesus existed with God even before his birth: so, initially, they identified him with God’s ‘Wisdom’ or ‘Thought.’ Consequently, the last of the canonical gospels written, John’s (around 100 CE, NAB, p. 144), declares Jesus existed “in the beginning” (John 1:1, KJV) of the Creation (of the earth and the universe), and that God sent him on earth to tell us all about himself. Thus, John identifies Jesus with God’s “Word”: naturally, words are the expression of one’s thought or wisdom.

Of course, the divinity of Jesus claimed in John’s gospel does not make much sense in today’s concept of God. It may have been understandable, however, in John’s time since many considered even the living Roman emperor, although human, to be ‘divine’: as biblical scholar John Dominic Crossan tells us in his book God and Empire (p. 19). We shall see exactly why this happened under “First-Century Divinity” below.

In their zeal, over time, the early Christians tried to extol Jesus more and more, until they eventually made him a god (or rather God) like the Roman emperor. Of course, being the last gospel written, John’s gospel lends itself to being the least authentic. (For starters, the number of eyewitnesses still alive, who might have questioned inaccuracies, decreases with time.) In fact, Jesus’s divinity is only claimed in John’s gospel: one does not find such a claim in (Saint) Paul’s undisputedly authentic letters (written approximately between 50 and 60 CE) or in any of the other three gospels—the synoptic Gospels.

In trying to emphasize Jesus’s importance, the evangelist John ended up making him greater than he really was. However, it backfired on him because Christianity, later believing his book to be infallible, came to the absurd conclusion of the Trinity: that is, roughly, that there are three ‘gods’ in the one God. The three gods in the Trinity are probably best described like Siamese twins (triplets rather) or possibly like the three-headed Greek mythological monster, Cerberus. It is significant to add, here, that at the time the Trinity was defined in 381 CE, Christians were still highly influenced by Greek philosophy and mythology.

As I already pointed out, all this mess stems from the assumption that every biblical verse is infallible: Christians promoted a simply human book to divine status; but Christianity is not a ‘truth factory.’ The whole mystery of the Trinity would be no mystery at all if one were to concede that the Bible is fallible.

I don’t believe Jesus pre-existed from the beginning of the universe (or earlier) even though a handful of verses in the New Testament, mostly from John’s gospel and a couple of later writings, say so. (See John 1:1, 14, 30; 8:24, 28, 56–59; 10:30–33, 37–38; 13:19; 14:20; 17:5, 21–24; 18:5–8. 20:27–28; Titus 2:13; 2 Peter 1:1.) Why? Primarily, because they are the least authentic. Again, if one were to simply forget about the initial assumption, the axiom that the Bible is totally infallible, it would be easy to come to the right conclusion: namely, that Jesus did not exist before his birth—like every one of us.

I think that what the evangelist John tried to convey in his text was the concept that Jesus is most like his Father (God): he is like a chip of wood taken from a large tree, and so he is of the same ‘substance’ as his Father—but not physically, of course, since God is a spirit. He is as close as a human could possibly get to being like God. Having said this, I contend Jesus was still totally human, and his existence only started when he was conceived by the Holy Spirit in his mother Mary’s womb—no more.

Biblical Evidence

Now, is there any biblical support for my opinion? Surprisingly enough, there is quite a bit.

(1) To start with, the early Christians believed God exalted Jesus to his right hand, but only after his resurrection. For example, in his undisputedly authentic letter to the Philippians (written around 55 CE, NAB, p. 301), Paul writes,

“Let this mind be in you, which was also in Christ Jesus: Who, being in the form [essence (AMP), nature (NIV)] of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of ‘Jesus’ every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:5–11, KJV, emphasis mine)

Note: According to Greek philosopher Plato (c.428–c.347 BCE), the form is an imitation of an ideal or a concept: like drawing a circle or a triangle, say. (Wikipedia: “Theory of Forms” accessed July 23, 2021)

Observe the word “exalted” in this passage. Had Jesus been God, how could he be exalted any higher? Paul, probably like John, perceived Jesus as closest to the nature of God : like a son is to his father; in fact, Jesus was known as the ‘Son of God.’ Paul too recognizes Jesus as the ‘Son of God’ in another of his undisputedly authentic letters, the letter to the Galatians (written around 50 CE, NAB, p. 283), but not exactly God—there was only one God for Paul; he has,

“When it pleased God, who separated me from my mother’s womb, and called me by his grace, to reveal his Son in [to (ISV)] me, that I might preach him among the heathen [gentiles (ISV)]; immediately I conferred not with flesh and blood.” (Galatians 1:15–16, KJV, emphasis mine)

