Atheist

Dr. Douglas Axe and Dennis Prager Respond to Atheist’s Challenge

Published by Papa Giorgio

This is an excerpt from a larger interview by Dennis Prager with the author of “Undeniable: How Biology Confirms Our Intuition That Life Is Designed“, by Douglas Axe. This was the only call into the show, and it was good enough to separate from the larger audio.

Previously the two (Prager and Axe) were discussing why people in the end reject God in light of the evidence… this is the opening challenge of the caller. (For FULL context, the entire interview is here)

The second part of the caller’s challenge is responded to first by Dr. Axe ~ well ~ and then Prager lightly tackles the first part of the caller’s “jab.”

Prager has been working on a book on this exact topic, and so I am sure we will hear more of this in the future.

Did Paul Have The Authority To Arrest People in Damascus?

Published by Papa Giorgio

(Per my usual modus operandi, all pics are linked)

For reference, we are dealing with the first four verses of Acts chapter 9, I will include the main story for clarity:

Meanwhile, Saul was still breathing threats and murder against the disciples of the Lord. He went to the high priest and requested lettersfrom him to the synagogues in Damascus, so that if he found any men or women who belonged to the Way, he might bring them as prisoners to Jerusalem. As he traveled and was nearing Damascus, a light from heaven suddenly flashed around him. Falling to the ground, he heard a voice saying to him, “Saul, Saul, why are you persecuting Me?”

 “Who are You, Lord?” he said.

“I am Jesus, the One you are persecuting,” He replied. “But get up and go into the city, and you will be told what you must do.”

The men who were traveling with him stood speechless, hearing the sound but seeing no one. Then Saul got up from the ground, and though his eyes were open, he could see nothing. So they took him by the hand and led him into Damascus. He was unable to see for three days and did not eat or drink.

(Acts 9:1-9, Holman Christian Standard Bible [HCSB])

CHALLENGE

I had an interesting challenge… one that I have never heard before. Here is the challenge:

But Saul (Paul) was an obvious fraud if you understand ancient Roman law. There is no possible way that a Roman ‘provinciale’ citizen of Judea would have any authority to travel to the neighboring province of Syria to extradite religious heretics (also Roman citizens) back to Jerusalem.

The high priest and Sanhedrin in Judea were only allowed to involve themselves in Judean affairs. Even then, there is not a single shred of text in Roman, Sanhedrin, or independent record that supports or even mentions such a bounty hunter practice. Only the bible in Saul’s imagination.

If you are aware of a corroborating source outside the bible, I’d love to see it. I have been searching for one for 20+ years now.

As we will see, he has been searching in the wrong places. Later in conversation the challenge was restated a bit after I said Paul was “arresting Jews who became Christians. In fact, all the early converts were Jewish? He wasn’t arresting Roman citizens?”

RESTATED

All Judeans were considered Roman Provinciale citizens, and taxpayers to Rome. Hence the revolt…. Syrian provincials, also taxpaying Roman citizens. He would not have any legal authority to arrest anyone in Damascus, and there is no record of this practice outside the bible.

(I will build a case for the reliability of Luke before answering the specific charge)

I pointed out of course that this is an argument from silence. There ends up being good evidence of this being a special agreement with Rome and the Jewish religious leaders as part of Rome preserving their version of religious freedom, but my point still stands:

ACTS HISTORICITY

I find it doubtful that most of the historical points in Paul’s life are real… but this is not.

It reminds me of times when archaeologists said there is no archaeological evidence for Abraham, no archaeological evidence for the Hittites, no archaeological evidence for King David, no archaeological evidence for the Pool of Bethesda… etc., etc.

And then walla… all of a suddenly these people who said the Bible was not real because it made up “whole-cloth” these places.

Now there is — an example — an entire museum dedicated to the Hittites.

QUOTES

Besides my example above of the previous VERY SMALL list of attack on the Bible via skeptics arguing from silence and later being proven wrong, to wit:

  • “There can be no doubt that archaeology has confirmed the substantial historicity of Old Testament tradition.” – Dr. William F. Albright, Archaeology and the Religions of Israel (Johns Hopkins University Press, Baltimore, 1956), p. 176.
  • “On the whole, however, archaeological work has unquestionably strengthened confidence in the reliability of the Scriptural record. More than one archaeologist has found his respect for the Bible increased by the experience of excavation in Palestine….Archaeology has in many cases refuted the views of modern critics. It has shown, in a number of instances, that these views rest on false assumptions and unreal, artificial schemes of historical development. This is a real contribution and not to be minimized.” – Millar Burrows, Professor of Archaeology at Yale University, What Mean These Stones? (Meridian Books, New York, NY, 1956), p. 1
  • “The excessive skepticism of many liberal theologians stems not from a careful evaluation of the available data, but from an enormous predisposition against the supernatural.” – Professor Millar Burrows (Professor of Archaeology at Yale University), What Mean These Stones? (Meridian Books, New York, NY, 1956), p. 176.
  • “It may be stated categorically that no archaeological discovery has ever controverted a Biblical reference. Scores of archaeological findings have been made which confirm in clear outline or exact detail historical statements in the Bible. And, by the same token, proper evaluation of Biblical description has often led to amazing discoveries.” – Dr. Nelson Glueck, Rivers in the Desert (New York: Farrar, Strous and Cudahy, 1959), 136.
  • “I set out to look for truth on the borderland where Greece and Asia meet, and found it there. You may press the words of Luke in a degree beyond any other historian’s and they stand the keenest scrutiny and the hardest treatment.” – Sir William Ramsey (eminent archaeologists who changed his mind regarding Luke after extensive study in the field), (1915), The Bearing of Recent Discovery on the Trustworthiness of the New Testament (Grand Rapids, MI: Baker, 1975 reprint), page 89.

But most importantly about the author of Acts:

“Luke is a historian of the first rank; not merely are his statements of facts trustworthy; he is possessed of the true historic sense…In short this author should be placed along with the very greatest of historians.” ~ Sir William Ramsey (archaeologist), The Bearing of Recent Discovery on the Trustworthiness of the New Testament, 1915, pages 81, 222

(Creation WIKI)

To wit, this external evidence for the reliability of the Bible is immense:

25,000 SITES CONFIRM N.T.

More than 25,000 sites confirm, in clear outline or exact detail, historical statements in the Bible. Archeologist Nelson Glueck wrote, “No archaeological discovery has ever controverted a biblical reference.” Archeologists have found the bones of a first-century crucifixion victim confirming the accuracy of the New Testament writers.

The “Nazareth Decree,” issued by Emperor Claudius between 41-54, threatens tomb robbers with death instead of the usual fine, possibly because rumors were still circulating about the body of Christ being stolen!

Colin Hemer’s text confirms hundreds of archaeological finds that support specific persons, events, and facts presented in Luke and Acts alone. The confirmation of historicity for Acts is overwhelming.

(Christian Medical and Dental Association)

William Ramsay, the skeptical archaeologist and foremost authority of his day on the history of Asia Minor, was converted to faith because of the ACCURACY and historicity of the book of Acts, here is a snippet from a wonderful book entitled, A Zeal For God Not According to Knowledge:

WILLIAM MITCHELL RAMSAY

RAMSAY CONVERTED BY LUKE’S HISTORICAL RELIABILITY

What archeological evidence is there for the New Testament’s reliability generally, and Luke’s in particular? The English archeologist Sir William Ramsay (professor of humanity at Aberdeen University in Scotland, 1886-­1911) had been totally skeptical about the accuracy of the New Testament, especially the writings of Luke. After going to what is now Turkey, and doing a topographical study, he totally reversed his thinking. After reconsidering, he wrote: “Luke is a historian of the first rank; not merely are his statements of fact trustworthy; he is possessed of the true historic sense… this author should be placed along with the very greatest of historians.” He had believed, as per nineteenth-century German higher criticism, that Acts was written in the second century. But he found it must have been written earlier, because it reflected conditions typical of the second half of the first century. After having gone to Asia Minor (Turkey) to do archeological and topographical work, Ramsay discovered Luke’s reliability:

It was gradually borne upon me that in various details the narrative [of Luke in Acts] showed marvelous truth. In fact, beginning with a fixed idea that the work was essentially a second-century composition, and never relying on its evi­dence as trustworthy for first-century conditions, I gradually came to find it a useful ally in some obscure and difficult investigations.

So when Maccoby writes that Luke’s description of Paul’s defense before Agrippa “has the atmosphere of fiction, and is full of unhistorical aspects:’ he is ignoring the implications of the reality that whenever Luke could be checked, he has repeatedly proven to be correct.[66]

[66] W.M. Ramsay, The Bearing of Recent Discovery on the Trustworthiness of the New Testament (Grand Rapids, MI: Baker Book House, 1953), 222; William Ramsay, St. Paul the Traveler and the Roman Citizen (Grand Rapids, MI: Baker Book House, 1962), 7-8; McDowell, Evidence That Demands a Verdict, 1:70; Maccoby, The Mythmaker, 171.

Eric Snow, A Zeal For God Not According to Knowledge: A Refutation of Judaism’s Arguments Against Christianity, 2nd Edition (New York, NY: iUniverse Inc., 2005), 82-83.

~ PIVOT ~

Nothing has changed other than MORE archaeological proofs have substantiated Acts since Ramsey’s time. But now we will pivot to a more specific refutation of the challenge by first allowing the honest “what we do not know” into the conversation as well as “what we do know.”

