Tabitha Alloway has been a wife to Clifford Alloway and a mother to three children whom she has homeschooled. She became an electrician at the age of 20, and has helped her husband run a family business. Tabitha's interests have included reading, writing, music, art, and photography.

Born in 1794, John James Blunt was an English Anglican priest. He was educated at Cambridge and is most well-known for his work Undesigned Coincidences in the Writings both of the Old and New Testaments. More of his work was published after his death, including his History of the Christian Church during the First Three Centuries and his lecture material On the Right Use of the Early Fathers.

Frank Boreham, born in 1871, trained in Charles Spurgeon's Pastor's College and then accepted a ministry position at Mosgiel Church in New Zealand. He later pastored in Tasmania and then on mainland Australia. He is known for his prolific output of essays. Much of his work is marked by masterful prose and insightful observants, often drawing on nature or common experience to draw out or make a point. Boreham died in May 1959.

Paul Garner is the author of the book, The New Creationism: Building Scientific Theories on a Scientific Foundation and the main author of the book, Fossils and the Flood: Exploring Lost Worlds with Science and Scripture. He earned an MSc in Geoscience from University College London, and specialized in palaeobiology. He has been a Fellow of the Geological Society of London, has been a speaker and researcher for Biblical Creation Trust, and has had a 'Let's Talk Creation' YouTube show with Todd Wood (Website, YouTube Channel).

Paul Larson is the founder of Credible Faith. More information about Paul can be found by going to the biographical information page about Paul on this site.

Casey Luskin is a scientist and attorney with expertise in both the scientific and legal dimensions of the debate over evolution. He earned his PhD in geology from the University of Johannesberg, and then has worked as associate director for the center for Science and Culture of the Discovery Institute. He earned a B.S. and M.S. in earth science from the University of California, San Diego, and he earned a law degree from the University of San Diego. Casey is co-author of Traipsing Into Evolution: Intelligent Design and the Kitzmiller v. Dover Decision and Discovering Intelligent Design. He is co-editor of The Comprehensive Guide to Science and Faith: Exploring the Ultimate Questions About Life and the Cosmos. Luskin has also contributed to the volumes Intelligent Design 101: Leading Experts Explain the Key Issues; Theistic Evolution: A Scientific, Theological, and Philosophical Critique (Crossway, 2017); The Praeger Handbook of Religion and Education in the United States; Dictionary of Christianity and Science (Zondervan, 2017); Signature of Controversy; The Unofficial Guide to Cosmos; Debating Darwin's Doubt; and More than Myth. Dr. Luskin has published in both technical law and science journals, including Journal of Church and State; Montana Law Review; Geochemistry, Geophysics, and Geosystems; South African Journal of Geology; Hamline Law Review; Liberty University Law Review; Trinity Law Review; University of St. Thomas Journal of Law & Public Policy; and Progress in Complexity, Information, and Design. He also contributed to The Archaean Geology of the Kaapvaal Craton, Southern Africa (Springer Nature, 2019) and Ancient Supercontinents and the Paleogeography of Earth (Elsevier, 2021).

Lydia McGrew has been a wife, homemaker (household manager), mother, and in the past, a home schooler. Lydia married Timothy McGrew, who has been full professor in the Department of Philosophy at Western Michigan University. Professionally, Lydia has been an analytic philosopher with a publication record that includes work in testimony, independence, and probability theory. She has published a number of important books in the field of Biblical studies, including Hidden in Plain View: Undesigned Coincidences in the Gospels and Acts (2017), The Mirror or the Mask: Liberating the Gospels from Literary Devices (2019), and The Eye of the Beholder: The Gospel of John as Historical Reportage (2021).

