Wednesday, 25 April 2018

Monday quote

If we believe in the Bible’s authority, then shifts in public opinion should not matter. The Christian faith will always be offensive to every culture at some points.

Tim Keller.

Monday, 16 April 2018

Monday quote

You don’t have to compromise convictions to be compassionate.

Rick Warren

Sunday, 15 April 2018

The infinities of God

It is common to say that God is infinite or that his attributes are infinite. He has infinite knowledge and infinite strength.

The problem with this is that actual as opposed to ideal infinities do not exist in the material. It is not apparent to us that infinities can actual exist in God.

There are also things God cannot do by virtue of them being illogical, against his nature, or definitionally irrelevant to God.

It seems preferable to say that God has no limits, which does not seem to mean the same as God is infinite (other than metaphorically).

For example, there may not be a limit on the size of the universe (assuming no logical problems with this) God could choose to create, at the same time it also be impossible for God to make an infinite universe.

Monday, 9 April 2018

Monday quote

God is supremely rational, and the human being is also rational, being created in the image and likeness of God. Hence religion, which is the expression of the deep relationship between God and humankind, cannot be but rational.

Johannes Kepler

Saturday, 7 April 2018

Did the Hebrew day begin in the morning or evening?

Modern Jews start a new day at sunset. It is thought that this calendar convention also existed at the time of Jesus although there may have been more than one calendar at that time with different sects giving preference to one over another.

Genesis 1 describes the completion of each day's creative acts by God with the words: there was evening and there was morning, the nth day. Some commentators have argued that the day began at evening and Genesis is saying that the beginning of the day is at evening, then morning occurred, and the day therefore ended at the next evening. This sounds strained. Evening and morning occur after the creative act. It seems more logical to read the verses as saying that the creative acts occurred during the daylight followed by evening after the creative acts have finished* followed by night followed by the next morning which is the terminus of the day.
And God said, “Let the waters swarm with swarms of living creatures, and let birds fly above the earth across the expanse of the heavens.” So God created the great sea creatures and every living creature that moves, with which the waters swarm, according to their kinds, and every winged bird according to its kind. And God saw that it was good. And God blessed them, saying, “Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth.” And there was evening and there was morning, the fifth day. (Gen 1:20-23)
The day begins at dawn, then God creates the fish and birds, then the evening comes, and then the day completes with a new morning.

I suspect that this was the case at creation and was still in place at the time of the Exodus. That is, the Hebrew day started at dawn and finished the following dawn. A transition to a calendar where the day commences at dusk occurred sometime later: prior to the current era, possibly before the time of Jesus; perhaps around the time of the Exile to Babylon. There is evidence of a different possible calendar change at the time of the Exile: the year start switched from the first month (Nisan) to the seventh month (Tishri).

If the day started at dawn, at least from the time of creation to the exodus, there could be evidence of this in Scripture.

I would argue that the instructions concerning Passover and Unleavened Bread make the most sense if the day commenced at dawn. I will call a day commencing at dawn a dawn-day. That is, at dawn when the sun comes up a new day begins. Likewise dusk-days commence in the evening.

English Bibles often use the term "twilight" whereas the literal text uses the phrase "between the evenings". There is considerable debate about what this phrase means. It may be that the first evening occurs when the sun goes down and the second evening when it gets dark. Or from sundown to midnight. Or from noon until sundown. Perhaps even between noon and midnight. For the passages we will discuss the interpretation does not significantly affect our calculations.

There are three instructions concerning the Passover and the Feast of Unleavened Bread. These occur in Exodus, Leviticus and Numbers. These instructions were all given during the same epoch which means that the time the day began was almost certainly the same for all three episodes. This is unless Exodus uses an Egyptian calendar which changed after the Hebrews left Egypt.

God gave Moses instructions for the Passover,
Yahweh said to Moses and to Aaron in the land of Egypt, saying, “This month [Abib, Nisan] will be the beginning of months; it will be for you the first of the months of the year. Speak to all the community of Israel, saying, ‘On the tenth of this month, they will each take for themselves a lamb for the family,...

“You will keep it until the fourteenth day of this month, and all the assembly of the community of Israel will slaughter it between the evenings... And they will eat the meat on this night;...

“And I will go through the land of Egypt during this night, and I will strike all of the firstborn in the land of Egypt,...