What we do not know is “that we have no certain information as to whether the Sanhedrin had this kind of power.” But what we do know or can question is this:

TEKTONIC

  • a question as to whether Rome was in control of the city at this time or the Nabeteans were
  • We do know that Damascus was known in Jewish history and thought as a place of refuge and exile… it is conceivable that Jewish Christians would flee there.
    • We also know that the Sanhedrin had jurisdiction as a legislative body over Jews throughout the Diaspora
    • collecting the Temple tax abroad
    • and that Jews had the right of internal discipline in their synagogues
  • Therefore, we could conceive of some sort of right of extradition,
  • especially since we know that the Romans granted this right to Judaea as a sovereign state under the Hasmoneans
  • and that this privilege was renewed in 47 BC

(Tektonics)

Tektonics continues in their summation: “But the question is really not relevant, because we don’t know whether Saul/Paul would have been successful in his intentions, whatever they were – remembering that he was stopped cold by his encounter with the Risen Christ.”

Another site words the challenge thus:

  • It has been claimed there is no historical basis for Paul’s commission from the High Priest to extradite from Damascus to Jerusalem any Jews who had become Christians, and that neither the High Priest nor the Sanhedrin had any jurisdiction in Damascus.

BIBLE APOLOGETICS

And then is the refutation:

  • Peerbolte raises a parallel in the history of the Maccabees, in which a Roman consul ordered Jewish rebels in Egypt to be extradited to the High Priest for punishment according to Jewish law
  • [F.F.] Bruce defends it with reference to a decree by Julius Caesar re-affirming all the previously held rights of the High Priest [quoted below]
  • Kistemaker and Hendriksen likewise believe the High Priest actually had extradition authority [quoted below]
  • Dunn disputes the idea of formal jurisdiction,  [BUT] notes the informal influence of the high priest and Sanhedrin over provincial synagogues was far higher.
  • Wallace and Williams approach the legal-historical background with care. Observing the letters were addressed to the synagogues not local officials, they argue the matter was internal Jewish business in which Roman officials would not become involved…. 
    • Noting the apparent absence of Roman forces in Damascus at the time, they suggest this would have reduced the probability of Roman interference.

(Bible Apologetics)

So we see some great evidence from history and culture that would allow such a practice to have happened… but again to repeat Tektonics,

  • “But the question is really not relevant, because we don’t know whether Saul/Paul would have been successful in his intentions, whatever they were – remembering that he was stopped cold by his encounter with the Risen Christ.”

Amen, and Amen.

20[+] Year Search Answered

So here is effectively how the discussion ended. The skeptic wanted — essentially — paperwork from Paul’s time-period rather than a few years prior showing authority to do this. This is an unreasonable request and show the “enmity” between the natural man and God (including reasonable evidence for their countering their pet peeves ~ Romans 8:7). Why is this unreasonable? Simply because filing, file cabinets, computers, computer server back-ups, copy machines, and the like were not the normal order then.

So all the historian needs to do is show that this happened close to the time, coupled with the dual-citizen Saul knowing that this extradition was still possible under past/current laws. Until a specific “order” of cease-and-desist can be shown, it is REASONABLE to assume the players involved here knew from history that the law was still up-and-running.

This is the reason I included the many commentaries below, because they show basically the following to some extent or another:

  • Extradition from Egypt was granted for Simon the high priest by Ptolemy VII in 142 B.C. (1 Macc. 15:15-21)
  • Julius Caesar formally acknowledged the sovereignty of the high priest in all matters of Jewish religion in a decree of 47 B.C. (Josephus, Ant. 14. 192-195)

(via John B. Polhill)

Of course, apropos of my presented response the skeptic merely countered with the time between Julias Caesars death and Saul (Paul), and then said “do you know how many laws have changed in America in a similar time-period?” Unfortunately for him, this is not how history is interpreted — that is, by applying 21st Century customes to the B.C. and A.D. shift in rulers and laws in Rome. So the skeptic felt unfulfilled, but I can now teach well on these three verses in a class setting preparing younger (and older) minds to combat secular silliness and encourage them in their faith.

Here are some great commentaries to support this historicity. I include pics because the people I deal with think I “google” stuff, little do they know. (In fact, in referencing my own site they mentioned my site is biased when I merely used my own library to note stats in a post/challenge on “religious wars” from The Encyclopedia of War.)

BTW, much thank to Bible Apologetics for all the work done there (part 1, part 2, part 3, part 4, part 5). They led me to my own book case (pics added) or my Logos program.

Commentaries

Acts Book FF Bruce

  • F.F. Bruce, Commentary on the Book of Acts, NICNT (Grand Rapids, MI: Willaim B. Eerdmans Publishing Co., 1988), 180-181.

2. When the Jewish state won its independence under the Hasmonaean dynasty of ruling priests (142 B.C.), the Romans, who patronized the new state for reasons of their own, required neighboring states to grant it the privileges of a sovereign state, including the right of extradition. A letter delivered at that time by a Roman ambassador to Ptolemy VIII of Egypt concludes with the demand: “If any pestilent men have fled to you from their own country [Judaea], hand them over to Simon the high priest, so that he may punish them according to their law” (1 Macc. 15:21). In 47 B.C. Julius Caesar confirmed those rights and privileges anew to the Jewish nation (although Judaea was no longer a sovereign state), and more particularly to the high-priesthood.[5] Luke’s narrative implies that the right of extradition continued to be enjoyed by the high priest under the provincial administra¬tion set up in A.D. 6. The followers of The Way whom Saul was authorized to bring back from Damascus were refugees from Jerusalem, not native Damascene disciples. The charge against them may have been complicity in Stephen’s offense against the temple.

“The Way” is a designation for the new movement used several times in Acts (19:9, 23; 22:4; 24:14, 22; cf. also 16:17; 18:25-26). It was evidently a term used by the early followers of Jesus to denote their movement as the way of life or the way of salvation. Similar words are used in a religious sense elsewhere; a specially close parallel is the use of the Hebrew word for “way” in the Zadokite Work and other documents of the Qumran community to denote the membership and life-style of that community.[6]

The history of Damascus goes back to remote antiquity. It was a city in the days of Abraham, and at the time of the Israelite monarchy it was the capital of the most important Aramaean kingdom. Later it was the seat of administration of an Assyrian province. In Hellenistic times it was com¬pletely replanned, on the Hippodamian grid-system. From 64 B.C. on it belonged to the Roman province of Syria, but had a measure of municipal autonomy in the loose federation of cities called the Decapolis. There was a very large Jewish population in the city,[7] so it is not surprising that there were several synagogues, each exercising disciplinary supervision over its members.

[5] Josephus, Ant. 14.192-95; see S. Safrai and M. Stern (ed.), The Jewish People in the First Century, I (Assen, 1974), p. 456.

[6] CD 1.13; 2.6; 1QS 9.17-18; 10.20-21; see E. Repo, Der “Weg” als Selbst-bezeichnung des Urchristentums, AASF B 132.2 (Helsinki, 1964). The Zadokite Work, discovered toward the end of the nineteenth century in two mutilated manuscripts in the ancient synagogue of Fostat (Old Cairo), and first published in Fragments of a Zadokite Work, ed: S. Schechter, I (Cambridge, 1910), revealed the presence in Damascus of a Jewish group (now known to have been closely related to, if not identical with, the Qumran community) bound together by covenant as a new and purified Israel, devoted to the Zadokite priesthood and a distinctive form of the messianic hope. See L. Ginzberg, An Unknown Jewish Sect (New York, 1976); P. R. Davies, The Damascus Covenant, JSOT Sup. 25 (Sheffield, 1983); also G. Vermes, The Dead Sea Scrolls in English (Har-mondsworth, 1975), pp. 95-117. If the “Damascus” of this document is to be understood literally, it may be asked what relation the covenanters of Damascus bore to the local disciples of Jesus, but it is probably impossible to answer the question with anything like certainty.

[7] According to Josephus, BJ 2.561, the outbreak of the Judaean revolt in A.D. 66 was marked by the massacre of 10,500 Damascene Jews; in BJ 7.368, their number has risen to 18,000.

Acts Book Kistemaker

  • Simon J. Kistemaker and William Hendriksen, Exposition of the Acts of the Apostles, vol. 17, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 329–330.

b. “He went to the high priest.” The high priest served as head of the Sanhedrin, which as a legislative body had jurisdiction over the Jews living in Jerusalem, Palestine, and the dispersion. Thus the high priest had power to issue warrants to the synagogues in Damascus for the arrests of Christian Jews residing there (see 9:2; 22:5; 26:12).[1] Did the Romans permit religious persecution in their provinces? We are not sure whether at that time the Roman government had full control over Damascus. In the fourth decade of the first century, the Nabatean Arabs under the leadership of Aretas IV were exerting their influence on that city and gave the Damascenes temporary autonomy. The Nabateans and Jews probably collaborated because of their anti-Roman stance.

From the New Testament and other historical records we know that the high priest was Caiaphas, the son-in-law of Annas.[2] Nevertheless, Annas exercised the authority of high priest, as is evident from verse 14, where the plural term chief priests occurs.

c. “And asked him for letters to the synagogues in Damascus.” That city gave residence to a large Jewish population, so that for centuries Damascus had its own Jewish quarter (compare v. 22).[3] Consequently, Jewish synagogues were common in the Syrian capital. From the annals of Jewish history we learn that at the time of the Jewish war against Rome (a.d. 66), no fewer than ten thousand Jews were killed in Damascus.

Scripture tells us that Damascus already existed in the time of Abraham (Gen. 14:15; 15:2), was conquered by David (2 Sam. 8:6), regained independence during the reign of Solomon (1 Kings 11:24–25), and became a hotbed of hostility toward Israel and eventually dominated it for some time (Amos 1:3–5). During the Roman conquest (64 b.c.), Damascus was the seat of government for Rome’s Syrian province and one of the ten cities in the region known as the Decapolis (Mark 5:20; 7:31). The Nabatean Arabs ruled the Arabian desert area and under the leadership of Aretas IV, who was the father-in-law of Herod Antipas (Matt. 14:3; Mark 6:17; Luke 3:19), controlled Damascus for a few years (2 Cor. 11:32).