Timothy Mitchell earned or received his Biblical Studies PhD from the University of Birmingham, UK, in 2023. He has published in the Journal for the Study of the New Testament, the Journal of the Evangelical Theological Society, Bibliotheca Sacra, Eleutheria, and Southern Baptist Journal of Theology. He has also published various pieces on his own blog, The Textual Mechanic, a blog appropriately titled given his years of working as a helicopter mechanic. Tim was also an associate editor for Eleutheria: Graduate Student Journal of Liberty University’s School of Divinity. Tim has been blessed with a wife and four children.

William Paley was an English clergyman, Christian apologist, and philosopher. His works include The Principles of Moral and Political Philosophy (1785), Horae Paulinae; or, the Truth of the Scripture History of St. Paul Evinced, by a Comparison of the Epistles Which Bear His Name with the Acts of the Apostles, and with One Another (1790), A View of the Evidences of Christianity (1794), and Natural Theology: or, Evidences of the Existence and Attributes of the Deity, Collected from the Appearances of Nature(1802). Paley was born in July 1743 and died May 25, 1805.

Dr. Walter Schultz has taught philosophy courses at University of Northwestern from 2004 through at least the end of 2020, and earned a PhD and M. A. in Philosophy from the University of Minnesota, and B. A. in Philosophy from the University of Wisconsin-Eau Claire. Dr. Schultz taught at three different colleges before coming to Northwestern. He has been published in various journals, including Jonathan Edwards Studies, International Journal for the Philosophy of Religion, Philosophia Christi, The Journal of Science and Religion, and Journal of the Evangelical Theological Society. His published books include Jonathan Edwards' Concerning the End for Which God Created the World: Exposition, Analysis, and Philosophical Implications and The Moral Conditions of Economic Efficiency.

Dr. Schultz's favorite course was the Seminar on Jonathan Edwards. Edwards influenced Dr. Schultz deeply and he has deliberately attempted to conceptually connect his research to biblical theology, especially the fundamental idea that what gives the world and the Bible its unity is that God is acting progressively according to His plan for His purposes. Dr. Schultz thoroughly enjoy teaching and discussing things with his students.

Charles Spurgeon was a highly influential English Baptist preacher often called the 'Prince of Preachers'. Born in 1834, he was converted as a teenager, and within not too much more than a year, preached his first sermon. Spurgeon was called to the pastorate of London's New Park Street Chapel before turning twenty years old, and thereafter had many years of impactful ministry. Spurgeon regularly preached to thousands and is known for his voluminous sermon material that has been left behind. Spurgeon died in January 1892.

...PROVIDING A CREDIBLE DEFENSE OF BIBLICAL CHRISTIANITY IN THE PUBLIC SQUARE

...FOLLOWING THE EVIDENCE WHEREVER IT LEADS

Credible Faith

The Bible's View of Human Nature Guarantees Conspiracies Will Happen

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A List of Conspiracies in the Bible

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The Ice Age and Ice Cores from a Young Earth Perspective

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Post-Babel Living Conditions and the Development of Ancient Mankind

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The Ecological Zonation Theory

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Problems with the Standard Evolutionary Interpretation of the Fossil Record

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Three Pillars of Catastrophic Plate Tectonics and Its Explanatory Superiority

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Population Statistics and Early Man's Intelligence Comparable to Ours Favor a Young Humanity

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Processes That Limit the Age of Earth to Thousands of Years

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Reasons for a Young Age of the Solar System

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Helium in Zircons as Evidence for a Young Earth

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Accelerated Nuclear Decay and a Young Earth Better Explain Radiometric Dating Data

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Three Challenges to a Catastrophic Interpretation of Sedimentary Rock Layers

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Widespread Coal Beds & Cross-Bedded Sandstones Support Catastrophic Formation of Sedimentary Rock Layers

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Turbidites As Evidence in Favor of Rapid Deposition of Sedimentary Rock Layers

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Why Uniformitarianism is Not A Philosophical or Scientific Obstacle to Young Earth Creationism

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Scientific Evidence for a Young Earth

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Luke 10:16 As An Argument for Inspiration Even If the Wording of The Autograph Were Not Known (with Timothy Mitchell

