How Can the New Testament Be Trusted If the Writers Are Biased?

There are many people who are skeptical of the Gospel accounts of Jesus's life, death, and resurrection. Atheist Michael Martin, in his book The Case Against Christianity, asserts "many biblical scholars have argued that the Resurrection story was shaped by the theological aims of the evangelists."1 Basically, Martin holds that the gospel writers were led to construct the resurrection accounts "shaped by the purposes of the evangelists."2 The New Testament writers were obviously writing to sell Christianity to their audience, so why should we believe their accounts?

There's No Escaping Bias

The charge of bias is an easy one to make, but because an author is biased doesn't mean we can't have a certain level of assurance that the events he described did indeed happen. We are all biased in our views; there's no way to escape bias on one type or another.  Mike Licona notes that it is common practice for those who record history to "select data because of their relevance to the particular historian, and these become evidence for the building the historian's case for a particular hypothesis."3 Licona compares such actions with a detective as a crime scene who "survey all of the data and select specific data which become evidence as they are interpreted within the framework of a hypothesis. Data that are irrelevant to that hypothesis are archived or ignored. Historians work in the same manner."4 There's no escaping bias.

Bias Doesn't Mean Unreliable

Even though all ancient historians had a bias, it doesn't mean that their writings are unreliable or useless. Indeed, if we were to reject ancient historical sources because with writers were biased, we would have to reject pretty much all the accounts of history that have been left to us by folks like Josephus, Herodotus, Pliny, Lucian, and every other author from antiquity. The ancient historian Lucian himself complained about the lack of emphasis one person gave to a significant battle in his memoirs. In his The Way to Write History, he levels charges of bias when he complains, "There are some, then, who leave alone, or deal very cursorily with, all that is great and memorable…  and loiter over copious laboured descriptions of the veriest trifles… For instance, I have known a man get through the battle of Europus in less than seven whole lines, and then spend twenty mortal hours on a dull and perfectly irrelevant tale about a Moorish trooper." 5

Because the gospel accounts of Jesus are seen today by most scholars as a subset of the ancient biography genre (known as bioi)6, each Gospel writers would have selected certain accounts of Jesus's life and actions to pursue a particular point. Richard Burridge, whom Licona quotes, states the Gospels "have at least as much in common with Greco-Roman [bioi], as the [bioi] have with each other."7  Licona states that for biographies in antiquity:

Each biographer usually had an agenda in writing. Accordingly, they attempted to persuade readers to a certain way of political, philosophical, moral, or religious thinking about the subject. Just as with many contemporary historical Jesus scholars, persuasion and factual integrity were not viewed as being mutually exclusive. It was not an either/or but a both.8

The question of bias isn't then will any kind of bias will appear in historical narratives, but whether the writers were so biased that they unreasonably or intentionally distort the events they record. Licona sums up the Gospel writers' motives by quoting David Anne, who states: "While the Evangelists clearly had an important theological agenda, the very fact that they chose to adopt the Greco-Roman biographical conventions to tell the story of Jesus indicated that they were centrally concerned to communicate what they thought really happened."9

 It doesn't follow that just because the authors of the gospels were Christians that they were going to be liars any more than it follows that the man who spent some twenty hours describing a Moorish trooper was lying to Lucian. One who assumes so shows his or her own bias against the Gospel records.

References

1. Martin, Michael. The Case against Christianity. Philadelphia: Temple UP, 1991. Print. 77.
2. Martin,1991. 78.
3. Licona, Michael R. The Resurrection of Jesus: A New Historiographical Approach. Downers Grove, IL: IVP Academic, 2010. Print. 34.
4. Licona, 34.
5. Fowler, H. W., and F. G. Fowler. "The Way to Write History." Works of Lucian, Vol. II. Oxford: The Clarendon Press, 1905. Web. 30 Mar. 2015. http://www.sacred-texts.com/cla/luc/wl2/wl210.htm.
6. Licona, 202.
7. Licona, 203.
8. Licona, 203.
9. Licona, 204.