(2) Moreover, the Acts of the Apostles (written around 120 CE, The Historical Jesus, p. 432) portrays the apostles’ leader, Peter, about fifty days after Jesus’s resurrection, addressing the crowd that gathered following the commotion at Pentecost (the descent of the Holy Spirit on the first Christian community) as follows:

“‘Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain …. this Jesus hath God raised up [from death], whereof we all are witnesses. Therefore being by [to (ISV)] the right hand of God exalted, and having received of the Father the promise of the Holy Ghost [Spirit], he hath shed forth this, which [what] ye now see and hear.’” (Acts 2:22–23, 32–33, KJV, emphasis mine)

Again, notice the clause “being to the right hand of God exalted” and the phrase “a man” (not ‘a god’). Was Peter being heretical, then? Of course not, the source of this speech is probably from very early Christianity; at which time Christians simply thought of Jesus as a special person: notice the phrase, “a man approved of God.” But later, there was a concept ‘evolution’: trying to understand how, exactly, Jesus was so closely related to his Father.

Indeed, the so-called heretics later known as Adoptionists believed that Jesus was totally human, but God divinely adopted him at his resurrection, his baptism, or his birth without compromising his humanity or susceptibility to pain and suffering in any way—allegedly because he had to suffer to deliver us from original sin. (Freeman, p. 147) But this was still not good enough for the later Church.

(3) Furthermore, John’s gospel has, “My Father is greater than I [Jesus].” (John 14:28, KJV) How can one be more specific in stating that Jesus was not exactly God? The Catholic Douay-Rheims Bible tries to explain this embarrassing, contradicting verse as follows:

“It is evident, that Christ our Lord speaks here of himself as he is made man: for as God he is equal to the Father. (See Philippians 2:5–11) Any difficulty of understanding the meaning of these words will vanish, when the relative circumstances of the text here are considered: for Christ being at this time shortly to suffer death, signified to his apostles his human nature by these very words: for as God he could not die. And therefore as he was both God and man, it must follow that according to his humanity he was to die, which the apostles were soon to see and believe, as he expresses [in the next verse] ver. 29: ‘And now I have told you before it come to pass: that when it shall come to pass, you may believe.’” (John 14:28n, DRC, emphasis mine)

Notice the clause: “as God he could not die.” Presumably, however, neither does a human soul; and we still talk about a person dying. According to Christian doctrine, Jesus is supposedly one person in whom both divinity and humanity are inseparable. Therefore, when Jesus says “I,” it should include both his divinity and his humanity: just as when a person says “I,” it includes both his soul and body. There was no need for any explanation whatsoever because when a person dies we assume, or believe, that one’s soul does not die; likewise, both Jesus’s soul and alleged divinity would not die with him. The lengthy explanation the Douay-Rheims Bible gives here is only an indication of another biblical contradiction.

Both God and Son of God

Recall that, in the first verse of his gospel, the evangelist John says that Jesus is “God.” But toward the end of his gospel, he also has,

“Many other signs truly did Jesus in the presence of his disciples, which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.” (John 20: 30–31, KJV, emphasis mine)

Notice then that, in the same book (John’s gospel) the Bible says that Jesus is “God” and at the same time he is also the “Son of God.” How can one reconcile these two statements? The two clauses: “the Word (Jesus) was God” and “Jesus is the Son of God” cannot be simultaneously true: the same person cannot be both God and the Son of God when there is only one God. Clearly, we have another biblical insolubility—a contradiction—if not a real mess!

First-Century Divinity

The Roman emperor Octavian (63 BCE–14 CE) was the adopted son of the well-known general and politician Julius Caesar. Octavian was the first and probably the most famous of the Roman emperors, he was later known as Caesar Augustus (Latin for ‘venerable’) in Jesus’s youth. (Wikipedia: “Augustus,” accessed July 24. 2021)

In his book God and Empire, biblical scholar John Crossan notes that Roman poets of Augustus’s time, like Virgil (70–19 BCE), Horace (65–8 BCE), and Ovid (43 BCE–17 CE), deified the emperor, even while he was still alive (p.19). These poets found no problem identifying a living human with a divine being. Their reasoning was axiomatically simple: since the gods run the world, and Caesar certainly runs the world, Caesar must be a god (p. 20). The reader will therefore appreciate that the concept of a ‘god’ in the first-century (BCE/CE) Roman Empire was far removed from our current concept of God, the Creator of the universe.