“And this day will become a memorial for you, and you will celebrate it as a religious feast for Yahweh throughout your generations; you will celebrate it as a lasting statute. You will eat unleavened bread for seven days. Surely on the first day you shall remove yeast from your houses, because anyone who eats food with yeast from the first day until the seventh day—that person will be cut off from Israel. It will be for you on the first day a holy assembly and on the seventh day a holy assembly; no work will be done on them; only what is eaten by every person, it alone will be prepared for you.

“And you will keep the Feast of Unleavened Bread, because on this very day I brought out your divisions from the land of Egypt, and you will keep this day for your generations as a lasting statute. On the first day, on the fourteenth day of the month, in the evening, you will eat unleavened bread until the evening of the twenty-first day of the month. For seven days yeast must not be found in your houses, because anyone eating food with yeast will be cut off from the community of Israel—whether an alien or a native of the land. You will eat no food with yeast; in all of your dwellings you will eat unleavened bread.” (Exo 12)
Passover was on the fourteenth day of Nisan. The Feast of Unleavened Bread was for seven days. They were to start eating the unleavened bread on the evening of Nisan 14 and continue until the evening of Nisan 21.

In Leviticus God gives further instructions,
These are Yahweh’s appointed times, holy assemblies, which you shall proclaim at their appointed time. In the first month, on the fourteenth of the month at the evening is Yahweh’s Passover. And on the fifteenth day of this month is Yahweh’s Feast of Unleavened Bread; for seven days you shall eat unleavened bread. On the first day there shall be a holy assembly for you; you shall not do any regular work. And you shall present an offering for Yahweh made by fire for seven days; on the seventh day there shall be a holy assembly; you shall not do any regular work. (Lev 23:4-8)
This reiterates the command in Exodus but clarifies that Passover is on Nisan 14 and the Feast of Unleavened Bread begins on Nisan 15. Exodus states that unleavened bread is to be eaten from Nisan 14, that is from Passover proper; yet they are to eat it for 7 days. Leviticus states that the Feast of Unleavened Bread proper starts on Nisan 15.

Again, in Numbers, at the end of 40 years of wandering, God commands,
On the fourteenth day of the first month is the Passover for Yahweh. On the fifteenth day of this month is a religious feast, unleavened bread must be eaten for seven days. On the first day there will be a holy assembly you will not do any regular work.... On the seventh day you will have a holy assembly you will not do any regular work. (Num 28:16-18,25)
These passages give similar commands. What is notable is that while all three give 7 days as the duration of the Feast of Unleavened Bread, Exodus specifies that this is to be from the evening of Nisan 14 to the evening of Nisan 21. There is also to be a holy assembly on the first and seventh days of Unleavened Bread.

Using dawn-days we have Nisan 14 starting in the morning and the passover lamb being killed between the evenings (Ężereb) and eaten that night (layil). Unleavened bread would be eaten that evening with the Passover meal (Exo 12:8,18). The following morning starts the next day: Nisan 15. Nisan 15 is the first day of the Feast of Unleavened Bread when they have a holy assembly with the attendant sacrifices. Nisan 16 is day 2 of the feast, Nisan 21 is day 7. There is a holy assembly that day also. In the evening the feast ends and unleavened bread only needs to be eaten until that evening (Exo 12:18).

DateTimeFeast dayComments
Nisan 14morning

eveningPassover sacrificeunleavened bread begins
Nisan 15morningFeast Day 1holy assembly


Nisan 16morningFeast Day 2


Nisan 17morningFeast Day 3


Nisan 18morningFeast Day 4


Nisan 19morningFeast Day 5


Nisan 20morningFeast Day 6


Nisan 21morningFeast Day 7holy assembly

unleavened bread ends
Nisan 22morning

Using dusk-days the entire feast of Passover and Unleavened Bread must last 8 days. Nisan 13 changes to Nisan 14 at dusk. The lamb is slaughtered and eaten that night along with unleavened bread. In the morning it is still Nisan 14 which is still Passover day. The Feast of Unleavened Bread does not start until that evening Nisan 15 (Lev 23:6). The holy assembly occurs that day but not until the following morning because they were not to work and the sacrifice of the first day of Unleavened Bread occurs at the same time as the morning sacrifice (Num 28:23).