Damascus is situated along the Abana River, from which it draws water to irrigate the sun-parched landscape in and around the city. In Paul’s day, to journey on foot from Jerusalem to Damascus took about five or six days to cover the approximate distance of 150 miles. The city was a commercial center where caravans converged from all directions in the ancient world and where the Christian faith began to flourish. Paul realized that from Damascus, the gospel of Christ would spread throughout the world. For that reason, he wanted to stop the influence of Christianity and asked the high priest for warrants to arrest Christians, both men and women, in the Damascus synagogues. He knew that among the worshipers in the local assemblies were countless followers of Jesus Christ. Here Paul intended to make multiple arrests.

d. “If he found any persons who belonged to the Way.” In the beginning, Christians used a variety of names to identify themselves. The term the Way is one of the first names that describes the Christian faith (compare the term the Name [5:41]). In Acts it appears a few times (19:9, 23; 22:4; 24:14, 22). The term denotes the teaching of the gospel,[4] the Christian’s conduct directed and guided by this gospel, and the Christian community in general. Granted that the believers formed a distinct group, they nevertheless continued to meet with fellow Jews in the Damascus synagogues. As a result, the rulers of these synagogues could readily identify the followers of the Way; Paul intended to depend on the rulers for help in arresting the Christians. He planned to lead Christ’s followers as bound prisoners to Jerusalem, where they would have to stand trial.

[1] Emil Schürer, The History of the Jewish People in the Age of Jesus Christ (175 B.C.—A.D. 135), rev. and ed. Geza Vermes and Fergus Millar, 3 vols. (Edinburgh: Clark, 1973-87), vol. 2, p. 218.

[2] Matt. 26:3; Luke 3:2; John 11:49; 18:13-14, 24, 28; Acts 4:6.

[3] Josephus War 2.20.2 [561]; 7.8.7 [368].

[4] Consult Wilhelm Michaelis, TDNT, vol. 5, p. 89; Günther Ebel, NIDNTT, vol. 3, p. 942.

Acts Book Longenecker

  • Richard N. Longenecker, Frank E. Gaebelein, gen. ed., Acts, The Expositor’s Bible Commentary – John and Acts, vol 9 (Grand Rapids, MI: Zondervan Publishing, 1981), 368-370.

It is, of course, impossible today to speak with certainty about what was going on in Saul’s subconscious mind at the time, for psychoanalysis two millennia or so later is hardly a fruitful exercise. His own references as a Christian to this earlier time in his life, however, do not require us to view him as struggling with uncertainty, doubt, and guilt before becoming a Christian. They rather suggest that humanly speaking he was immune to the Christian proclamation and immensely satisfied with his own ancestral faith (cf. my Paul, pp. 65-105). While he looked forward to the full realization of the hope of Israel, Paul seems from his reminiscences of those earlier days to have been thoroughly satisfied with the revelation of God that was given through Moses and to have counted it his chief delight to worship God through those revealed forms. Nor need we suppose that the logic of the early Christian preachers greatly affected Paul. His later references to “the offense of the cross” show that for him the cross was the great stumbling block to any acknowledgment of Jesus of Nazareth as Israel’s Messiah—a stumbling block no amount of logic or verbal gymnastics could remove (cf. 1 Cor 1:23; Gal 5:11; note also Justin Martyr, Dialogue 32, 89).

It is probable that Saul took up his brutal task of persecution with full knowledge of the earnestness of his opponents, the stamina of the martyrs, and the agony he would necessarily cause. Fanaticism was not so foreign to Palestine in his day as to leave him unaware of these things, and it is quite possible that he was prepared for the emotional strain involved in persecuting those he believed to be dangerous schismatics within Israel.

More important, however, in days when the rabbis viewed the keeping of the Mosaic law as the vitally important prerequisite for the coming of the Messianic Age (cf. b Sanhedrin 97b-98a; b Baba Bathra 10a; b Yoma 86b), Paul could validate his actions against the Christians by reference to such godly precedents as (1) Moses’ slaying of the immoral Israelites at Baal-peor (cf. Num 25:1-5); (2) Phinehas’s slaying of the Israelite man and Midianite woman in the plains of Moab (cf. Num 25:6-15); and (3) the actions of Mattathias and the Hasidim in rooting out apostasy among the people (cf. 1 Macc 2:23-28, 42-48). Perhaps even the divine commendation of Phinehas’s action in Num­bers 25:11-13 rang in his ears:

Phinehas son of Eleazar, the son of Aaron, the priest, has turned my anger away from the Israelites; for he was as jealous as I am for my honor among them, so that in my zeal I did not put an end to them. Therefore tell him I am making my covenant of peace with him. He and his descendants will have a covenant of a lasting priesthood, because he was zealous for the honor of his God and made atonement for the Israelites.

Second Maccabees 6:13 counsels that “it is a mark of great kindness when the impious are not let alone for a long time, but punished at once.”

The DSS define a righteous man as one who “bears unremitting hatred toward all men of ill repute” (1QS 9.22). They speak of unswerving allegiance to God and his laws as alone providing a firm foundation for the Holy Spirit, truth, and the arrival of Israel’s hope (cf. 1QS 9.3-4, 20-21) and call for volunteers who are blameless in spirit and body to root out apostasy in the final eschatological days (cf. 1QM 7.5; 10.2-5). The Qumran psalmist, in fact, directly associates commitment to God and his laws with zeal against apostates and perverters of the law when he says:

The nearer I draw to you, the more am I filled with zeal against all that do wickedness and against all men of deceit. For they that draw near to you cannot see your com­mandments defiled, and they that have knowledge of you can brook no change of your words, seeing that you are the essence of right, and all your elect are the proof of your truth (1QH 14.13-15).

With such precedents and parallels, coupled with the rising tide of messianic expecta­tion within Israel, Saul could very well have felt justified in mounting a further persecu­tion against the Christians. Probably he felt that in light of Israel’s rising messianic hopes the nation must be united and faithful in its obedience to the law and kept from schism or going astray. In his task, he doubtless expected to receive God’s commendation. According to 1 Maccabees, Judah, Jonathan, and Simeon (the three great Hasmonean rulers) established friendly relations with Rome (cf. 1 Macc 8:17-32; 12:1-4; 14:16-24), a reciprocal extradition clause being included in Rome’s reply to Simeon (cf. 1 Macc 15:15-24). And the decrees of the Roman senate that Josephus records appear to indi­cate that the treaties of friendship between Rome and the Jewish people were renewed in the time of John Hyrcanus (cf. Antiq. XIII, 259-66 [ix.2]; XIV, 145-48 [viii.5]). While the Sadducean high priests of Jerusalem no longer exercised the civil authority of their predecessors, they were, it seems, recognized by Rome as the titular rulers of their people in most internal matters; and evidently they retained the right of extradition in strictly religious situations. Therefore Saul, seeking the return of Jewish Christians, “went to the high priest and asked him for letters to the synagogues in Damascus, so that if he found any there who belonged to the Way, whether men or women, he might take them as prisoners to Jerusalem” (cf. 22:5; 26:12).

Damascus was a large and thriving commercial center at the foot of the Anti-Lebanon mountain range. Since 64 B.C. it had been part of the Roman province of Syria and was granted certain civic rights by Rome as one of the ten cities of eastern Syria and the Transjordan called the Decapolis (cf. Mark 5:20; 7:31). It had a large Nabatean Arab population, and possibly was ruled by the Nabatean king Aretas IV (9 B.C.-A.D. 40) at some time during this period (cf. 2 Cor 11:32). It also had a large Jewish population, 10,500 of whom Josephus reports were killed by the people of Damascus at the outbreak of Jewish-Roman hostilities in A.D. 66 (cf. War II, 561 [xx.2]; though in War VII, 368 [viii.7] the figure is 18,000). It was to this city that Saul went with the authority of the Jewish Sanhedrin, seeking to return to Jerusalem those Christians who had fled the city—chiefly the Hellenistic Jewish Christians—in order to contain the spread of what he considered to be a pernicious and deadly contagion within Israel.

While we have spoken repeatedly of the early believers in Jesus as Christians, the term “Christian” (Christianos) was first coined at Antioch of Syria (cf. 11:26) and appears only three times in the entire NT (11:26; 26:28; 1 Peter 4:16). Before being named at Syrian Antioch and during the early existence of the church, those who accepted Jesus’ messiahship and claimed him as their Lord called themselves those of “the Way” (hē hodos, as here and at 19:9, 23; 22:4; 24:14, 22; cf. also 16:17; 18:25-26), while their opponents spoke of them as members of “the sect of the Nazarenes” (hē hairesis tan Nazōraiōn; cf. 24:5, 14; 28:22). The origin of the absolute use of “the Way” for Christians is uncertain, though it surely had something to do with the early believers’ consciousness of walking in the true path of God’s salvation and moving forward to accomplish his purposes. In the vignette of 9:1-30, it is synonymous with such self-designations as “the disciples of the Lord” (vv.2, 10, 19), “saints” (v.13), “all who call on your [Jesus’] name” (v.14), and “brothers” (vv.17, 30).

Additional Notes:

2 Some have noted that in 9:1-2, 14, and 26:10, 12, it is the high priest (or “chief priests”) from whom Saul received letters of authority, whereas in 22:5 he is shown as saying that he obtained letters from the whole council (i.e., “the high priest and all the council”). The difference, how­ever, is merely verbal and hardly worth commenting on.

3-6 Though the apparition of 2 Macc 3 of the great horse, its frightful rider, and the two accompanying youths who attacked Heliodorus finds a parallel in Luke’s portrayal here, the resemblances are superficial.

