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Bible

How to Read the Bible through Comic Books, and Why It Matters that we do

By Guest Post February 27, 2019

by Zanne Domoney-Lyttle

Comic Books. Graphic Novels. Cartoons. Illustrated Pictures. The ‘Funnies.’ Methods of visual storytelling through sequential art have been around for centuries, yet this mode of narrative-sharing is often looked down upon, branded a lowly form of popular culture that is ‘just for kids’.

The label ‘just for kids’ is derogatory on three levels; firstly, children are inexorable in their ways of combining learning through fun, and that is nothing to be ashamed of. To suggest children’s literature is less important is to devalue the very education systems we pride ourselves on. Secondly, branding comic books as something that only the lower echelons of society can and should access, diminishes the amount of collaborative effort and work it takes to produce the things in the first place.

Thirdly, it does not take into account how comic books are often used as visual aids for learning in higher education institutions, as well as in homes around the world. In fact, you could argue that active modes of learning have frequently centred upon the combination of image with word to get its point across; pictures, as the saying goes, are worth a thousand words.

This is a concept that Bible illustrators have known for a long time. Consider, for example, the Garima Gospels, an illustrated Bible manuscript which dates back to the 5th-century CE. Biblical texts are incredibly difficult to read, understand interpret in some parts, so illustrating biblical texts was seen as a natural way to either clarify Scripture, or potentially fill in the gap between text and understanding. They are a form of visual exegesis if you will.

Post-publication of the Gutenberg Bible in the 15th-century, there was something of an explosion in the number of illustrated Bibles being produced. Ian Green argues that the reason biblical illustrations and illustrated Bibles grew in popularity at this time partly resulted from an increase in demand for visual aids as a well as a return to a more moralistic reading of Scripture, which meant readers wanted increased access to biblical texts.

Biblical illustrations were used either as visual aids to Scripture (for example, Biblia Pauperum which were printed block-books visualising typological narratives from the Hebrew Bible and the New Testament), and as decorative items to adorn the bookshelves of wealthy households. Poorer households were not left out of the picture-Bible trend. For the less-wealthy connoisseur of biblical illustrations, cut-and-paste sheets of biblical imagery were produced.

Wenceslaus Hollar (1607-1677) was one artist who produced such images. Born in Prague, a centre of arts, science and ambition in the early 17th-century, Hollar was a prolific artist who produced over 2,000 pieces of art, mostly in the format of etchings. Subjects varied from geographical and topographical scenes to portraits, fashion, visualizations of ancient and classic figures, and biblical motifs. On the last theme, Hollar produced visual interpretations of the classic stories of the Bible and drew inspiration from major figures such as Abraham, Moses, Jesus, and Paul.

Hollar produced two cut-and-paste sheets on biblical stories; one on Abraham’s story between Gen. 12-24 (see image below) and one on Jacob and Joseph (Gen. 25-48). Both are unsigned, untitled and undated. Cataloguer of Hollar’s works, Richard Pennington suggests that these prints were most likely produced as cheap, visual aids for the Bible reader, meant to be cut up and stuck in personal Bibles, or to be used as a cheap and alternative way of decorating walls. The format of each image supports this – the grid-like pattern and the annotations to each image shows where to cut, and where to paste.

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Education

Former Atheist & Philosophy Professor Edward Feser On How Studying Philosophy Convinced Him of God’s Existence

By Guest Post January 31, 2019

By James Bishop

Philosopher Edward Feser perhaps has one of the most well articulated and detailed testimonies I recall having read (which at this point is quite a few). Feser is a professional philosopher after all, so it shouldn’t be too much of a surprise. Nonetheless, in this short post I have attempted to summarize Feser’s journey while also attempting to outline some of the key moments that had taken place within it. I am confident that this summarized testimony will be helpful to those who don’t necessarily have the time to read through the 7000 word testimony on Feser’s own website. However, I do encourage reading the full testimony for there is much in the details not included here.

As a way of biography, Feser is a well-known philosopher in the profession having penned numerous academic articles on several subjects ranging from the philosophy of mind to metaphysics. He is the Associate Professor of Philosophy at Pasadena City College, previously a Visiting Assistant Professor at Loyola Marymount University, and a Visiting Scholar at the Social Philosophy and Policy Center. He has authored numerous books including Aquinas, Five Proofs of the Existence of God, Scholastic Metaphysics: A Contemporary Introduction, and The Last Superstition: A Refutation of the New Atheism. Feser was also once an atheist naturalist until he converted to Christianity.