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A Consideration in Favor of Moving from the Initial Text to the Autograph (with Timothy Mitchell)

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Why Ancient Writing Practices Should Not Stop The Search for An Original Autograph (with Timothy Mitchell)

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Evidence from Pliny That 1st and 2nd Century Authors Thought in Terms of an Original Autograph (with Timothy Mitchell)

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How Wide Distribution from Single Manuscripts and Community Repetition Invalidate The Phone Game Analogy (with Timothy Mitchell)

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The Role of Social Networks in Protecting against Acceptance of Forgeries (with Timothy Mitchell)

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The Role of Community Reading in Protecting against Changes to New Testament Texts (with Timothy Mitchell)

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Why The Treatment of Galen's Writings Does Not Support Abandoning The Search For New Testament Autographs (with Timothy Mitchell)

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How Greco-Roman Writing Practice Mirrors Today and Does Not Negate The Search For An Original Autograph (with Timothy Mitchell)

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How Greco-Roman Writing Practice Undercuts Linguistic Arguments Against Traditional Biblical Authorship (with Timothy Mitchell)

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Greco-Roman Writing Practices and The Doctrine of Inspiration of New Testament Autographs (with Timothy Mitchell)

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The Dunning-Kruger Spirituality of the Non-Christian: How the Criticism that Christianity Is a Crutch for the Weak Misunderstands True Spirituality and Misjudges the Strength of the Christian and Unbeliever

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Some Criticisms of the So-Called Transgender Movement, and Its Logical Connection to the Homosexual Movement

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A Christian View of Conspiracy Theories

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How Should We Pray the Desires of our Hearts in the Face of an Evil Government and a Wicked Culture?

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Should You Live Your "Best" Life Now? Three Reasons Why a Life of Wealth, Luxury, and Extravagant Experiences Is Contrary to the Will of God

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What The Life of Peter and The Death of James Tell Us about The Prosperity Gospel, Suffering, and Death

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Summary of Evidence against Universal Common Ancestry (with Casey Luskin)

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Ontogeny Does NOT Recapitulate Phylogeny: Embryology’s Failure to Support Universal Common Ancestry (with Casey Luskin)

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The Fossil Record as a Problem for Universal Common Ancestry (with Casey Luskin)

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The Biogeographical Challenge to Universal Common Ancestry from Platyrrhine Monkeys and Other Animals (with Casey Luskin)

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Data Incongruence and the Hypothesis of Common Design as Obstacles to Assuming Universal Common Ancestry on the Basis of Shared Biological Similarities (with Casey Luskin)

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Conflicts between and among Genetic and Morphological Phylogenetic Trees as a Problem for Universal Common Ancestry (with Casey Luskin)

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So-called Convergent Evolution as a Problem for the Assumption that Biological Similarity is Evidence of Common Ancestry (with Casey Luskin)

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The Fallacy of Conflating Universal Common Ancestry with Unguided Evolution (with Casey Luskin)

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The Relationship of Intelligent Design to Universal Common Ancestry, and Three Definitions of Evolution (with Casey Luskin)

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Does the Evidence Support Universal Common Ancestry? (with Casey Luskin)

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Three Reasons Why There Is No Justified Belief in Atheism

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Did David Hume Prove That Miracles Are Impossible or Do Not Happen?

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Is Belief in Miracles and Christianity Unjustified If It Is Not Scientific?

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Who Are We to Judge? Is It Wrong to Judge the Religious Beliefs of Others?