Acts Book Witherington

  • Ben Witherington III, The Acts of the Apostles: A Socio-Rhetorical Commentary (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1998), 315–316.

Probably too much ink has been spilled on whether the high priest actually had such right of extradition during this period. In the first place our text says nothing about a legal right; the impression left is that the high priest was providing letters requesting permission for such actions by Saul. But even if a right is in view here, it is possible that the material found in Josephus, Ant. 14.192–95 is of relevance. There we are told that Julius Caesar confirmed such rights and privileges to the Jewish people and the high priest in particular, even though they were no longer a sovereign or independent state. This privilege may have still existed in Saul’s day.[41]

[….]

Damascus was an important city 135 miles north-northeast of Jerusalem. Lying on the main route from Egypt to Mesopotamia, it became a commercial center. Part of the league of cities known as the Decapolis (Pliny, Nat. Hist. 5.74), it had a considerable Jewish population (cf. Josephus, War 2.561). This city formed part of the Roman province of Syria from 64 b.c. on, but retained its municipal independence as part of the Decapolis.[45] There is perhaps incidental confirmation of Saul’s conversion near or in this city in the reference to a “return” to Damascus in Gal. 1:17.

[41] This is of more relevance than the earlier material found in 1 Macc. 15:21, where a Roman ambassador requests extradition of Ptolemy VII in 138 b.c. with the person in question to be handed over to the high priest. See the discussion in Bruce, The Acts of the Apostles, p. 233, and Marshall, Acts, p. 168.

[45] See Bruce, The Acts of the Apostles, p. 233, and the discussion of Syria in general by Tracy, “Syria.”

  • Harold Mare, New Testament Background Commentary: A New Dictionary of Words, Phrases and Situations in Bible Order (Ross-shire, UK: Mentor, 2004), 163–164

9:2. to the high priest… for letters. Probably Caiaphas and/or Annas, his father-in-law, and possibly also members of the high priest’s family and the Sanhedrin (cf. 4:5, 6, 15).

the synagogues in Damascus. Damascus was located in the Roman province of Syria and was a member of the Decapolis group of cities (Matt. 4:24; Mark 5:20; 7:31), which were mainly located in Syria and the Transjordan. At this time Damascus was under the rule of the Nabataeans under King Aretas IV (2 Cor. 11:32), and had a large Jewish population. Damascus was 80 to 90 miles north of the Decapolis cities of Abila and Capitolias, and was about 150 miles north of Jerusalem, a distance taking several days to traverse.

Acts Book Keener

  • Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Ac 9:1–2.

9:1–2. Official letters of introduction authorizing or recommending their sender were common, and Josephus confirms that Palestinian agents could take orders from the Jerusalem Sanhedrin. Jewish communities outside Palestine respected the high priest, and letters from him authorize Saul to carry out his mission with the full cooperation of synagogues there. Because the high priest had exercised extradition rights over fugitive Judeans when he ruled Palestine under the Romans, local synagogues in Syria likely still recognized this right, although the local ruler would probably not. These synagogue communities could cooperate with Saul in his mission to weed out the Jewish Christians.

The Essene sect at Qumran also described itself as “the way”; this was a natural designation for a group that believed that it alone followed the way of righteousness. Essenes had apparently also settled in Damascus, if their writings on this point are meant literally. Tens of thousands of Jews lived in Damascus (as many as eighteen thousand were massacred there in a.d. 66).

  • C. H. Lenski, The Interpretation of the Acts of the Apostles (Minneapolis, MN: Augsburg Publishing House, 1961), 350–351.

2) Caiaphas was still the high priest, for not until the year 36 did Jonathan, a son of Annas, and in 37 Theophilus, another son of Annas, succeed Caiaphas; the latter were not sons of Caiaphas (R., W. P.). The authorization Saul desired was not requested from the high priest alone but from him as being head of the Sanhedrin who issued “the letters” on vote of the entire body as we see from 22:5; 26:10.

The middle ᾐτήσατο is not to be understood in the sense that Saul asked these letters “as a favor to himself” (R., W. P.); the middle of this verb is used with reference to business transactions, when business claims are made. So here the great business of persecuting the Christians had been officially delegated to Saul, and in prosecuting this business of his “he asked in due order” for documents that would enable him to execute this business of his also in Damascus. While Saul had his heart and soul in this persecution, it was not a private enterprise of his, could not be in the nature of the case, but an official enterprise of the supreme Jewish court itself with Saul as its head agent. For the persecutions in Jerusalem he had as his assistants a body of Levite police that had been granted him by the Sanhedrin in order to hale men and women to prison (8:3) and he was similarly equipped with police when he was authorized to operate in Damascus.

Damascus, the oldest city in the world (apparently a city already in Abraham’s time, B. C. 1912, Gen. 14:15; 15:2) that still exists as a famous city, had a large number of resident Jews and, as Luke’s plural shows, a number of synagogues. Nero butchered 10,000 Jews in Damascus. It was under the rule of King Aretas three years after the event narrated in this section and must have been strongly Jewish when Saul went there on his errand. The Roman emperors granted the Sanhedrin authority over Jews outside of Palestine, and Aretas was a Roman vassal. What this authority included and in what territory the Sanhedrin might exercise it, is uncertain; but Saul’s expedition to Damascus evidently assumes that arrests could be made there and the prisoners brought to the Sanhedrin in Jerusalem for trial. We have “both men and women” as in 8:3.

Additional Resources

  • John B. Polhill, Paul and His Letters (Nashville, TN: B&H Academic), 45-47.

Paul’s persecuting (9:1-2; 22:3-5; 26:4-5, 9-12). In his two testimonies, Paul began by noting his Jewish heritage. He was brought up in a Jewish family in Tarsus, trained in the law under Gamaliel, zealous for God (22:3; 26:4). He had lived by the “strictest sect” of the Jewish religion—a Pharisee (26:5). Paul’s Jewish background was essential to the argument of his speeches before the temple mob and Agrippa. It was not necessary in the conversion narrative of Acts 9. What was essential there was Paul’s preconversion role of being the ravager of the church. So that is where Luke began. Paul was “breathing out murderous threats against the Lord’s disciples” (9:1). Paul was so intense in his persecution of the Christians that he drew his very breath from the threats and slaughter which he harbored against them. Paul’s testi­monies go into greater detail: he persecuted the Christians “to death,” dragging off both men and women to prison (22:4); when it was a question of the death penalty, he “cast [his] vote against them” (26:10). Paul’s persecuting in Jerusalem is not elab­orated in Acts.’ The only death detailed by Luke is that of Stephen. Paul need not have been a member of the Sanhedrin, even though his testimony would indicate that the chief priests gave him authorization for his persecuting activities (26:10). Paul went into the greatest detail about his persecuting in his testimony before Agrippa. There he noted how he had consistently attempted to make the Christians “blaspheme”; that is, to renounce the name of Christ (26:11a). He added that he extended his persecution “even . . . to foreign cities” (25:1 lb).

The persecution in Jerusalem probably did not last long. It erupted after Stephen’s martyrdom and may have been conducted by the Greek-speaking Jews of Jerusalem who had brought Stephen to trial (Acts 6:8-14). Paul may well have been a member of their synagogue. The main target of the persecution were the “Hellenists,” the Greek-speaking Jewish Christians like Stephen and Philip. Because of the persecu­tion, they quickly were “scattered” away from the center of the persecution in Jeru­salem (Acts 8:1). One of them, Philip, went to Samaria (Acts 8:5). Others went to the coastal cities like Antioch (Acts 11:19). Still others probably went to Damascus. In any event, when they fled from Jerusalem, Paul determined to pursue them wher­ever they might go. All three accounts in Acts mention that Paul went to Damascus on the authority of the high priests. Specifically, he obtained from them “letters” addressed to the synagogues of Damascus, requesting their assistance in bringing back to Jerusalem for trial any Christians whom he might find in the city (9:2; 22:5). This sounds very much like an official right of extradition. There is evidence that the high priest was granted such rights in earlier times, but no indication that the Romans had granted him such power in Paul’s time.[2] It is more likely that the high priest had granted Paul letters of introduction to the Damascus synagogues, requesting their assistance in his persecuting effort. In the Roman period, local synagogues were permitted to discipline their members.[3] Later Paul would experience himself the severe synagogue discipline of the thirty-nine lashes on five separate occasions (2 Cor. 11:24).

Paul’s letters from the high priest may have requested that the Damascus syna­gogues defer their disciplinary prerogatives to the Jerusalem Sanhedrin, allowing Paul to take his Christian prisoners there for trial. At this point in the life of the early church, the Christian movement was still closely identified with Judaism and attached to both temple and synagogue. Luke indicates as much by referring to the Christians as “the Way” (9:2). This term was also used as a self-designation by the Essenes of Qumran. For Essenes and Christians alike, it indicated the conviction that theirs was the true “way of the Lord” within the larger Jewish community.[4]

Why would the Christian Hellenists have fled to Damascus? There was an exten­sive Jewish community in Damascus. Josephus mentions pogroms against the Jews during the time of the Jewish War with Rome. He stated that some 10,500 Dama­scene Jews were slaughtered by the Gentiles of Damascus at that time (War, 2.559-561). In the same passage he noted that “with few exceptions” the Gentile wives of Damascus had become Jewish proselytes. Josephus was prone to exaggerate and probably did so in this account. Allowing for this, he still seems to indicate that there was an extensive Jewish community in Damascus with a significant component of God-fearers and proselytes in their synagogues, all of which would have made the city a prime place for the witness of the hellenist Christians.