Feser explains that he was a convinced atheist naturalist for a period of 10 years in the 1990s and that his transition away from it “was no single event, but a gradual transformation.” He was brought up Catholic but ultimately lost his faith while a teenager around the age of 13 or 14. His atheism stayed with him well into his university years as a passionate philosophy student. While at university he discovered a new interest in existentialism and existentialist philosophers, particularly Soren Kierkegaard. This interest led him to discover other existentialists such as Friedrich Nietzsche and Walter Kaufmann of whom he both appreciated but especially Kaufmann in particular. In the more modern philosophical climate, the atheist analytic philosopher J. L. Mackie proved appealing to Feser, and he considered Mackie’s book The Miracle of Theism to be a solid piece of philosophical work. Feser remarks that Mackie’s book was “intellectually serious, which is more than can be said for anything written by a “New Atheist.”” Philosopher Kai Nielsen would also appeal on issues of morality and religion. According to Feser,

What really impressed me was the evidentialist challenge to religious belief. If God really exists there should be solid arguments to that effect, and there just aren’t, or so I then supposed… Atheism was like belief in a spherical earth — something everyone in possession of the relevant facts knows to be true, and therefore not worth getting too worked up over or devoting too much philosophical attention to.

However, when he examined analytic philosophy in some more detail during the course of his studies it would, before long, bring his “youthful atheism down to earth.” The genesis of Feser’s transition away from atheism came about when he first began to look into the philosophy of language and logic. Over the several following years, during which he weighed information and arguments presented in his course materials, he reasoned that the existing naturalistic accounts of language and meaning failed to satisfy,

I already knew from the lay of the land in the philosophy of language and philosophy of mind that the standard naturalist approaches had no solid intellectual foundation, and themselves rested as much on fashion as on anything else.

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God

Life without God Is Weird

By Guest Post January 27, 2019

by Gavin Ortlund

I think logic and argument can suggest God. I have personally benefited from apologists like William Lane Craig, who do this well.

Of course, this is not the only way to suggest God. It’s possible to make God plausible, not as the conclusion of a thread of reasoning, but as the premise of human experience. This approach says, in effect, “if God doesn’t exist, so much of life—so much of what we simply assume every day in the way we function—becomes mysterious and inexplicable.”

Such a strategy is often rationally avoidable. But that doesn’t mean it’s less effective in real life. In fact, in our cultural setting, many of the lonely, transcendence-starved, quietly despairing people around us may resonate with aesthetic and existential considerations more than a logical case. Quite often the sheer beauty of the gospel is its most powerful apologetic. That is why I go back to C. S. Lewis’s fiction again and again. He speaks to the imagination powerfully.

Quite often the sheer beauty of the gospel is its most powerful apologetic.

Here are three aspects of human life and society that are somewhat out of place—homesick, we might say—within the confines of a naturalistic worldview. They don’t prove God, but they’re just kind of weird without him.

1. Thought

If our brains are simply the epiphenomenal byproduct of a naturalistic, evolutionary process, then thought becomes something of an oddity. In naturalism, our brains function as they do because of the winnowing effect of unimaginable eons of natural selection. Passing on our genes has determined everything. So can we trust our use of reason—or any of our knowledge? More basically, what exactly is thought? How is it generated from strictly physical processes?

You don’t have to be religious to appreciate the complexity of this question. It’s a perennial challenge of philosophy. Consider the issue of consciousness, for instance. Thomas Nagel, who happens to be skeptical about God’s existence, thinks human consciousness is not reducible to strictly material process. In his excellent introduction to philosophy, he admits:

I myself believe that this inner aspect of pain and other conscious experiences cannot be adequately analyzed in terms of any system of causal relations to physical stimuli, however complicated. There seem to me two very different kinds of things going on in the world: the things that belong to physical reality, which many different people can observe from the outside, and those other things that belong to mental reality, which each of us experiences from the inside in his own case.

This whole idea of a “mental reality,” distinct from the physical one, is curious. Why should the physical world generate this separate, mental realm?

This whole idea of a ‘mental reality’ is curious. Why should the physical world generate this separate, mental realm?

Take, for example, math. We tend to think of math as a strictly logical, self-explanatory phenomenon. But when you think about it, math is highly mysterious. Why should it be the case that 2 + 3 = 5 always and everywhere? The physical world is interdependent and relative—even time and space are interwoven, as Einstein showed. But the world of numbers is fixed and universal and binding. So where did it come from?