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Walter Schultz on Jonathan Edwards' Work Concerning the End for Which God Created the World (Part 4): Edwards' Anti-Platonism, Panentheism, Occasionalism, and Continuous Creationism

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Walter Schultz on Jonathan Edwards' Work Concerning the End for Which God Created the World (Part 3): Edwards' Idealism, Emanationism, and Dispositionalism, and the Dionysian Problem of Goodness

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Walter Schultz on Jonathan Edwards' Work Concerning the End for Which God Created the World (Part 2): What God's Ultimate End Had to Be

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Walter Schultz on Jonathan Edwards' Work Concerning the End for Which God Created the World (Part 1): Walter's biography and the three goals of Edwards' work

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Ink on Paper: How God Loves You and Others through Your Pain and Sorrow

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Lydia McGrew on Blaming the Losers, the Noble Sacrifice, and How to Think About Losses in the Culture Wars (Part 2 of 2)

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Lydia McGrew on Blaming the Losers, the Noble Sacrifice, and How to Think About Losses in the Culture Wars (Part 1 of 2)

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The Explanation of Jesus Why Eternal Torment In Hell Is Just

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How We Know Jesus Lived a Sinless Life and Why a God Who Wants to Save Sinners Must Permit Murder

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Work of J. J. Blunt, Undesigned Coincidences in the Writings of the Old and New Testament, Part 1: The Veracity of the Books of Moses, Part 1

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William Paley's A View of the Evidences of Christianity, Part 5: Preparatory Considerations, Part 3

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William Paley's A View of the Evidences of Christianity, Part 4: Preparatory Considerations, Part 2

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William Paley's A View of the Evidences of Christianity, Part 3: Preparatory Considerations, Part 1

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William Paley's Horae Paulinae, Part 2: Chapter 1, Part 2 - Exposition of the Argument

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William Paley's A View of the Evidences of Christianity, Part 1: Introductory Letter and Editorial Introduction, Part 1

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Charles Spurgeon's The Sluggard's Field, Part 2 of 2

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Frank Boreham's A Slice of Infinity

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An Introduction to the Credible Faith Podcast, an Autobiography of Dr. Larson, and Some Thoughts on History and the Inspiraton of Scripture

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Learn About the Mission to Brazil

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An Introductory Letter from Paul About Credible Faith

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The Fancies of John and Mark

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Review of B. Ward Powers' The Progressive Publication of Matthew: An Explanation of the Writing of the Synoptic Gospels

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Some Autobiographical Reflections, Part 2

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Some Autobiographical Reflections, Part 1

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Gospel of Mark Chapter 16

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Gospel of Mark Chapter 15

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Gospel of Mark Chapter 14

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Gospel of Mark Chapter 13

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Gospel of Mark Chapter 12

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Gospel of Mark Chapter 11

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Gospel of Mark Chapter 10

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Gospel of Mark Chapter 9:2-50

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Gospel of Mark Chapter 8:1-9:1

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Gospel of Mark Chapter 7

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Gospel of Mark Chapter 6

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Gospel of Mark Chapter 5

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Gospel of Mark Chapter 4

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Gospel of Mark Chapter 3

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Gospel of Mark Chapter 2

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Gospel of Mark Chapter 1

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Bulbs, Breaches, and Bonne Nouvelle

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Review of Christopher Bryan's 'The Resurrection of the Messiah'

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Romans Chapter 16

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Romans Chapter 15

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Romans Chapter 14

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Romans Chapter 13

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Romans Chapter 12

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Romans Chapter 11

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Romans Chapter 10

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Romans Chapter 9

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Romans Chapter 8

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Romans Chapter 7

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Romans Chapter 6

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Romans Chapter 5

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Romans Chapter 4

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Romans Chapter 3

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Romans Chapter 2

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Romans Chapter 1

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Review of The Historical Jesus: Five Views

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The Tireless Trudge and the Caravan of Contentment

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Review of Grant Osborne's Matthew Commentary

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Review of J. P. Moreland and William Lane Craig (editors), The Blackwell Companion to Natural Theology

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Suffering, Deformity, and Curse

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Some Thoughts about the Future and Topics of Study

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Review of David Berlinski's The Devil's Delusion: Atheism and Its Scientific Pretensions

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Review of Keith Yandell and Harold Netland's Buddhism: A Christian Exploration and Appraisal

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The Fancies of John and Mark

The tales of John, Mark, and Rome.