Damascus had a close relationship to Israel throughout its history. The oldest con­tinually occupied city in the world, it is first mentioned in the Old Testament in con­nection with Abraham (Gen. 14:15; 15:2). It was within the borders of David’s empire, and he garrisoned troops there (2 Sam. 8:6). In the period of the divided kingdom, it was the main enemy of the northern tribes and like them was eventually captured by the Assyrians. In fact, its political history largely parallels that of Israel thereafter, with subsequent occupation by the Babylonians, Persians, Ptolemies, and Seleucids. In 66 B.C., it came under Roman control and was listed among the cities of the Decapolis. During the Roman period, Damascus had close ties with Israel. Herod the Great built a gymnasium and a theater there. Damascus was on the major north-south trade route, and Israel allied with the city to protect their mutual com­mercial interests, particularly against the Nabatean tribes of Arabia. Jewish client kings like Agrippa I were given small holdings in the vicinity of Damascus by the Roman emperors, who probably felt that the Jewish presence would help contain the Nabateans. Its long history of relationship with Israel, its extensive Jewish commu­nity, and its commercial alliances with the Jews all made Damascus attractive for the missionary work of the hellenist Christians. In many ways, it was a natural extension of their Judaean witness.

There were two main routes between Jerusalem and Damascus in Paul’s day. One led through Samaria and forded the Jordan at Bethsean (Scythopolis). There was a southern ford at Bethany near Jericho, which went directly north through Perea and Batanea. This was the shorter of the two, a six- to seven-day journey of around 140 miles. This is probably the route that Paul followed.[5]

[2] Extradition from Egypt was granted for Simon the high priest by Ptolemy VII in 142 B.C. (1 Macc. 15:15-21). Julius Caesar formally acknowledged the sovereignty of the high priest in all matters of Jewish religion in a decree of 47 B.C. (Josephus, Ant. 14. 192-195).

[3] M. Hengel and A. M. Schwemer, Paul Between Damascus and Antioch: The Unknowns Years (Louisville: Westminster John Knox, 1997), 50.

[4] S. V. McCasland, “The Way,” Journal of Biblical Literature 77 (1958): 222-230.

[5] D. Smith, The Life and Letters of St. Paul (New York: Doran, n.d.), 47.

Acts Book Bock

  • Darrell L. Bock, Acts, Baker Exegetical Commentary on the New Testament, ECNT (Grand Rapids, MI: Baker Academic, 2007), 354-356.

9:1-2 Saul is still (ἔτι, eti) at work against the church (Acts 8:3), breathing threats and murder against its members. This is the only NT use of the term ἐμπνέω (empneō) for “breathe.” It is part of an idiom about breathing out threats and murder (BAGD 256 §1; BDAG 324 §1).’ The expression reflects Saul’s highly hostile attitude toward believers. It may not mean that he seeks to murder them himself, given that execu­tion remains in Roman hands, but it expresses what he hopes will be the result of his arrests (22:4; 26:10; Marshall 1980: 168; Weiser 1981: 222-23). If (ἐάν, ean) he should find them, Saul would deliver them to prison, where they may well be sent on to Rome as troublemakers. The conditional clause is third class and is presented with a touch of uncer tainty (Culy and Parsons 2003: 170). It may also be that Rome already has not decided to give the Jews such authority to imprison, given the scope of the perceived problem. Saul has consented to Stephen’s death already, which indicates that he is accepting of such an outcome for Jesus’s followers (8:1).

Saul pursues the disciples even beyond Jerusalem and obtains author­ity for doing so (probably from Caiaphas; 22:5; 26:10). Bruce (1988a: 180) suggests that Saul models his zeal after Phinehas (Num. 25:7-13; Ps. 106:30-31), Elijah (1 Kings 18:40; 19:10, 14), and Mattathias (1 Macc. 2:23-28). The Maccabean period makes clear that religious zeal often did work its way into Jewish practice. Witherington (1998: 302-3) notes the later activism that led Rome to destroy Jerusalem in AD 70. Paul himself confesses that he was a persecutor of the church (1 Cor. 15:9; Gal. 1:13-14; Phil. 3:6; 1 Tim. 1:13).

The letters that Paul asks for concern the right of extradition, if 1 Macc. 15:21 applies. Conzelmann (1987: 71) disputes the genuineness and the relevance of the letter in 1 Macc. 15:16-21, noting that it is too far removed in time to be relevant, even if it were genuine. Barrett (1994: 446-47) has a full discussion and concludes that the more important issue is how the Sanhedrin is related to outside synagogues. Haenchen (1987: 320n2) is also skeptical of such extradition authority. Even though the Maccabean letter is old, however, it might reflect Jewish beliefs and Roman practice that continued into Paul’s time regarding religious is­sues. Josephus in Ant. 14.10.2 §§192-95 describes a later, parallel letter of authorization. Thus the practice appears to span Paul’s time period.

Conzelmann argues that Josephus, J. W. 1.24.2 §474, does not agree with this right of extradition, since it makes a unique claim for such authority for Herod. Conzelmann does not note, however, the Ant. 14 text, which indicates the possibility of such authorization to a Jew. Haenchen calls the Ant. 14 text irrelevant, but it does show the poten­tial for a close relationship like the one Caiaphas had with Pilate. In addition, the subject at hand is the authority over the synagogues of Judaism, a religious-oversight issue. Since this is not so much a matter of legal execution as imprisonment, it is quite likely that the high priest and Sanhedrin had such authority and that with a letter the synagogues of the Diaspora might cooperate if it were a question of the presence of heterodoxy. That the governor under king Aretas sought to arrest Saul in Damascus (2 Cor. 11:32) is not surprising, given Saul’s turn in allegiance and the public destabilization it may well have brought (but Schille 1984: 219 is skeptical); this detail does not indicate a lack of authority of Jews over their faith in Syria (Acts 26:12; 2 Cor. 11:32-33). As a whole, then, the scenario involving letters for Paul seems credible.

Christianity has already spread as far as Damascus, an important city 135 miles north-northeast of Jerusalem. This is the first city outside the land of Israel to be noted as having Christians. Hengel and Schwemer  (1997: 80-90) see it as a small community, something Saul’s own letters in verse 2 suggest by the words “might find” Christians there. They also propose that it was fleeing Jewish Christian Hellenists from Jerusalem who helped found the community, something the juxtaposition of this event with Acts 7 suggests (given that Peter and Philip went in the other direc­tion). These Hellenists may well have pushed steadily north and shared the gospel. If so, Saul is sent to block the advance of the message.

Damascus was a commercial center on the way between Egypt and Mesopotamia. It had a substantial Jewish population.[2]  The mention of Damascus is significant, for Luke has not told us anything about this church yet. In Acts the church has now moved north to Samaria (Acts 8), west and south to the coast, and east to Syria (Acts 9).

“The Way” is the early name for Christians (19:9, 23; 24:14, 22), sometimes referred to as “the way of the Lord” or “the way of God” (18:25-26).[3] It appears to point to the way of salvation as a way of and to life. Later Christian works such as Did. 1-6 may well have borrowed this metaphor in speaking of the two ways, one leading to life, the other to death. Haenchen (1987: 319n2) discusses the various names given to Christians in Acts 9: disciples, those of the Way, saints, those who call on the name of the Lord, brothers, and witnesses. Each name points out a distinct feature of what being a believer means or entails.

Saul will apprehend both men and women, as he must know that the faith is spreading among both genders (Jervell 1998: 279).

[2] Josephus, J. W. 2.20.2 §561, speaks of at least ten thousand being massacred there, but 7.8.7 §368 speaks of more than eighteen thousand killed. Both are estimates and point to a large Jewish population. On the city’s history, see Fitzmyer 1998: 423; details in Hengel and Schwemer 1997: 55-61.

[3] For a similar description at Qumran, see 1QS 9.17-18; 10.21; 11.13; CD 1.13; 2.6; 20.18. In Judaism, see 1 En. 91.18; 2 En. 30.15; T. Ash. 3.1-6.5; Ebel, NIDNTT 3:935-43; Johnson 1992: 162; Fitzmyer 1998: 424 notes multiple references at Qumran. It is also present in the OT: Pss. 1:1, 6; 2:12.

  • Craig S. Keener, Acts: An Exegetical Commentary & 2: Introduction and 1:1–14:28, vol. 1 (Grand Rapids, MI: Baker Academic, 2012–2013), 1622–1626.

(4) Letters of Authorization (9:2)

Letters from Jerusalem to the Diaspora are attested over a long period.231 Official letters from a person in an office to others also in office were often posted in public locations, which made them a readily recognizable letter form.232 Here, however, the letters are letters of recommendation that Paul carries.