Nisan 15 is the first day of the feast and Nisan 21 the seventh day. Nisan 21 starts in the evening but the evening of Nisan 21 is also when the the consumption of unleavened bread ceased. From the evening of Nisan 21 the Israelites were no longer required to eat unleavened bread even though the Feast of Unleavened Bread still had one day to go. The following morning they had the holy assembly on the final day of the feast. If unleavened bread was to be continued to be eaten until the end of Nisan 21, just before Nisan 22 started, then the command to eat for seven full days (Exo 12:19) is actually eight full days. 

DateTimeFeast dayComments
Nisan 14 evening Passover sacrifice unleavened bread begins


Nisan 15 evening Feast Day 1

holy assembly
Nisan 16 evening Feast Day 2


Nisan 17 evening Feast Day 3


Nisan 18 evening Feast Day 4


Nisan 19 evening Feast Day 5


Nisan 20 evening Feast Day 6


Nisan 21 evening Feast Day 7 unleavened bread ends

holy assembly
Nisan 22 evening

All three passages concerning Passover and the Feast of Unleavened Bread make sense if the Israelites were using dawn-days. Dusk-days imply that there is a morning after Passover begins prior to the holy assembly, and that the second holy assembly occurs after the time of unleavened bread ceases.

*This may not be the case on day 2.

Monday, 2 April 2018

Monday quote

God wants to give us a gift, and we want to buy it.

Jennifer Herdt

Sunday, 1 April 2018

Why does the Easter date vary so much?

In the Western church (Catholic and Protestant churches) Easter occurs on the first Sunday after the first full moon after the Spring Equinox. Spring equinox occurs around March 21 but can occur a day earlier. For the church's purposes the equinox occurs March 21. The full moon can occur from March 21 and up to 29 days later.

The Eastern* church (Orthodox church) uses a similar formula but follows the older Julian calendar, and defines certain days. Thus "full moon" occurs on the 14th day of the month, not when the moon is full.

Jesus died at Passover. Passover begins Nisan 14† which is during the first month of the Jewish year. The Jewish calendar is lunar-solar which means that the months all begin at the new moon. Months are 29 or 30 days long. Because there are more than 12 lunar months in a year the Jewish year occasionally has an extra month. The Jewish New Year starts about the time of the spring equinox (northern hemisphere).

So Jesus was crucified on a Friday during a full moon. The Easter date is designed to have Good Friday and Easter Sunday land close to the first full moon after the spring equinox (which approximates the Jewish New Year) while maintaining the days of the week so that every year the crucifixion and resurrection days land on Friday and Sunday respectively.

*Some Eastern churches use the Western date.
†Modern Jews use Nisan 15.

Saturday, 31 March 2018

What day was Jesus crucified?

Exodus specifies when the passover lamb was to be eaten.
Your lamb shall be without blemish, a male a year old. You may take it from the sheep or from the goats, and you shall keep it until the fourteenth day of this month, when the whole assembly of the congregation of Israel shall kill their lambs at twilight.

“Then they shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they eat it. They shall eat the flesh that night, roasted on the fire; with unleavened bread and bitter herbs they shall eat it. (Exo 12:5-8)

And you shall observe the Feast of Unleavened Bread, for on this very day I brought your hosts out of the land of Egypt. Therefore you shall observe this day, throughout your generations, as a statute forever. In the first month, from the fourteenth day of the month at evening, you shall eat unleavened bread until the twenty-first day of the month at evening (Exo 12:17-18)
Leviticus 23 and Numbers 28 likewise instruct the Hebrews concerning Passover and the Feast of Unleavened Bread.

Passover and the Feast of Unleavened Bread were intimately connected. Passover refers to the angel passing over the Israelite dwellings. Yet the lamb was to be eaten with unleavened bread from the first day. God gave instructions about the passover lamb and the unleavened bread but the festival was a single festival. As such both the term "Passover" and the term "Feast of Unleavened Bread" were somewhat synonymous.

The synoptic gospels make it clear that the Passover was celebrated by Jesus and his disciples on Thursday evening which would have been Nisan 14. He was crucified on the Friday which was still Nisan 14 (sunset to sunset reckoning). The only difficulties with this position concern John's chronology and the term 3 days and 3 nights. I have argued that the latter phrase is an idiom. Were we to take this as a literal time frame of 72 hours we are left with the problem of Jesus rising on the third day.