Text Publication: December 2013

It is a lesson of Proverbs that what you own owns you. A high gate is erected to protect abundant wealth, but even its lofty tips cannot stop the thief from stealing away with the contentment of those who have no need to guard what others do not want. The pauper is thus more endowed than the wealthy. This does not stop him from peering above those walls in wistful longing for a life of luxury. The poor man ignores his own treasure in the desire for that of another. A rich man is beset by the worries of protecting that which even he himself does not often enjoy.

The situation was at least partially described in Mr. Twain's excellent story of two boys, a pauper and a prince, each of whom looked with longing at the other's place in life until a strange of turn of events reversed their roles. A boy unaccustomed to manners of monarchs is mistaken for a prince. A prince comfortable in the accoutrements of a court is unwittingly cast off for a commoner. Each comes to realize what experience often proves and otherwise astute men sometimes ignore. Satisfaction is not only the sum of one's situation in life. Each of the two boys was blind to, or maybe worse, dismissed, some of the riches of his former station.

The experience of two boys might teach a generation the rudiments of riches were there sufficient interest. But if the prince were to hold a banquet, inviting all and selecting those whose cuisine was fit for a king's table to attend, still there would be the chaotic clambering of kitchens in hopes of sharing the audience of a future king. What shall be made? Who knows the tastes of the prince? What pleasures await the best cooks! It is of course true that there is much to be done if a commoner gets to share a table with a future king only if his cooking is adequate to the taste of the Lord of the banquet. Who knows how delicate or refined might be the palate of a palace. If there is only one audience with royalty, a single audition to sit before succulence, it might seem somewhat foolish not to pass the time in unrelenting study of the finer aspects of cookery in hope that practice precipitates a perfection suitable to a king's table.

This is an uncertain business, and honesty must admit that even the more promising entrays of our masters of meals might seem like palid productions to the ever discerning taste of a courtly cuisinier. The prince offers a few a share in the resources of royalty, but imposes a tax on the peace of the home. Simple meals with thanks and thrift recede into uncertain hope and prodigal preparations of plates. The peasants yet look longingly over the tops of towering gates. The situation might change if the prince's foray into poverty elicited an esteem of his riches so high as to have them shared: Let it be known among the nervous cadre of common cooks that their spot at the table is assured, good food or bad, or even should they bring no food at all. With this, a sigh of relief might interrupt the slavish search to sift what might and might not be worthy of the king's table, leaving only the question what is to be done with freedom. A baker decides that he shall bring the simple bread and butter that the love in his home had made so delicious for years on end. Certain that her children have had the privilege of enjoying what the delicacy of the king's table would not allow, a mother brings her special soup that they so love. A craftsman knows not the first things of preparing a meal, but decides that the likes of carven figurines adorning his hearth might unjustly have never crossed the threshhold of a palace. And on it goes, until the banquet is as far more varied and meaningful to the guests (and the prince!) than it ever would have been without the royal missive.

The changed prince has changed more than his banquet, though. He has changed the kitchens of his guests. Gone is the gloom of fearful preparation for an audition with a monarch. There is laughter at the stoves. There are songs at the sinks. There audition is no more. There is only the banquet, and the bubbling bustle of excited anticipation. Only a single message, and joy conquers the spirit of an entire kingdom. The woodcutter will not hear the chef tell of an exclusive audience with a prince. All will be there, and not for their skills in cooking.

Mr. Twain's story is the product of imagination, but the same is true of its author. Mr. Twain created a prince, and a prince created Mr. Twain. Such at least is the opinion of St. John, who managed to think that all things, including our own Mr. Twain, were made through what John called the Word. Without the Word nothing was made that has been made. It is just as true of us as it is true of Twains' prince. Through the word, the prince and pauper made their way into the consciousness of English literature, and only by the Word do the creators of that literature exist. Even our postulated prince proclaiming the banquet open to all shows the power to call forth life from the abyss. The missing merriment emerges from nothing, and just by a simple decree.