Crossan then asks the reader to imagine being given the following description of a person that lived in the first century CE: people called him ‘Son of God,’ ‘God from God,’ ‘God,’ and ‘Divine’; and he was bestowed various titles like ‘Savior of the World,’ ‘Liberator,’ ‘Redeemer,’ and ‘Lord’ (p. 28). Naturally, Crossan adds, most people familiar with Western tradition, especially Christians, would automatically identify him as Jesus of Nazareth. However, Crossan points out, all these terms and titles were given to someone else before Jesus was even born: they all addressed the Roman emperor Caesar Augustus (p. 28).

Moreover, the term euangelion (Greek for ‘good news’), which was first coined in the Gospels by the evangelist Mark, was a news flash: a piece of Roman propaganda extolling the actions of the Roman emperor (or the legions). In the Gospels, it referred to the imminent coming of the kingdom of God on earth: a ‘kingdom’ of justice, truth, love, and sharing, where God ‘rules’ in our ‘heart.’ Mark writes,

“Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, ‘the time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel [good news (NIV)].’” (Mark 1:14–15, KJV, emphasis mine)

Note: Also Paul used the word euangelion, even before Mark, but for Paul it had a different meaning from that in the Gospels: namely, that Jesus resurrected from the dead, and that his followers will also be resurrected to live eternally. (Riches, accessed July 25, 2021)

Crossan therefore concludes that, to first-century-CE Romans, all the above constituted an identity theft of the Roman emperor, which was equivalent to high treason; he writes,

“Christians were not simply using ordinary titles applied to all sorts of people. … They were taking the identity of the Roman emperor and giving it to a Jewish peasant. (p. 28)

Who was, may I add, executed as a revolutionary by the Roman state. So, when we hear of Christians being persecuted, thrown in arenas with wild beasts, and burnt alive in ancient Rome, they weren’t exactly innocent in the eyes of the state: they were considered a menace to the state and to humanity in general since Rome ruled practically the whole known world. Moreover, they did not believe in the Roman gods; they believed in one God (like the Jews): so, they were considered ‘atheists’ of some sort and therefore enemies of the religion of the state.

The crucial question is therefore: were Christians provoking the Roman Empire by their attitude? All in all, I would say yes; even though Jesus presumably taught,

“‘Render to Caesar the things that are Caesar’s, and to God the things that are God’s.’” (Mark 12:17, KJV)

Since the Gospels were written in the Roman Empire and for its people, their message was, naturally, watered down a little.

Christians certainly challenged polytheism (many gods) with monotheism (one God); but the Jews also believed in one God, and they were still tolerated and even respected in the Roman Empire. However, Christians were also challenging Roman theology and Roman ideology. As Crossan points out, Jesus, Paul, and John of Patmos (the author of the book of Revelation) did not challenge the Roman Empire militarily, economically, or politically: they stood no chance of defeating it that way; but they did challenge it ideologically (p. 15). Their doctrines may not have been intentionally directed as a head-on attack on the state, but, inadvertently, it created an intellectual revolution in the Roman Empire that eventually toppled it—turning it Christian.

As Crossan further explains, the sequence of Roman theology consisted of: religion, war, victory, culminating in ‘peace’—the famous Pax Romana. Christians challenged this philosophy because violence usually breeds more violence. Normally, victory does not bring about peace; it either produces the utter destruction of the vanquished (which one can hardly call peace) or it only produces a rest period in which the vanquished prepare for escalated violence to avenge themselves—if possible. What Jesus taught was an alternate method of achieving true peace; his sequence was: religion, non-violence, justice, followed by peace. In other words, justice would automatically be conducive to true peace: this was the basic message of the kingdom of God. The coming of this kingdom to the world was what the ‘good news’ of the Gospels was all about. Indeed, the original Latin meaning of the word ‘salvation’ was deliverance from harm, ruin, or loss. This concept of peace through justice is the subject of Crossan’s entire book God and Empire: Jesus against Rome, Then and Now. Notice especially the subtitle of his book (p. 29).

Therefore, when the evangelist John says that Jesus was God, we must not take it out of its context of the first-century-CE Roman Empire: at which time all the emperors were considered gods—without question; subjects even had to offer sacrifices to the emperors. To come up with the concept of God being a Trinity, almost three centuries later (in 381 CE) just because of a few verses in John and a couple of other later New Testament authors, is to take the concept of ‘god’ or ‘divine’ in the first-century-CE Roman Empire out of its context.

However, still, this whole argument does not excuse the Bible from its fallibility: it only shows there is a ruinous danger in promoting human scriptures to divine status.