Those who carried letters from a high official acted on that official’s authorization (1 Esd 4:61; Neh 2:7, 9). Letters of recommendation of various sorts reflect a pervasive custom (Rom 16:1–2; 1 Cor 16:15–18; Phil 2:29–30; 4:2–3; 1 Thess 5:12–13; Phlm 8–17; Heb 13:17; 3 John 12);233 thus, for example, leaders in Jerusalem sent letters confirming Josephus in his authority (Jos. Life 310–11).234 Sometimes people of rank sent such letters for their clients or others to provide them “credentials for some activity rather than merely to introduce” them.235 In general, travelers could carry letters of recommendation so that the receiver would know to welcome them.236

Some comments about the context of recommendation letters can illustrate their general function, although many of the specific elements mentioned here (perhaps especially in formal Roman letters) would not appear in the high priest’s letters for Paul. Recommenders placed their own credibility on the line when writing such letters,237 but they socially indebted to themselves those so recommended.238 Appeal to the potential benefactor’s generosity was a natural element in many recommendation letters.239 Further, when two people shared a mutual friend, they became friends, part of the same in-group.240 The receiver of the recommendation would act on the basis of the receiver’s relationship with the recommender, and hence recommendations might spell out the beneficiary’s relationship with the recommender.241 By generosity to the beneficiary, the benefactor displayed friendship with the recommender242 and also guarded the recommender’s honor in the eyes of the beneficiary.243 When the letter’s receiver was of the same (rather than lower) social station as the recommender, the receiver might express or anticipate reciprocity for the favor done.244

Despite conventional forms, writers could prove creative in articulating reasons for receiving the recommendations.245 Powerful writers sometimes claimed that the person on whose behalf they wrote was more deserving than any other (cf. Phil 2:20) or that this beneficiary was a particularly special one—even when they had written many other such letters with superlative claims.246 They could also request that the beneficiary be treated as if the beneficiary were in fact the recommender.247 Or they could simply request that the letter recipient receive well its bearer.248 Sometimes, at least in later times, they might assert that the receiver already knew the worth of the one recommended, or that no letter was really necessary.249

Among Romans of rank, such letters were often only one250 to four paragraphs in length. At least in Egypt, the usual structure of letters of recommendation was as follows:251

  1. Opening
    1. Salutation formula
    2. Formula valetudinis
  2. Background
    1. Identification formula
    2. Background proper
  3. Request period
    1. Request clause
    2. Circumstantial clause
    3. Purpose or causal clause
  4. Appreciation
  5. Closing
    1. Closing formula valetudinis
    2. Closing salutation

The letters usually began by identifying the person recommended and designating the person’s relationship to the sender;252 for Saul, then, it would be a great honor to carry such a letter (cf. Gal 1:1, 14). Later, as an apostle “not from men” but from Christ (1:1), Paul would eschew dependence on such letters of recommendation (2 Cor 3:1–3). (Even when Paul writes recommendations in his letters, the basis differs from that in most other letters of recommendation.)254

(5) Extradition Requests Here? (9:2)

People of higher rank expected subordinates to obey their letters (e.g., 1 Kgs 21:8; Esth 1:22; 8:10; 9:20, 30; 1 Macc 1:44). But is obedience demanded here? Some scholars have argued that the high priest had extradition rights for Judean fugitives that would be respected by rulers in the region.255 This may have been true in the second century b.c.e. if we may trust our sources on this point; the Romans granted Judea extradition rights from Egypt’s ruler (1 Macc 15:21),256 [see] and Julius Caesar presumably reconfirmed these rights in 47 b.c.e. by making the high-priestly family ethnarchs over all Jews and arbiters of Jewish customs (Jos. Ant. 14.189–95). Rome also granted King Herod extraordinary rights for extraditing fugitives from the region of his jurisdiction (War 1.474, acknowledging this situation as unusual).257 [see] 

In this period, however, Judea had a Roman governor.258 [see]  Even if Pilate in Caesarea remained aloof from the Jerusalem aristocracy’s affairs, other governors were under no legal or political obligation to another city’s aristocracy. The letters, however, are not to local governments but, as Luke expressly claims, to synagogues (Acts 9:2).259 [see]  Local Jewish communities retained rights to practice their own customs as ethnic conclaves in foreign cities;260 [see]  consequently, they would be able to continue practicing disciplines in their own synagogues (Luke 21:12; Matt 10:17; 2 Cor 11:24) so long as no one renounced Judaism and complained of subsequent abuse.261 [see]  Just as Alexandrian Jews had an ethnarch and Nabateans in Damascus had an ethnarch (2 Cor 11:32), Damascene Jews would possess a measure of autonomy. Most synagogue leaders would have acted out of respect for the high priest.262 [see]  If conflicts arose, local municipal authorities probably would have (though need not have) chosen to defer to the rights of minority communities in disciplining their own members.263 [see]  In this case, they may have secured the cooperation of other groups as well (2 Cor 11:32).

But at minimum, the letters could encourage support less forcefully, simply commending Paul (see discussion of recommendation letters, above) and authorizing his mission in more basic ways. Saul and his companions would not have the advantages of travel given to those traveling on Rome’s business,264 [see]  but letters of recommendation from the high priest would guarantee them aid along the way from local Jewish communities. The objects of Saul’s quest would not be local Jewish Christians (he and his allies may well have hoped there were none) but fugitives from Jerusalem, where the high priest exercised direct civic authority.265 [see] 

Synagogues appear often in Luke-Acts, but the reference to their involvement in persecution here (cf. Acts 22:19; 26:11) partly fulfills the warning of Luke 21:12: soon after Jesus’s ministry but before predicted wars and earthquakes (21:10–12), his followers would be handed over to synagogues for discipline. “Binding” free people was a terrible insult to their dignity (Polyb. 1.69.5; see comment on Acts 21:33–34). That women were also targets indicates the vicious lengths to which Saul went to eradicate the movement (cf. Val. Max. 9.2.1); see comment on Acts 8:3.

231. Bauckham, “James,” 423–24, cites the Elephantine papyri (fifth century b.c.e.) and 2 Macc 1:1–10.

232. Aune, Environment, 164–65.

233. E.g., Cic. Fam. 7.5.2–3 (with 7.6.1; 7.7.1; 7.8.1; 7.10.3); 13.1–79 (all of Fam. 13 except 13.68); Socratics Ep. 28; cf. Men. Rhet. 2.5, 397.21–24; see esp. Kim, Letter of Recommendation, passim (for nt examples, 119–20; for papyri, 150–238); also Agosto, “Conventions,” 70–117; Keyes, “Letter of Introduction”; Marshall, Enmity, 91–129, 268–71; more briefly, Stowers, Letter Writing, 153–65; Aune, Environment, 166–67; Malherbe, Social Aspects, 102; Keener, Corinthians, 166–67.

234. For a later rabbinic example, see, e.g., y. Moʾed Qaṭ. 3:1, §2.

235. Stowers, Letter Writing, 153. Writers normally interceded for the third party to establish his positive relationship with the receivers or secure him some other favor with them (ibid., 155); they also often identify the sender with the one recommended (Malherbe, Social Aspects, 102–3, citing P.Oslo 55).

236. E.g., Lucian Lucius 2.

237. E.g., Pliny Ep. 2.9.2. Although writing many letters, Cicero assures his receiver that he is sensitive to his reputation and thus does not recommend indiscriminately (Fam. 13.48.1). Thus some letters are worded more cautiously (e.g., Symm. Ep. 1.72).

238. E.g., Pliny Ep. 2.13.9; 3.2.6; 3.8.2.

239. E.g., Cic. Fam. 13.44.1; Pliny Ep. 10.4.1; 10.94.3; 10.120.2; Phlm 14.

240. Malina, Windows, 48.

241. E.g., P.Oxy. 292; Cic. Fam. 13.3.1; 13.5.3; 13.44.1; Dio Chrys. Ep. 2; Pliny Ep. 2.13.7, 10; 3.2.4; 7.16.5; 10.4.1, 4; 10.5.1; 10.11.1; 10.87.1; 10.94.1; Fronto Ad Ant. Pium 9.2. For the papyri, see further Kim, Letter of Recommendation, 37–42. Cf. the recommendee’s readiness to depend on the recommender’s relationship with the receiver of the letter (e.g., Symm. Ep. 1.70; 1.81; 1.106; 1.107).

242. So explicitly in Pliny Ep. 10.4.6; see also Symm. Ep. 1.30; 1.71. In some parts of the world today, such social demands lead to considerable corruption; this was true in Rome as well, but ethical constraints did impose some limitations.

243. E.g., Cic. Fam. 1.3.2. Cicero’s letters of recommendation often ask the benefactor to prove to the recommended person how good a recommendation Cicero had written on the recommended one’s behalf and how influential Cicero had been for good (e.g., Cic. Fam. 13.19.3; 13.20.1; 13.26.4; 13.30.2; 13.35.2; 13.36.2; 13.44.1; 13.45.1; 13.46.1; 13.49.1; 13.58.1; 13.77.2; 13.78.2); cf. also Symm. Ep 1.93; 1.106. For correspondents proving their love, cf., e.g., Symm. 1.14.1; 1.27; 1.43.2; 1.87; 1.98; 2 Cor 8:24.

244. E.g., Pliny Ep. 2.13.1–2; 3.2.1; 4.4.2–3; 7.31.7. If the letter receiver’s status was less, the receiver would respond especially with gratitude (Fronto Ad Ant. Pium 9.1). Gratitude was critical, both for the recommender and for the beneficiary (e.g., Cic. Fam. 13.3.1; Pliny Ep. 4.12.1, 5–7).

245. E.g., Pliny Ep. 3.3.5; 6.8.1–2, 5. Articulating reasons was essential (Dio Chrys. Ep. 1; esp. Pliny Ep. 2.13.11).

246. E.g., Cic. Fam. 3.1.3; 13.1.5; 13.5.3; 13.18.2; 13.19.1; 13.26.1; 13.32.2; 13.34.1; 13.35.1; 13.36.1–2; 13.39.1; 13.45.1; 13.51.1; 13.78.2.

247. E.g., P.Oxy. 32; Cic. Fam. 13.5.3; cf. 1 Cor 16:10; Phlm 17; Kim, Letters of Recommendation, 7, 37–42.

248. See, e.g., P.Grenf. 2.77.34–38 (from the third or fourth century c.e.). Officials could also use public recommendations to commend their friends (e.g., P.Lond. 1912.105–8).

249. E.g., Symm. Ep. 1.22; 1.67; 1.75; 1.81. In Ep. 1.63, Symmachus claims that he recommends one for the letter receiver’s benefit; in Ep. 1.94, he hopes his letter adequate to communicate the recommendee’s merits; in Ep. 1.104, the recommendee is better than the letter is able to convey.

250. For one paragraph, see, e.g., Cic. Fam. 13.45–49.

251. Kim, Letter of Recommendation, 7 (mostly using his words). Paul’s letters do not share this form (128), but most Christian letters of recommendation from Egypt do (99–118); for the eighty-three letters that Kim analyzed, see 156–238.