The disappointment of our supposed banquet, and the failing of most modern literature, is that the world does not read our stories. With a word, we can create a king whose touch turns trees to gold, but the oak obstinately opts for leaves of green and bark of brown. Pages tell of flying horses and talking dogs, but the elfin hurdles of equestrian games and the excited babel of barking go on. It seems that the market for our books, the realm in which our imagination can make princes out of paupers and parleying partners from pets, is amongst ourselves. The world does not listen to us, but we do. This bodes ill for Mr. Twain and his audience. He could remedy the plight of a pauper by the turn of a story. The story of a real pauper turns nowhere. He is stuck. And so it is with much of the world's ills.

Such fatalism is not exclusive to our own time. In Saint John's story, the one whom he calls the Word is known by another name. Philip tells Nathanael that he has found the one about whom Moses and prophets wrote, exhorting him to come and see. On hearing that the man is from Nazareth, Nathanael asks, perhaps with some disdain, whether something good can from there. He recognizes that the dull disregard of destiny is undaunted by the hopes of hapless Nazarenes. Were it not for Philip's insistence, the story might have ended there. One man speaks of another, and others listen, but the world does not. Our imaginations move nothing but ourselves. Nathanael comes, however, and is struck by the same astonishment that must have been felt by Twain's commoners upon discovery that the boy whom they thought they knew was a prince. From among seemingly ill-suited inhabitants of a Galilean village there is a Son of God and King of Israel. With these two titles Nathanael fuses the imagination of Mr. Twain with the reality of our world. Mr. Twain has changed the world with a word. There is a prince among the poor.

The conclusion will have to go farther than this. It was no relief to the commoners of our own imagination that they might have an audition with a king. It is a mistake to suppose that by itself the presence of royalty is a comfort. It is not, and the simple removal of an audition with the king proves it. Broaden a banquet to include only those whose cuisine can match the taste of the king, and the country is pocked with fear. The presence of a prince prognosticates the expulsion of the unworthy, even among the poor. But broaden his tastes to include anyone who wishes to come, and it is filled with joy. Joy and fear. An audition or a banquet. It is really the same as earthly riches. Store the bullion in banks, and the thief will be ever busy cooking up a worrisome batch of malfeasance. House riches in a palace, and the villain will offer to alleviate the worry of loss at the price of the gate being high. Reserve the seats round the table for the rulers of the refectory, and the homemaker frets in fear and the woodcutter despairs in inability. What you earn is what you can lack.

It is thus the more remarkable that, as with Twain's fancies, the previous postulation of a banquet for all steps into history. Nathanael's Son of God declares that he is the bread of life that gives life to the world, and that all who come to him he will never drive away. An eternal banquet with a prince. All are welcome. Imagination and reality intertwine. Nature may not take notice of our words, but the king of nature does. What power. We give no command. There is no need to enunciate a decree. Only the whimsies of a pen, and the potentate of planets accedes. The power is, of course, only temporary. Ours is the irony that mortal authors of immortal characters shall be mortified. But Twain has not gone alone. His was the power to create characters that, unlike himself, do not die. But it was also the power to make the immortal overlord of land and sea to become mortal. The prince of peace, as we may see, really did become a pauper.

But he became more than that. We have heard from St. John that the one whom he called the Word declared a banquet for all who come, but there was no mention of a menu. I am the living bread that came down from heaven, John's prince tells us. This flesh I give for the life of the world, and he who eats of it shall live forever. Perhaps there is no stranger reality than to find that the fare of a feast is the heavenly host himself. It was not without some basis that the ancients decried Christians for cannibalism. You eat the flesh of a man in your sacred assemblies. Oh yes, and we eat the flesh of a god too. That concept at least is understandable to the Romans. By force, Cronus ate his children to avoid his death. By consent, God lets his children eat him so they may live.