Scriptural Texts

There are no Old Testament scriptures saying that God is a ‘trinity’: they all say there is only one God. However, Christian theologian Augustine of Hippo (354–430 CE) believed that God’s Trinity is implied in the words “us” (and “our”) in the Genesis verse which portrays God saying, “Let us make man in our image, after our likeness.” (Genesis 1:26, KJV, emphasis mine) as well as in the verse, “Behold, the man is become as one of us, to know good and evil” (Genesis 3:22, KJV, emphasis mine), after the serpent had told Eve, “ye shall be as gods, knowing good and evil.” (Genesis 3:5, KJV) However, as I show under “Evidence” in my article “Adam and Eve—Original Sin,” Genesis’s author sloppily carried over these words from a previous myth, the “Epic of Gilgamesh,” while adapting it to a monotheistic setting. Indeed, despite these two Genesis verses, the Jews—who are the authors of the Old Testament—always believed that God is one.

The concept of God being a trinity, therefore, started in the New Testament: it is strictly a Christian invention. I contend it all started unintentionally with Paul: in his undisputedly authentic Second letter to the Corinthians (written around 57 CE, NAB, p. 266), he has,

“The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost [Spirit], be with you all.” (Second Corinthians 13:14, KJV)

To Paul, therefore, Jesus is up there with God and the Holy Spirit. Why? Jesus is “God’s Son,” Paul tells us in his undisputedly authentic Galatians:

“When it pleased God, who separated me from my mother’s womb, and called me by his grace, to reveal his Son in [to] me, that I might preach him among the heathen [gentiles]; immediately I conferred not with flesh and blood.” (Galatians 1:15–16, KJV)

Consequently, Paul thought that Jesus was even higher than the angels: in his undisputedly authentic letter to the Philippians, he writes,

“At the name of ‘Jesus’ every knee should bow, of things in heaven, and things in earth, and things under the earth.” (Philippians 2:10, KJV, emphasis mine)

Notice the phrase “things in heaven.”

Now, all four evangelists confirm Jesus is the “Son of God,” Matthew, however, also adopts Paul’s doxology (liturgical formula) at the end of his gospel:

“Jesus came and spake unto them [his apostles/disciples], saying, ‘All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost [Spirit].” (Matthew 28:18–19, KJV, emphasis mine)

Still, it is only the last gospel written (John’s) that actually claims Jesus is also God. As we have seen, apparently, John wanted to convey the concept that Jesus’s character was the exact image of his Father, God, and he also wanted to elevate Jesus higher than the Roman emperor, who was considered divine. However, centuries later, Christianity ended up misinterpreted the first verse of his gospel.

The early Christians did not consider Jesus to be God. In fact, as I have already shown earlier, in Philippians, authentic Paul writes that God exalted Jesus’s name (Philippians 2:9). Had Paul thought Jesus was always God, he would not have used the word “exalted”: to both Jews and Christians, God cannot possibly be exalted any higher. We have also seen that Acts too portrays Peter declaring that Jesus was a “man” (Acts 2:22) and saying that Jesus was “exalted” to God’s right hand. (Acts 2:33) So, also to the evangelist Luke (who was also the author of Acts) Jesus was “a man” not a ‘god’ or ‘God.’

So the basic question is: how could later Christians go so wrong? As I have argued, most of the problem originated from the fact that Christians considered the entire Bible to be God’s Word and that every single verse in the Bible is infallible. However, as I show clearly, in my book Faith and Reason in the chapter on “Bible Contradictions,” (pp. 15–73) not every verse in the Bible can be reconciled with every other. Consequently, Christianity ended up with a total mess.

Historian’s Opinion

In his book AD 381, ancient Greece and Rome historian Charles Freeman shows convincingly that the Trinitarian doctrine was a historical rather than a theological development—AD 381 (i.e., 381 CE) was the year the Trinitarian doctrine was supposedly finalized: he introduces his book with,

“The story, as this book hopes to show, is well documented, but an alternative narrative, that the Church itself came to a consensus on the nature of the Godhead, is still the dominant one in histories of Christianity. The ‘consensus’ approach glosses over the violent antagonisms the debates over doctrine aroused and the pre-eminent role the [Roman] emperors played in their resolution.” (p. 2, emphasis mine)

Notice Freeman’s phrase “well documented.” He concludes his book with,

“The Church was forced by sheer weight of imperial power to acquiesce in a doctrine that had not come to fruition and that, if debate had been allowed to continue, might never have. … The aim of this book has been to reveal what has been concealed.” (p. 204, emphasis mine)

Notice the phrase “what has been concealed.” Of course, one needs to read the whole book to be convinced of what Freeman says here: I strongly recommend it. (I draw extensively from Freeman’s book in following section.)