252. Ibid., 37–42.

253. Paul does send his own recommendations, usually embedded in larger letters; see ibid., 120; Agosto, “Paul and Commendation,” esp. 110–28. But like some philosophers (Diogenes Ep. 9; Epict. Diatr. 1.9.27, 33–34; 2.3.1–2; cf. 4.12.12), he did not want to depend on them for himself.

254. See esp. Agosto, “Paul and Commendation,” 127: Paul commends especially on the basis of work in the church rather than of social connections. But even with Paul, such connections remain; e.g., Rom 16:2; Phil 2:22, 30; Phlm 10–13.

255. E.g., Reicke, Era, 149; Bruce, Apostle, 72.

256. Bruce, Apostle, 72, noting that the author Lucius (1 Macc 15:16) is presumably Lucius Caecilius Metellus, consul in 142 b.c.e. Not all accept as certain the document’s authenticity (Wallace and Williams, Acts, 52, who favor unofficial action here).

257. Bruce, Apostle, 72; idem, Commentary, 193; Johnson, Acts, 162 (providing the information but not committed to the conclusion). Cities normally agreed to extraditions only if they were on good terms (Livy 41.23.1–5; Dio Chrys. Or. 38.41–42).

258. Some argue that Damascus may not have even been under direct Roman rule in this period (see Barrett, Acts, 446); for further discussion, see excursus on Nabateans at Acts 9:23.

259. With Barrett, Acts, 446. Haenchen, Acts, 320–21n3, has therefore misread Acts (in averring that Luke read the Maccabean situation into it) no less than its attempted defenders above. For influential festal letters uniting Jewish communities, see Whitters, “Observations” (citing Esth 9:20–32; 2 Macc 1:1–9; 1:10–2:18; Elephantine’s “Passover Papyrus”; and later 2 Bar. 78–87); for some early encyclical letters from sages, see Aune, Environment, 185.

260. E.g., Jos. Ant. 14.213–16, 223, 227, 242, 245–46, 258, 260, 263; 16.162–65; see discussion in Sanders, Judaism, 212; Rabello, “Condition”; Rajak, “Charter.”

261. For a discussion of proper scourgings as outlined in m. Mak. 3, cf. Gallas, “Fünfmal.”

262. Many scholars doubt that the high priest exercised authority over other Diaspora Jews; others argue the contrary (Bruce, Commentary, 193) or against doubting Luke without firm evidence (Munck, Acts, 81). I doubt that the high priest had in the Diaspora any legal authority recognized by the empire; nevertheless, the effectiveness of the temple tax (Jos. Ant. 18.312) and the biblical and Maccabean roles for the high priesthood indicate the respect and influence that he commanded (rightly, Dunn, Acts, 120–21; Witherington, Acts, 316; Haenchen, Acts, 71). Nevertheless, later rabbinic arguments about the Sanhedrin’s Diaspora influence (m. Mak. 1:10, cited in Rapske, Custody, 101; t. ʿOr. 1:8; Sanh. 3:10; Sipre Deut. 59.1.2; 188.1.2; perhaps y. B. Qam. 4:1, §3; Giṭ. 5:6, §3; cf. negative relations in t. ʿAbod. Zar. 4:6) are uncertain for their own period and certainly cannot be retrojected into Paul’s (see Keener, John, 212–13). And even later rabbis allowed courts outside the land (t. Sanh. 3:10).

263. This may have been especially the case if Damascus’s minority communities had influential ethnarchs, as at least the Nabateans seem to have had; see comment on Acts 9:23–24. Cf. Campbell, Deliverance, 147: “With the permission of the local authorities, the Jerusalem authorities could have claimed jurisdiction over Jews in other regions.… Moreover, the ‘letters’ in question may have been ‘requests’ rather than ‘orders’ and Luke a little hyperbolic at this point.”

264. On which see Casson, Travel, 188; cf. 197. Paul’s companions could have been Levite police delegated to him (e.g., Lenski, Acts, 357) but may have simply been other young and zealous members of the Hellenist synagogue (6:9) who shared his commitments.

265. With, e.g., Lake and Cadbury, Commentary, 100. It is possible that these events occur before the Samaritan and Gentile conversions in Acts 8 and hence too early for many local conversions to have occurred; otherwise, they may occur only shortly later.

Fact-Checking Sam Harris ~ Acts17Apologetics

Published by Papa Giorgio

Video Description:

Sam Harris recently said that he wants to correct every error he’s ever made, and that people should send him any errors they find in his works. One of Sam’s errors was made on “The Colbert Report,” where he insisted that, according to the Quran, anyone who believes in the virgin birth of Jesus will spend eternity in hell. Since Islam affirms the virgin birth of Jesus, we can only wonder how much Sam really knows about the religions he discusses in his books.

UPDATE: Sam Harris responded: “I meant that Quran asserts Jesus wasn’t divine. I misspoke.” Odd to give a reply about Jesus’ deity when Colbert was talking about the virgin birth, but it’s entirely possible to misspeak while the cameras are rolling and you don’t have much time to think about what you’re saying.

Video Description:

Sam Harris claims that Jesus ordered his followers to kill his enemies in Luke 19:27. But is this what the text says? Only if we ignore the fact that the command is part of a story that Jesus is telling, and that it’s a king in the story who issues this command. Can we take the leaders of the “new atheist” movement seriously when they make such blunders? David Wood answers.

“Proven” ~ Atheists Use Less of Their Mind

Published by Papa Giorgio
  • “Atheism is a disease of the soul before it is an error of the mind.” ~ Plato

This comes by way of Debunking Atheists, via his FaceBook group and a commentator therein:

Atheists embarrassed: study proves atheism uses less brain function

This has to be embarrassing… if you’re an atheist. A new study performed at the University of York used targeted magnetism to shut down part of the brain. The result: belief in God disappeared among more than 30 percent of participants.

That in itself may not seem so embarrassing, but consider that the specific part of the brain they frazzled was the posterior medial frontal cortex—the part associated with detecting and solving problems, i.e., reasoning and logic.

In other words, when you shut down the part of the brain most associated with logic and reasoning, greater levels of atheism result.

You’ve heard the phrase, “I don’t have enough faith to be an atheist”? Apparently we can now also say, “I have too many brains to be an atheist.”…

Another article notes the other “liberal” side-affect of losing belief in God via brain-damage:

  • “Belief in God was reduced almost by a third, while participants became 28.5 per cent less bothered by immigration numbers.”

The articles author continues:

….We still haven’t answered the big question: why. Why did the authors design a study about belief in God and attitudes about immigrants? From their conclusion, written in the impenetrable prose typical of such “studies”:

History teaches that investment in cherished group and religious values can bring forth acts of both heroic valor and horrific injustice. Understanding the psychological and biological determinants of increases in ideological commitment may ultimately help us to identify the situational triggers of, and individuals most susceptible to, this phenomenon, and thereby gain some leverage over the zealous acts that follow.The results provide evidence that relatively abstract personal and social attitudes are susceptible to targeted neuromodulation, opening the way for researchers to not only describe the biological mechanisms undergirding high-level attitudes and beliefs, but also to establish causality via experimental intervention.

Did you catch that? These scientists hope that in the future belief in God, or in some other politically incorrect question that might — only might — lead to “zealous acts,” can be treated, maybe even cured, by magnet zappings. And there you have the real danger that follows from believing you can quantify the unquantifiable.

Can’t you see it now… re-education camps with MRI machines removing God and conservative values from people with a magnetic lobotomy. Every progressives dream.

One should note as well that responsible use of MARIJUANA for recreation (3-times a week) has a detrimental affect on the brain. Otherwise known as brain damage.

Since 1983, when THC con­centrations averaged below 4 percent, potency has intensified until it now exceeds an average of 10 percent. Many marijuana samples are in the 10-20 percent range. Some marijuana samples show THC concentrations exceeding 30 percent. If we were talking about alcohol, this increase in intoxication potential would be like going from drinking a “lite” beer a day to consuming a dozen shots of vodka.

[….]

Both subtle and acute changes in emotional and intellectual de­velopment occur in young marijuana users because the arc of their brain’s structural development becomes recalibrated by marijuana use. Brain researchers documented in 2008 how chronic marijuana use starting in adolescence significantly decreases the size of two brain areas thick in cannabinoid receptors—the amygdala by 7 per­cent and the hippocampus by 12 percent. One result was that young chronic marijuana users performed much worse than nonusers on verbal learning tests.

TWO BOOKS I HIGHLY RECOMMEND:

You see, the brain continues to grow and make important connections to the age of around 27/28 years old. Using THC laden products 3-times a week causes irreparable damage to one’s reasoning and memory skills. Which is why many “stoners” reject religions that may require historical content (cultural memories, tradition) as well as reasoning function.

Einstein Was Not an Atheist OR Agnostic ~ Max Jammer

Published by Papa Giorgio

The following comes from the best biographical look at Einstein and religion:

[p. 90>] When the Northwestern Regional Conference of the American Association of Theological Schools convened at the Theological Seminary in Princeton in May 1939, one of the few nontheologians invited to address the meeting was Einstein. The mimeographed transcripts of his lecture car­ried the title “The Goal.” 34 Einstein began his talk by recall­ing that in the last century it was widely held that scientific knowledge and religious belief conflict with each other and that the prevailing trend “among advanced minds” was to replace belief with knowledge. The function of education was therefore confined to the development of rational thinking and knowing. Although “the aspiration toward such objective knowledge belongs to the highest of which man is capable… knowledge of what is does not open the door directly to what should be. One can have the clearest and most complete knowledge of what is, and yet not be able to deduct from that what should be the goal of our human aspirations.” Scientific thinking alone, Einstein con­tinued, cannot lead us to the ultimate and fundamental purpose of our existence.