The Romans, then, are different than Mr. Twain. They imagined a father who kills offspring to live, but God does not oblige their imagination as he does with Mark Twain. The difference demands explanation. Perhaps heaven listens to Twain and not to Rome because the latter did not listen to heaven. Maybe Twain was the effect and not the cause. A father follows a son into the wild, but only because the father first helped to instill in him a love of nature. Paganini imitates the rhapsody of Liszt precisely because Liszt composed his variations on Paganini's theme. Proof of this conjecture awaits the reader at the end of Twain's story. To their shock, commoners whom the prince-turned-pauper met were to discover that he was always a prince, and he is restored to his rightful place in the royal court. So it is in the tale of John. We commoners are surprised to find that there is a prince in our midst. The Baptist in John's story testifies that he has seen among us the Son of God, the Son who says that he goes to his Father's house to prepare a place for his disciples. As with Twain, the prince returns home.

So does Twain's imagination inspire divine imitation. He enlists the heavenly troupe for his terrestrial tale. And we may see the reason why. The story of Cronus forever remained a myth because God is not like Cronus. The story of Twain shall always have a ring of reality because a prince did become a pauper. Mark and Rome are separated by this one fact. God deigned to dignify the imagination of Mr. Twain with reality because Mr. Twain paid God the complement of imitation. One favor in return for another. Paganini and Liszt. A Father and his adventurous son. The truth is not that Mark's fancies were the cause. They were the effect.

What separates Mark from Rome is the same thing that separates John from Mark. Mark and John agree that the king is united with his children in the end, but they disagree on a more important matter. John tells us of the Word through whom all was made. To all those received him and believed in his name, he gave the right to become children of God, born not of natural descent, but of God. Strangers becomes sons. Not with Twain. His son retrieves the rights of royalty. Twain separates the son from the Father by a calamity of the kingdom. With John, the purpose of the kingdom sends the son away. Involuntary separation and a rightful heir. A willing mission and adopted sons.

The tales of John, Mark, and Rome. Only three of thousands. A perusal of untold tales would reveal what we have already seen. Neither nature nor its king heed many of our stories. But lest we despair of making plays and writing stories, there is, tucked away in the recesses of John's story, a clue to pushing our stories onto the stage of history. If Cronus shall always be found lounging in the fiction section of our stores, it is because God is so much different than we expected. The son in Twain's story was lost for years, but John's story tells us that his Father gives the son his sheep, adopted sons which shall never be lost. The Romans made sacrifices to placate the gods and save themselves. The God of John sacrificed himself to save us. We may wonder at the difference, why one author's imagination could call heaven to do its will where the fancies of multitudes failed, but the answer is already before us. John tells us as much. I am a disciple who testifies to these things, he says, and to that is added: we know that his testimony is true. It turns out that John's imagination is not superior to the others, because, it is not merely imagination. It is testimony. It is imitation.

So we may see difference between the fancies of Mark and John, and between Mark and Rome. Imagination meets reality when our fancies draw close to the truth about God and ourselves. Mark tells of an imaginary king, but John remembers a real one. Mark cannot reclaim the rights of a noble, because, unlike his prince, he was of common birth. John can claim a royal inheritance, because, with that birth, the son of the real king adopted him. Mark's prince becomes a pauper by misfortune. John's prince becomes one by intent. The restoration of Mark's prince will not feed the hungers or restore the life of the paupers he knew. The flesh of John's prince will give life to the world. The lesson in all this is, should we desire that our plays and stories make their way into the immortal records of history, is that we have but one task. It is the task of imitation. And that of course is a lesson that goes far beyond the tales we write and the fancies we entertain. It extends even to our own lives. If anyone keeps my word, John's Word tells us, he shall never taste death. Imitation is the key to the permanent engraving of our stories in history. The same is true of ourselves.

Endnotes:

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