Concerning John's chronology he writes
Then they brought Jesus from Caiaphas to the governor’s residence. Now it was early, and they did not enter into the governor’s residence so that they would not be defiled, but could eat the Passover. (Joh 18:28)

Now it was the day of preparation of the Passover (Joh 19:14)
Previously I have suggested that Day of Preparation is 6th day of the week, the day that the Jews prepare for the Sabbath. The phraseology sounds like it is a day for preparing for the Passover. However Passover is a synonymous with the Feast of Unleavened Bread. Note how Luke says,
Now the Feast of Unleavened Bread, which is called Passover, was drawing near. (Luk 22:1)
It appears that John is using Passover to refer to the week long feast. Day of Preparation is our Friday. To paraphrase, John is saying that it was about the 6th hour on Friday of Passover week.

Monday, 26 March 2018

Monday quote

I find liberals tend to have a very loose understanding of a “contradiction” [in the Bible].

Matt Flannagan.

Monday, 19 March 2018

Monday quote

Some think that sin is so great that grace can't deal with it. Others think that sin is so trivial that not very much grace is needed. Both disparage the greatness of the grace of God.

Douglas Wilson, Hebrews Through New Eyes.

Monday, 12 March 2018

Monday quote

Moderns believe in genetics only because it is not fashionable to believe in astrology.

John C Wright.

Tuesday, 6 March 2018

Letter to the Galatian church

Galatians has a theme running through the letter which is important to recognise in order to understand the epistle rightly. Paul's concern is that the Galatians wish to enforce the Mosaic Law on Gentile Christians. This is problematic because not only is it incorrect and unnecessary, it denies the essence of the gospel. By trying to enforce this the Judaisers were denying salvation through faith in Christ alone. Paul begins his letter identifying this very issue:
I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel (Gal 1:6).
What follows in the letter is an extended treatise on how Christ supercedes the Mosaic Law.

Paul states that there is only one gospel; that all other gospels are false; that anyone who preaches otherwise should be accursed; that Paul did not get this gospel from man but directly form Christ himself; that this is evidenced by his conversion from a persecutor of the church to a preacher of the gospel to the Gentiles; and that he confirmed with the apostles that the gospel he taught to the Gentiles was the true gospel.

It was evident to the apostles that just as they had been entrusted the gospel to the Jews, Paul was entrusted the gospel to the Gentiles. From this background Paul speaks against Gentiles having to obey the Mosaic Law. The Judaisers claimed that the Gentiles coming into the church had to obey the Mosaic Law including becoming circumcised. Paul therefore uses circumcision to refer to Jews and uncirumcision to refer to non-Jews. He proves his position first by referring to the situation in other churches and then by appeal to Scripture.

Concerning the situation in other churches Paul states that Titus the Greek was not compelled to be circumcised. He also notes that Peter was eating with Gentiles even though Jews do not eat with Gentiles. It was only after Judaisers infiltrated the church that Peter stopped eating with Gentiles, others followed suit. Paul labels the Judaisers the circumcision group, and not only did they persuade Peter but other Jews as well. Paul states that such behaviour is hypocritical and points out that he, Paul, had to rebuke Peter for trying to get the Gentiles to obey the Mosaic Law. If Peter, though a Jew, was permitted to behave like a Gentile, how much more so were Gentiles allowed to do so, That is, Gentiles do not have to behave like Jews: they do not have to obey the Mosaic Law.

It is uncertain what Paul is saying next. Translations differ as to whether Paul's rebuke to Peter ends at verse 14 or verse 21. If the quote ends at verse 14 then the subsequent discourse could be a development of Paul's rebuke of Peter or a new argument. If the quote ends at verse 21 then it must be a development of the rebuke. Of greater consequence is whether Paul means that Jewish Christians are found to be sinners (that is sinning) or to be among sinners (with Gentiles). Either way these Jews are "sinning", but the former position is sinning against the Law and against God, yet if the latter, Paul is implying a "sin" against the Law but not a sin against God.