History

According to Freeman, the family estates of the Roman emperor Theodosius I (347–395 CE) were in Spain (p. 11), where the majority of Christians believed God the Father, Jesus his Son, and the Holy Spirit were ‘of equal majesty’ (pp. 26, 103). When Theodosius became emperor of the Eastern Roman Empire, it was threatened by invasion in the east from the Persian Empire (p. 5) and in the north by the nomadic, Germanic Goths, who were refugees displaced by another nomadic people, the Asian Huns (p. 6). As soon as Theodosius became emperor of the East in 379 CE (p. 15), he must have thought it would be a good idea to unify the whole Roman Empire against these threats by having one common religious belief; so he imposed his own Western belief on everyone else: even though theological discussions were still very hot in the East. The Roman-cultured West was still not up to par with the Greek-cultured East on both debate and theology: hence their simplistic view of the three persons being ‘of equal majesty’ (pp. 29, 35, 105, 157).

Although Theodosius had no theological background (p. 103), apparently to assert his authority over the weakened Roman Empire (pp. xvi, 25), he issued the following edict in 380 CE from Thessalonica, in modern Greece, to the people of Constantinople (Istanbul, in modern Turkey), the then capital city of the Eastern Roman Empire:

“It is Our will that all peoples ruled by the administration of Our Clemency shall practice that religion which the divine Peter the Apostle transmitted to the Romans … this is the religion followed by bishop Damasus of Rome and by Peter, bishop of Alexandria, a man of apostolic sanctity; that is, according to the apostolic discipline of the evangelical doctrine, we shall believe in the single deity of the Father, the Son and the Holy Ghost [Spirit] under the concept of equal majesty and of the Holy Trinity. We command that persons who follow this rule shall embrace the name of catholic [true/universal] Christians. The rest, however, whom We judge demented and insane, shall carry the infamy of heretical dogmas. Their meeting places shall not receive the name of churches, and they shall be smitten first by Divine Vengeance, and secondly by the retribution of hostility which We shall assume in accordance with the Divine Judgement.” (Williams & Freill, Theodosius, p. 53 (emphasis mine); Theodosian Code, 16:1, 2.) Notice the most important theological phrase “of equal majesty,” the concept of first-century divinity in the phrase “the divine Peter the apostle,” which still persisted in 380 CE, and the derogatory phrase, “demented and insane,” which was applied to those who disagreed: totally uncharacteristic of the religious tolerance practiced in the Roman Empire a few decades earlier. This edict was totally unprecedented (pp. 25–26, 47).

Historically, there were four synods (local—not ecumenical or universal—councils) (pp. 94, 105–106) of bishops trying to resolve the so-called mystery of the Trinity; three of which took place after Theodosius’s edict quoted above. All four synods took place in modern Turkey: at Nicaea in 325 CE, at Constantinople in 381 CE, at Ephesus in 431 CE, and at Chalcedon in 451 CE (pp. xviii, xix, 198). One might safely add that the Trinitarian issue remained unresolved after these four synods and is still basically unresolved even today.

What we nowadays call the Nicene Creed was, in fact, put together in Constantinople in 381 CE, that is, after Theodosius’s edict was issued (pp. 205–206). According to Freeman,

“My description of the Council of Constantinople … might appear shocking to those who have been brought up on the idea that it deserved the status of an ecumenical council or achieved a consensus on the Trinity. However, the contemporary accounts suggest otherwise. One of its own chairmen, Gregory of Nazianzus, has left a graphic … account of the chaos, and the fact that the Council was not even able to publish its revised version of the Nicene creed in the hostile environment of Constantinople speaks volumes.” (p. xviii, emphasis mine)

Freeman adds the following revealing details regarding the Council at Nicaea in 325 CE:

“Nicaea was a Greek council, with virtually no participants from the Latin-speaking west of the [Roman] empire. In the west, Christians tended to refer to the three members of the Trinity in rather general terms, such as ‘of equal majesty’.” (p. xix)

Yet, interestingly enough, the actual text of the Council at Nicaea in 325 CE, does not even say that the persons of the Trinity are ‘of equal majesty,’ especially regarding the Holy Spirit. Here’s the actual text:

“We believe in one God, the Father almighty, maker of all things visible and invisible; And in one Lord, Jesus Christ, the Son of God, begotten from the Father, only-begotten, that is, from the substance (ousias) of the Father, God from God, light from light, true God from true God, begotten not made, of one substance [consubstantial] (homoousion) with the Father, through Whom all things came into being, things in heaven and things on earth, Who because of us men and because of our salvation came down, and became incarnate and became man, and suffered, and rose again on the third day, and ascended to the heavens, and will come to judge the living and dead, And in the Holy Spirit. But as for those who say, ‘There was [a time (Freeman, p. 205)] when He was not,’ and, ‘Before being born He was not,’ and that He came into existence out of nothing, or who assert that the Son of God is of a different hypostasis [essential nature (Merriam-Webster’s Dictionary)] or substance (ousias), or created, or is subject to alteration or change—these the Catholic and apostolic Church anathematizes [declares heretics].” (Early Church Texts: “The Creed of Nicaea” accessed July 25, 2021)

Regrettably, as Freeman points out, our current version of the Nicene Creed was not even published by the Council of Constantinople in 381 CE; yet, it was dogmatically adopted later by the Church after its historical circumstances were totally forgotten (p. xviii).