To make clear these fundamental ends and valuations, and to set them fast in the emotional life of the indi­vidual, seems to me precisely the most important function which religion has to perform in the social life of man. And if one asks whence derives the au­thority of such fundamental ends, since they cannot be [p. 91>] stated and justified merely by reason, one can only an­swer: they exist in a healthy society as powerful tradi­tions, which act upon the conduct and aspirations and judgments of the individuals; they are there, that is, as something living, without its being necessary to find justification for their existence. They come into being not through demonstration but through revelation, through the medium of powerful personalities. One must not attempt to justify them, but rather to sense their nature simply and clearly. The highest principles for our aspirations and judgments are given to us in the Jewish-Christian religious tradition. It is a very high goal, which, with our weak powers, we can reach only very inadequately, but which gives us a sure foundation to our aspirations and valuations.

Compared with his 1930 essay, this talk had a much more reserved tone and its ideas were acceptable even to orthodox theologians. It should be noted, however, that the topic of Einstein’s 1930 essay differs distinctly from that of his 1939 talk; while the former dealt mainly with the origin and nature of religious beliefs, the latter deals almost ex­clusively with questions related to the purpose and goal of our life, a subject on which agreement is more easily attain­able than on the nature of religion. In fact, Einstein’s 1939 talk was sympathetically received by almost all partici­pants of the conference.

This was probably one of the reasons that Rabbi Louis Finkelstein, a prominent religious leader, president of the Jewish Theological Seminary in New York, and member of the organizing committee of the “Conference on Science, Philosophy and Religion,” scheduled to convene on Sep-[p. 92>] tember 9-11, 1940, at the Union Theological Seminary in the City of New York, thought it appropriate to invite Ein­stein to address this conference as well. Einstein agreed to write an essay, “Science and Religion,” to be read at this conference.35 Neither he nor Finkelstein anticipated the se­rious controversies and harsh acrimonies that this essay would evoke.

Einstein agreed, not only out of respect for a distin­guished leader of liberal Judaism but also because of his well-known magnanimity to respond to all requests he thought to be ingenuous. Thus, in 1936 when Phyllis Wright, a sixth-grade student in the Sunday school of the Riverside Church in New York, asked whether scientists pray and, if they do, what they pray for, he gave a reply that can serve as an introduction to his essay for the 1940 conference.

“Scientific research is based on the assumption that all events, including the actions of mankind, are deter­mined by the laws of nature. Therefore, a research sci­entist will hardly be inclined to believe that events could be influenced by a prayer, that is, by a wish ad­dressed to a supernatural Being. However, we have to admit that our actual knowledge of these laws is only an incomplete piece of work (unvollkommenes Stuck-werk), so that ultimately the belief in the existence of fundamental all-embracing laws also rests on a sort of faith. All the same, this faith has been largely justified [p. 93>] by the success of science. On the other hand, however, everyone who is seriously engaged in the pursuit of science becomes convinced that the laws of nature manifest the existence of a spirit vastly superior to that of men, and one in the face of which we with our modest powers must feel humble. The pursuit of sci­ence leads therefore to a religious feeling of a special kind, which differs essentially from the religiosity of more naive people. With friendly greetings, your Al­bert Einstein.”36

EINSTEIN’S CONTRIBUTION to the 1940 conference was pre­sented to an audience of over five hundred participants. The article begins with the question of what, precisely, we understand by science and by religion. Science, says Ein­stein, can easily be defined as “the attempt at the posterior reconstruction of existence by the process of conceptualiza­tion”; but to define religion is a much more difficult task. We can reach this definition by inquiring first what charac­terizes the aspirations of a religious person. “A person who is religiously enlightened,” says Einstein, “appears to me to be one who has, to the best of his ability, liberated him­self from the fetters of his selfish desires and is preoc­cupied with thoughts, feelings, and aspirations to which he clings because of their superpersonal value.” What is im­portant, according to Einstein, is “the force of this super-personal content…. regardless of whether any attempt is made to unite this content with a divine Being.” From these presuppositions, Einstein then derived the definition [p. 94>] of religion as “the age-old endeavor of mankind to become clearly and completely conscious of these values and goals and constantly to strengthen and extend their effect.”

These definitions enabled Einstein to repeat what he had already said in his essay, “The Goal,” namely, that because science ascertains only what is, but not what should be, no conflict between the two can exist. Only intervention on the part of religion into the realm of science—if, for exam­ple, a religious community insists on the absolute truthful­ness of all statements in the Bible—can give rise to conflict, as has been the case in the struggle of the Church against the doctrines of Galileo or Darwin. Even though the realms of religion and science are distinctly marked off from each other, strong reciprocal relations exist between the two. Though religion determines the goal, science, in its broad­est sense, shows the means for attaining this goal. How­ever, “science can only be created by those who are thoroughly imbued with the aspiration toward truth and understanding. This source of feeling, however, springs from the sphere of religion…. I cannot conceive of a gen­uine scientist without that profound faith. The situation may be expressed by an image: science without religion is lame, religion without science is blind.”

Had this statement been the final conclusion, the article probably would have been acclaimed by all the partici­pants. But Einstein qualified his statements about the com­patibility of religion and science “with reference to the ac­tual content of historical religions.” “This qualification,” he continued, “has to do with the concept of God.” He then mentioned, though more briefly than in his 1930 essay, his theory of the three stages in the evolution of religion and the concept of God and declared that “the main source of [p. 95>] the present-day conflicts between the spheres of religion and of science lies in this concept of a personal God.” Al­though he conceded that the doctrine of a personal God could never be refuted, because such a doctrine could al­ways take refuge where science has not yet been able to gain a foothold, he called such a procedure 

not only unworthy but also fatal. For a doctrine which is able to maintain itself not in clear light but only in the dark, will of necessity lose its effect on mankind, with incalculable harm to human progress. In their struggle for the ethical good, teachers of religion must have the stature to give up that source of fear and hope which in the past placed such vast power in the hands of priests. The further the spiritual evolution of mankind advances, the more certain it seems to me that the path to genuine religiosity does not lie through the fear of life, and the fear of death, and blind faith, but through striving after rational knowl­edge. In this sense I believe that the priest must be­come a teacher if he wishes to do justice to his lofty educational mission.

Some background is necessary to assess correctly the re­action that this article—in particular, its denial of a per­sonal God—evoked among the theologians attending the conference and the wider public. Einstein did not antici­pate that the denial of a personal God would be misin­terpreted as the denial of God. That such a misinterpre­tation was not uncommon can be gathered from a 1945 encyclopedia of religion that defined the term “atheism” as “the denial that there exists a being corresponding to some particular definition of god; frequently, but unfortunately, [p. 96>] used to denote the denial of God as personal.”37 That Ein­stein was neither an atheist nor an agnostic—certainly not in the usual sense of the term coined in 1869 by Thomas Henry Huxley—follows not only from Einstein’s above-mentioned statements concerning his cosmic religion but also from statements made by all those with whom he had intimate discussions about his religious conviction. Thus, for example, his close friend Max Born once remarked, “he [Einstein] had no belief in the Church, but did not think that religious faith was a sign of stupidity, nor unbelief a sign of intelligence.”38 David Ben-Gurion—who visited Einstein in Princeton a year before inviting him to become President of Israel—recalled that, when discussing reli­gion, “even he [Einstein], with his great formula about en­ergy and mass, agreed that there must be something be­hind the energy.”39 With respect to religion, Ben-Gurion and Einstein had much in common. Like Einstein, Ben-Gurion was an ardent admirer of Spinoza. He also de­clared his belief “that there must be a being, intangible, indefinable, even unimaginable, but something infinitely superior to all we know and are capable of conceiving,”40 a belief not much different from Einstein’s belief in the im­personal God of his cosmic religion.

At a charity dinner in New York, Einstein explicitly disso­ciated himself from atheism when he spoke with the Ger­man anti-Nazi diplomat and author Hubertus zu Lowen-[p. 97>]stein: “In view of such harmony in the cosmos which I, with my limited human mind, am able to recognize, there are yet people who say there is no God. But what really makes me angry is that they quote me for support of such views.”41

Footnotes

[34] A. Einstein, “The Goal,” lecture delivered 19 May 1939, Ideas and Opinions, pp. 41-44; Out of My Later Years, pp. 25-28.

[35] A. Einstein, “Science and Religion,” Transactions of the First Confer­ence on Science, Philosophy and Religion in Their Relation to the Demo­cratic Way of Life (New York, 1941); Ideas and Opinions, pp. 44-49; Out of My Later Years, pp. 28-33; Nature 146 (1940): 605-607.

[36] Einstein to P. Wright, 24 January 1936. Einstein Archive, reel 52-337.

[37] V. Ferm, ed., An Encyclopedia of Religion (Philosophical Library, New York, 1945), p. 44.

[38] Born—Einstein Letters p. 203.

[39] M. Pearlman, Ben Gurion Looks Back (Weidenfeld and Nicolson, London, 1965), p. 217.

[40] Ibid., p. 216.

[41] Prinz Hubertus zu Lowenstein, Towards the Further Shore (Victor Gollancz, London, 1968), p. 156.

Max Jammer, Einstein and Religion (Princeton, NJ: Princeton University Press, 1999), 90-97.

“The Atheists Fatal Flaw” ~ Janet Mefferd Interviews Dr. Geisler

Published by Papa Giorgio

Janet Mefferd interviews Norman L. Geisler on his new book The Atheist’s Fatal Flaw: Exposing Conflicting Beliefs. In his book, Geisler deals with New Atheist’s members Richard Dawkins (author of The God Delusion), Sam Harris (author of Letter to a Christian Nation), Dan Barker (author of Godless), Christopher Hitchens (author of God Is Not Great), Michel Onfray (author of Atheist Manifesto), etc.