Assuming the former, that is Jews are found to be sinners (against God), Paul is saying that he and others are Jews by birth, not Gentiles, not so-called sinners. Even so, as a Jew, as someone belonging to the group that God gave the Mosaic Law to, Paul knows that it is not obedience to the Law which justifies him but faith in Christ. In fact in it impossible to made right with God through obedience to the Law. Yet what about a Jew who is not trying to be made righteous through the Law but is trying to be made righteous in Christ? Such a person will inevitably disobey the Law at some point and is therefore identified as a sinner. Paul asks, because they are a sinner, even though they have faith in Christ, does that make Christ himself a servant of sin? That is, Jews are sinners because they disobey the Law yet are righteous because of faith in Christ; and if Christ is making  righteous those who are otherwise sinners, is Christ himself facilitating sin?

Assuming the latter, that is Jews are found among sinners, Paul is still saying that the Jews, who are not so-called sinning Gentiles, are not made righteous by obeying the Mosaic Law but through faith. However Paul then goes on to say that Jews are seeking to be justified by Christ while at the same times they are found to be with sinners, that is, eating with Gentile sinners. And if eating with Gentiles is sinful then is Christ facilitating sin?

The answer to either question is: Absolutely not!

Paul then illustrates why Christ is not facilitating sin.
For if I rebuild what I tore down, I prove myself to be a transgressor. (Gal 2:18 ESV)

For if I build up again these things which I destroyed, I show myself to be a transgressor. (LEB)

If I rebuild what I destroyed, then I really would be a lawbreaker. (NIV)
The LEB and ESV are saying that if a person tears down something then at a later stage rebuilds it, the fact of rebuilding shows that the person now knows that they were wrong to destroy it initially. Rebuilding is an admission of guilt. The NIV assumes the same but with the added implication that because rebuilding would prove transgression, Paul is in fact not rebuilding. Going with the LEB and ESV Paul says that Christ is not facilitating sin because the transgressor is the sinner not Christ. Going with the NIV Paul is saying that Christ is not facilitating sin because the charge of being a sinner is false and Paul is not rebuilding what he tore down.

It is difficult to decide between the two options. Paul elsewhere makes it clear that even as Christians we are not without sin. And he uses somewhat similar arguments in other letters (Romans 6:1; 7:13). But the connection of the argument with Paul's rebuke of Peter gives credence to the second view: Paul is not rebuilding what he broke down, it is not sinful to eat with the uncircumcised, and Christ is not facilitating sin. It also implies that those who would rebuild the barrier between Gentiles and Jews are admitting guilt and are the sinners.

Either way, through the law Paul died to the law so that he might live for God (Gal 3:19).

How did Paul die through the Mosaic Law. He says,
I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. (Gal 2:20)
Elsewhere he says that anything that hangs on a tree is cursed (Gal 3:13). Christ died under the Law and Paul died with Christ. Paul died through the law just as Christ did. And now he lives for Christ.
I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose. (Gal 2:21)
Paul tells the Galatians that not only can righteousness not be obtained through the Mosaic Law, were it able to be thus obtained, then Christ died for nothing. Because Christ did die and he died for us, then by his death we know that righteousness through the Law is impossible. Further attempting to obtain righteousness through obeying the Law is tantamount to denying that Jesus needed to die. It is a denial of the gospel!

Paul now explains further why the Mosaic Law no longer holds: the Law was temporary while waiting for God's promise. God promised Jesus who is our righteousness. God gave the Law while we waited for Jesus to come.

The sons of Abraham are not those who are descended from Abraham but those who have the faith of Abraham. Covenants are final once ratified. No one can change them or annul them (Gal 3:15). God made a covenant with Abraham and this cannot be changed or annulled by any person. This covenant was a promise to Abraham concerning Abraham's seed. While seed can be a collective singular (Gal 3:29), Paul specifies that seed here refers to a single descendant, not all Abraham's descendants. The Mosaic law came after the promise and it cannot change or annul the promise. The promise to Abraham was Christ and it remained Christ until he came, even during the time of the Law. If this is the case then why did Moses give the Law? God gave it because of transgressions (Gal 3:19). It was given to regulate sin until the promise came through Jesus.

Paul develops the giving of the Law in an interesting way.
[The law] was put in place through angels by an intermediary. Now an intermediary implies more than one, but God is one.
More than one what?
  1. One party? God being one party and the Israelites being the other. 
  2. More than one Israelite? The Israelites needed a representative who was their intermediary.
Paul then asks if the Mosaic Law is opposed to God's promise. In other words, if the promise is primary, and the law is temporary and given to regulate transgressions, then is the law contrary to the promise? No. If there were a law that could bring life then it would be given. There is no law that can bring life which is why the promise was given, and why Jesus had to die. Scripture imprisoned everything to be a slave to sin. We were imprisoned and held captive under the Law. God did this so that the promise could come to those who believed God, until the revealing of faith.