According to Freeman, apart from one possible exception where bribery by Bishop Cyril of Alexandria, Egypt, might have led to a personally desired outcome, it was the Roman emperors who had actually defined Christian doctrine. This definition was then incorporated into the legal system so that orthodoxy was upheld by both secular and Church law, and heretics were condemned by the state (p. 155).

Doctrine Challenged

The first and probably most challenging objection to the Trinitarian doctrine came from Arius, a presbyter (priest) of Alexandria, Egypt. He argued that if Jesus is the Son of God the Father, there must have been a time when the Son did not exist. Consequently, the Son cannot be eternal like the Father: which means that the Son cannot be ‘of equal majesty’ to the Father: in other words, the Son must be subordinate to the Father. Moreover, if Jesus is not eternal, he must be a creature; God the Father must have created him: Jesus could not possibly pop into existence on his own if he did not exist for some time beforehand. Arianism, therefore, makes much more sense than our current Christian doctrine as formally given by the Catechism of the Catholic Church,

“We do not confess three Gods, but one God in three persons, the ‘consubstantial Trinity.’ The divine persons do not share the one divinity among themselves but each of them is God whole and entire: ‘The Father is that which the Son is, the Son that which the Father is, the Father and the Son that which the Holy Spirit is, i.e., by nature one God.’ In the words of the Fourth Lateran Council (1215): ‘Each of the persons is that supreme reality, viz., the divine substance, essence or nature.’” (p. 63, ¶ 253)

Needless to say, this is a lot of words with no real meaning: no one can really understand the above paragraph; however, Christians claim that one cannot really understand the nature of God, but that God’s nature was revealed to us in the Bible. Again, according to the Catholic catechism,

“The Trinity is a mystery of faith in the strict sense, one of the ‘mysteries that are hidden in God, which can never be known unless they are revealed by God.’ To be sure, God has left traces of his Trinitarian being in his work of creation and in his Revelation throughout the Old Testament. But his inmost being as Holy Trinity is a mystery that is inaccessible to reason alone or even to Israel’s faith before the Incarnation of God’s Son and the sending of the Holy Spirit.” (p.60, ¶ 237)

Now, in my book Is the Bible Infallible?, I prove, beyond any reasonable doubt, that the Bible is fallible; but let us, for the moment, assume the Bible is indeed God’s revelation, and see whether the concept of a triune God is supported by scriptures.

In his 1531 book On the Errors of the Trinity, Protestant theologian Michael Servetus writes,

“To me not only the syllables but all the letters and the mouths of babes and sucklings, even the very stones themselves, cry out there is one God the Father and [as a separate being (Freeman p. 194)] his Christ, the Lord Jesus. … Not one word is found in the whole Bible about the Trinity nor about its persons, nor about the essence, nor the unity of substance, nor of the one nature of the several beings, nor about the rest of their ravings and logic chopping.” (MacCulloch, pp. 184–88)

Regrettably, the Protestant theologian and reformer John Calvin had Servetus arrested and burnt as a heretic. (Freeman, pp. 194–95)

Jesus

I agree with most of what Servetus writes here as far as the Old Testament is concerned; however, I think there is a significant body of evidence in the New Testament of Jesus’s alleged divinity, possibly even of his consubstantiality with the Father especially in John’s gospel (See John 1:1, 14, 30; 8:24, 28, 56–59; 10:30–33, 37–38; 13:19; 14:20; 17:5, 21–24; 18:5–8. 20:27–28; Titus 2:13; 2 Peter 1:1). For example:

“In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1, KJV, emphasis mine)

“Jesus said unto them [the Jews], Verily, verily, I say unto you, Before Abraham was, I am. Then took they up stones to cast at him: but Jesus hid himself.” (John 8:58, KJV, emphasis mine)

“‘I [Jesus] and the Father are one.’” (John 10:30, KJV, emphasis mine)

“‘If I [Jesus] do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.” (John 10:37–38, KJV, emphasis mine)

“Thomas answered and said unto him, ‘My Lord and my God.’” (John 20:28, KJV, emphasis mine)

“Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.” (Titus 2:13, KJV, emphasis mine)

“Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ.” (Second Peter 1:1, KJV, emphasis mine)

According to biblical scholar John Crossan, both Titus and Second Peter were written after 120 CE: that is, even later than John’s gospel (The Historical Jesus, pp. 431–33); in other words, Jesus was already mythologized, as in John’s gospel, by then.