Here’s a way to grasp the problem: If the entire universe collapsed into non-being, would it still be that 2 + 3 = 5? Most people say yes. But if the universe is all there is, what gives these numbers their stability? Why does the mental realm have permanence if the material realm is in flux? What is this intellectual world that rises up all around us, like an invisible castle—and how did it get here?

Without God, thought seems out of place.

2. Choice

Choice is another oddity within naturalism. If the universe is a closed system of cause and effect, then ultimately everything that happens has a prior material cause—like one pool ball hitting another.

So, if we are strictly material entities (albeit highly complex ones), where would free will come from? We make choices with our brains, and our brains are physical objects, alongside the whole panoply of other physical objects in the universe, from stars to sponges to sauerkraut. What would make our choices something other than the result of an extremely complicated series of previous material events—trillions of pool balls?

If reductive physicalism is the whole show, in what sense can our actions be objectively good or evil?

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Amish

What “Educated” Means to the Amish

By Terence Gillespie March 2, 2018

That the Amish have done so well puts a realistic base of possibility under the ideal of an independent citizenry as the proper goal of schooling. — John Taylor Gatto

This article is a summary of the Amish part of J.T. Gatto’s speech: “What Does ‘Educated’ Mean?” If you’ve got 90-minutes to spare, I highly recommend downloading the transcript and listening to the entire speech.

(Note: Rather than put everything in quotes, I’d prefer to make this article more readable by keeping John’s words in standard text. I have shortened and condensed John’s speech for quick reading but these are his ideas and words. I’m the beneficiary of John’s wisdom and experience while making them more accessible to other homeschooling parents who may be on the same path.)

The Lancaster Amish

The old order Amish are a group of 320,000+ well-mannered, prosperous, law-abiding people who came to America in the early 18th century with little more than the clothes on their back. Everybody’s heard about the Amish, but very few people know the astonishing details, and here they are.

Virtually every adult Amisher has an independent livelihood as the owner of a farm or a business.
There’s almost no crime in the community, no violence in the community, no alcoholism in the community, no divorce in the community, no drug taking. There’s a little bit of each of those things, but it’s so microscopic that when it happens, it makes the front page of newspapers because it just doesn’t happen.
They accept no government help with health care, with old-age assistance, or with schooling after the eighth grade, and for most of the century not even that. They were compelled by the government to accept 1 through 8 schooling.
The success rate of Amish in small business is 95% (the rate for non-Amish business is 15%.)
All Amish children have a chance to take an expense-paid sabbatical year away from Amish life when they arrive at the verge of adulthood. The Amish don’t want someone in the community who doesn’t want to be there… and that is a principal reason that this group has grown 3,000 percent in the 20th century.
Almost every group member, when interviewed by outside investigators, reports total satisfaction with their lives, whether they’re children or adults.

They don’t have high school educations, they don’t have specialized training, they don’t use computers, they don’t use electricity, they don’t use automobiles, and they don’t have training in how to create a marketing plan.

And yet, the resources that have transferred over from the farm are these: an entrepreneurial spirit, a willingness to take risks, innovativeness, a strong work ethic, a cheap family labor pool, and high standards of craftsmanship.

The Amish Fought the Law and the Amish Won

You can figure out a lot of what an Amish believes in education is from the things they fought the government about and won.

When the Supreme Court ruled they had to go to school from 1st to 8th grade, they were prepared, in mass, to go to prison unless concessions were made, and they won these concessions.

They demanded that any school be within walking distance of home, they would not allow their children to be carried on buses.
They refused large schools where pupils are sorted into different compartments and assigned different teachers every year.
They demanded that all school decisions had to be signed off by the parents.
They demanded a maximum eight-month school year.
They demanded the teachers who taught their children to be knowledgeable in, and sympathetic to, Amish values in rural ways. They refused to hand their children over to professional educators.
They insisted their children be taught that wisdom and academic knowledge are two different things.
They insisted that their kids have practical internships and apprenticeships supervised by the parents. They were prepared to go to jail and lose everything before they would surrender their children to any form of state indoctrination, called schooling, which would break up their families, their traditions, and their communities, and leave their children restless, trained to leap and jump but without purpose or direction not knowing where they would land.

An education to an Amish-er is being independent, living in a closed community, as a valuable neighbor, and living a godly life.

On the cusp of the 21st century where you and I are perched, it hardly seems possible for a definition of education like this to have survived and even thrived. Yet how can we explain the baffling Amish who do it their own way, in spite of expert advice, and have abundant prosperity and abundant happiness?

That the Amish have done so well puts a realistic base of possibility under the ideal of an independent citizenry as the proper goal of schooling. It’s something I hope you’ll think about.