The law is like a guardian. It exists until we become heirs of the promise through Christ. But faith has now come, we are no longer under the guardianship of the law. Christians do not need to defer to the Mosaic Law. Differences that were previously apparent: Jew and Greek, slave and free, male and female, are no longer present. We are one in Christ and we are Abraham's seed because we belong Christ.

We are heirs of the promise in Christ. The heir while he is a child is like a slave. A child under a guardian is as a slave. Before Christ we are slaves under the law. Slaves to elementaries. Elementary principles or elementary spirits.

Prior to knowing God they were enslaved to that which by nature are not gods. This could mean principalities and powers: elementary spirits. Now they are turning back to special days and seasons. This could mean elementary principles. Paul may be appealing to both meanings. Note that Paul is not averse to describing spiritual beings as gods (1Co 8:5) though they clearly are false gods and not God (1Co 10:20-21). Satan is the god of this age (2Co 4:4). Elementary principles may be the preferred reading.

Then to reiterate that promise has priority over the Law. Paul uses the example of Hagar and Sarah. The birth of Ishmael came via the normal method which is analogous to the Law. And Hagar was the maidservant of Sarah, which represents the slavery under the Law. Sarah was made fertile after menopause as a result of a promise of God. This is analogous to the promise of faith in Christ. Sarah, the free woman, is the mother of the faithful. Jerusalem corresponds to Hagar, the Jews who do not know Christ, the Law. In Christ we are no longer residents of the Old Jerusalem, we are children of the promise, residents of the New Jerusalem. We are free in Christ. To be circumcised is to revert to the Law, to become a slave again, to reject salvation through Christ. And the only way you can have salvation is to keep every last regulation of the Mosaic Law without a single mistake. It is Christ or the Law, you cannot have both.

Throughout Paul appeals to the Galatians that they may hold to the truth. Paul refers to Judaisers as false brothers (Gal 2:4). He entreats them to listen to him because of their love for him (Gal 4:14,15) and his concern for them (Gal 4:19). Others do not care for them and use them for their own purposes (Gal 4:17). They only want to boast in their own flesh (Gal 6:12) and in the flesh of those they persuade (Gal 6:13). Paul wishes that those who draw the Galatians away from Christ would emasculate themselves (Gal 5:12).

Christ is freedom from the Law. And if anyone is tempted to sin, Paul reminds them that because faith supercedes the Law, then if we have Christ we can live by the Spirit. Walk in obedience to the Spirit who now dwells in you. Fleshly desires are contrary to the Spirit. But if you obey the Spirit you are not under the Law (Gal 5:18), there are not even any laws against the fruit of the Spirit (Gal 5:23).

Paul warns the Galatians concerning sins to avoid and how to help others caught in sin. He reminds them to sow to the Spirit and not to the flesh. And finally,
For neither circumcision counts for anything, nor uncircumcision, but a new creation. (Gal 6:15)
Paul was persecuted by the Jews for this teaching. Those promoting circumcision wanted to avoid persecution. But Paul would not deny the gospel even though that meant persecution. God gave a promise. That promise meets its fulfillment in Christ. The Law was never the promise, it was temporary because of sin. One can try and obey every law but there was no Law that could bring salvation. Or one can trust in the promise and put his faith in Christ.

Monday, 5 March 2018

Monday quote

Ignoring the meaningless propaganda about "the college experience," parents and students can experience a tremendous amount of financial freedom by picking local schools, especially ones that offer in-state tuition benefits. Some Christians unwisely automatically dismiss this as "delayed adulthood," but I can assure that what happens in most university dorms bears not even a passing resemblance to adulthood.

Samuel James.

Monday, 26 February 2018

Monday quote

If you're going to speak authoritatively about the Christian "God," you should at least try to show some knowledge of what the Christian tradition means when it says "God." In short, know your opponent; else you may end up bringing the proverbial knife to a gun fight. Doug shows how Dawkins has come to this showdown with a rubber band and a paper clip.

Joel McDurmon, The Deluded Atheist.

Monday, 19 February 2018

Monday quote

It takes fewer muscles to smile than to frown, and fewer still to ignore someone completely.


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