However, on the other hand, the concept of ‘subordination’ is also strewn all over John’s gospel, which is the main gospel that declares Jesus God.

“‘Ye have heard how I [Jesus] said unto you [disciples], “I go away, and come again unto you.” If ye loved me, ye would rejoice, because I said, “I go unto the Father”: for my Father is greater than I.’” (John 14:28, KJV, emphasis mine)

“‘For I [Jesus] came down from heaven, not to do mine own will, but the will of him that sent me.’” (John 6:38, KJV, emphasis mine)

“Then said Jesus to them [the disciples] again, ‘Peace be unto you: as my Father hath sent me, even so send I you.’” (John 20:21, KJV, emphasis mine)

“‘Neither pray I [Jesus] for these [disciples] alone, but for them also which shall believe on [in] me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.’” (John 17:20–21, KJV, emphasis mine)

John has so many more verses stating that Jesus was “sent” by the Father: see John 4:34; 5:24, 30; 5:36, 37; 6:38, 39, 40, 44, 58; 7:16, 28, 29, 33; 8:16, 18, 26, 29, 42; 9:4; 11:42; 12:44, 45, 49; 13:3, 20; 14:24, 31; 15:21; 16:5, 27–28, 30; 17:3, 7–8, 18, 21, 23, 25; 20:21). I don’t have space for all of them—especially since one such verse should suffice. I shall only give one more quote, a triple dose, just to convince the reader.

“Jesus cried and said, ‘He that believeth on [in] me, believeth not on [in] me, but on [in] him [the Father] that sent me. And he that seeth me seeth him that sent me. I am come a light into the world, that whosoever believeth on [in] me should not abide in darkness. And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. For I have not spoken of myself; but the Father which [who] sent me, he gave me a commandment, what I should say, and what I should speak.’” (John 12:44–49, KJV, emphasis mine)

Sending, or commissioning, someone to do something is a sign of superiority, as is the case with John the Baptist, whom God ‘sends’ to baptize; the same way Jesus ‘sends’ his apostles to evangelize the world.

“‘Verily, verily, I [Jesus] say unto you [disciples], the servant is not greater than his lord; neither he that is sent greater than he that sent him.’” (John 13:16, KJV, emphasis mine)

“John [the Baptist] bare record, saying, ‘I saw the Spirit descending from heaven like a dove, and it abode upon him [Jesus]. And I knew him [Jesus] not: but he [God] that sent me to baptize with water, the same said unto me, “Upon whom thou shalt see the [Holy] Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost [Spirit].”’” (John 1:32–33, KJV, emphasis mine)

Yet, there is not a single biblical verse in which the Son (or the Holy Spirit) ‘sends’ the Father to do something. (Freeman, p. 166)

So, how do Christians work around all these verses? They contend that since Jesus allegedly has two natures (human and divine), in the verses above, he was speaking as a human, not as a divine being. As if, when one speaks, one has the option of speaking as a physical or as a spiritual being at will. Jesus was one person: therefore, when he says “I,” it includes both his humanity and his alleged divinity. Whatever Christians want to believe, the Bible says that Jesus is subordinate to his Father: their ‘interpretations’ are not what the Bible actually says.

The Holy Spirit

The Old Testament does not really say anything about the Christian concept of the Holy Spirit. There are biblical verses that may seem to: like at the very beginning of Genesis:

“The earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.” (Genesis 1:2, KJV, emphasis mine)

But, for example, the New American Bible renders the literal phrase “the spirit of God” or “the breath (ruah) of God” in this verse as “a mighty wind” (New American Bible Genesis 1:2n); it renders the verse as,

“The earth was without form or shape, with darkness over the abyss and a mighty wind sweeping over the waters.” (Genesis 1:2, NAB, emphasis mine)

The Hebrews (or the Jews) never considered God as complex, a duality, or a trinity; for them such a concept would be “not purely monotheistic.” (Wikipedia: “Holy Spirit in Judaism,” accessed July 26, 2021)

The New Testament portrays the Holy Spirit being ‘sent’ by the Father and/or the Son, and so, according to the scriptures, he is presumably inferior to both the Father and the Son.

“‘I [Jesus] will pray the Father, and he shall give you [disciples] another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.’” (John 14:16–17, KJV, emphasis mine)

“‘But the Comforter, which is the Holy Ghost [Spirit], whom the Father will send in my [Jesus’s] name, he shall teach you [disciples] all things, and bring all things to your remembrance, whatsoever I have said unto you.’” (John 14:26, KJV, emphasis mine)

“‘But when the Comforter is come, whom I [Jesus] will send unto you [disciples] from the Father, even the Spirit of truth, which [who] proceedeth from the Father, he shall testify of me.’” (John 15:26, KJV, emphasis mine)

“‘Nevertheless I [Jesus] tell you [disciples] the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.’” (John 16:7, KJV, emphasis mine)

“‘[Jesus] being assembled together with them [the apostles], commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, “which,” saith he, “ye have heard of [from] me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost [Spirit] not many days hence.”’” (Acts 1:4–5, KJV, emphasis mine)

“‘[Jesus] being by [to] the right hand of God exalted, and having received of the Father the promise of the Holy Ghost [Spirit], he hath shed forth [upon us] this, which [what] ye now see and hear.’” (Acts 2:33, KJV, emphasis mine)

Notice particularly the theological clause “who proceeds from the Father,” which might also be interpreted as ‘consubstantiality’ with the Father.

The later heresy known as Macedonianism contended that the Holy Spirit is not a divine being. (Freeman, pp. 68, 206) In 1054, the Holy Spirit’s relationship to the other persons of the Trinity caused the great schism between the Roman Catholic Church and the Eastern Orthodox Church: the latter saying that the Holy Spirit ‘proceeds’ from the Father alone, and the former saying he ‘proceeds’ from both the Father and the Son. Both churches professed that we cannot know the real nature of God, yet they thought one word, filioque (Latin for “and the Son”), was sufficient to sever the Christian Church in half. For the sake of argument, I think the Orthodox Church is right if one follows scriptures:

“‘But when the Comforter is come, whom I [Jesus] will send unto you [disciples] from the Father, even the Spirit of truth, which [who] proceedeth from the Father, he shall testify of me.’” (John 15:26, KJV, emphasis mine)

The gospel text says clearly that the Holy Spirit “proceeds from the Father”; it does not say “proceeds from the Father and the Son.”

In short, scriptures don’t say the persons of the Trinity are of equal majesty—far from it—but there seems to be some kind of close relationship between them which might be interpreted as consubstantiality. However, I still contend that John simply wanted to elevate Jesus to a level higher than the Roman emperor, who was deemed ‘divine’ by his subjects—coupled with his inability to express himself adequately with the right ‘technical’ words, so to speak. Later New Testament authors, naturally, followed suit.

In my opinion, probably all of the so-called ‘heresies’ make more sense than our current Christian belief. Regrettably, though, many have lost their life for trying to understand the alleged divinity of Jesus and the so-called procession of the Holy Spirit. On the one hand, the Christian Church says that we cannot really understand the nature of God; on the other hand, it killed the people who disagreed with it.

Personally, I like to keep things simple: I believe there is only one God. Jesus was totally human and did not exist before his birth: he was God’s Son, conceived by the Holy Spirit through Mary; on him God endowed miraculous powers. The Holy Spirit, according to the Nicene Creed, is “the giver of life”—life’s connection with the supernatural (God).

Note: By this last observation I do not mean to infer that everything in the Nicene Creed is correct; for example, as I argued above, the Bible disagrees with the Nicene Creed: it does not say that the Holy Spirit “proceeds from the Father and the Son.” Nor do I believe that Jesus is “God from God” or “light from light” (Catholic Online: Prayers. “The Nicene Creed,” accessed July 26, 2021). Light is a physical entity: it is a form of energy; so it is not divine. However, in the fourth century CE, people did not understand much about light: they figured that light and darkness were synonymous to good and evil, respectively. The Gnostics, the Essenes, and the Manicheans were obsessed with light: they thought it was some form of divine substance (Freeman pp. 158, 160–61), and the Nicene Creed text confirms this.

Still, the above is all academic, anyway: I have shown clearly in my book Is the Bible Infallible?, that the Bible is not God’s Word; it is only a human book, and so, it contains no divine revelation whatsoever about God or the Trinity.

Conclusion

The Trinitarian doctrine, as my blog contends, is a classic example that if faith is not supported by reason or evidence, it is simply superstition. There are no scriptures written by God himself; there are no divine revelations: all scriptures were written by ordinary humans. The only thing we probably all have from God is our reason. Now, “to err is human, but to persist is diabolical”; yet the Church does it all the time: it never retracts dogmas, as science does from time to time. However, unlike the Church, Science has everyone’s respect: if the Church doesn’t change its diabolical persistence in error soon, there will be nobody left in its pews.

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