The Incomprehensibility of Naturalism (Quote)

Dallas Willard spoke at an academic symposium in 1998 dealing with the topic of "The Christian University in the Next Millennium." Willard's paper, entitled "The Redemption of Reason," laid out a powerful argument, with his thesis being "only the body of Christian knowledge and intellectual method can redeem reason. There, Willard said:

This is the fundamental fact of our time, from which reason must be redeemed: the incomprehensibility of reason and knowledge in naturalistic terms. Reason and knowledge are not to be found in the sense-perceptible world. It’s just that simple. If you have to understand everything in terms of the sense-perceptible world, reason and knowledge are gone. That is why you have the many strained and forced interpretations of knowledge and consciousness and reason, including all of the creative arts, and all of the areas of expression of the human spirit that we study in the academy—the forced interpretations of these as sociological, as behavioral, or even chemical. Even the interpretation of love has to be put in a naturalistic mold. I’m reminded of a man who said "Sawdust is wonderfully nourishing if you will substitute bread for it." When you try to put truth into the naturalistic mold, it’s gone. It is the same when you try to put evidence, when you try to put logic, logical relationships, probability, all of these fundamental things into a naturalistic mold. There are many dimensions of evidence, and many of them fall in a very variegated way within what we would call "sense-perception," but not sense-perception in the narrow sense that the naturalist wants to take it. And so we have to simply understand that the sociological, behavioral and chemical attempts to treat knowledge, reason, and creativity are due to the fact that the only categories available are the ones posed by the naturalistic world-view.

So of course, that’s why I say only the Christian knowledge-tradition can save knowledge in our time. If we don’t have that, we have a constant struggle within our Christian schools with what one writer has called "the problem of stemming the drift". The question comes up, "What is it about higher academic life that seems to make it such a hard-and-fast rule that given enough time, any institution, no matter how rooted in orthodoxy, will sooner or later slip away from its anchors?" In an article that appeared in "World Magazine" in May of 1997, Joel Beltz tries to address this. He quotes Gaylen Byker, President of Calvin College, on the problem. "The problem" is: How do you secure faculty for first-class programs in Christian colleges, without losing them to the secular mindset? When you’re hiring faculty you begin to think thoughts like, "Is it really important that a math professor hold to his school’s theological position?" With regard to experts in the various subject matters, Byker comments—and it’s very true in this simple statement he makes—"It’s hard to justify hiring a third-rate Christian when you can get a first-rate non-Christian." Those are his words, and I think we all understand this is a serious problem, not something to be dismissed.

Check out the rest of Willard' paper here.

Witnessing to the Jehovah's Witnesses (podcast)

Jehovah's Witnesses have made a name for themselves by traveling door to door and converting people. But how can we defend our beliefs against their objections? What's the best way of discussing the Bible with them? In this latest podcast series, Lenny shows you how to dialogue with the Jehovah's Witnesses.

• Witnessing to the Jehovah's Witnesses (Part 1)
• Witnessing to the Jehovah's Witnesses (Part 2)
• Witnessing to the Jehovah's Witnesses (Part 3)
• Witnessing to the Jehovah's Witnesses (Part 4)

The Shocking Biology Book that Triggered the Scopes Trial

Whenever the famous Scopes "Monkey" Trial is brought up, most people believe it is a concrete example of the stubbornness of religious believers to not allow the facts of science in the classroom. That's definitely the way Jerome Lawrence and Robert E. Lee saw things in their subsequent re-imagining of the events that took place in Dayton, Tennessee in 1925. Their treatment of those who held to religious beliefs when writing Inherit the Wind is clearly designed to make that point.

However, when one researches the facts of the case a different picture emerges. I've already talked about how the entire incident was manufactured; with the various parties hoping garner publicity for whatever side they happened to champion. As for the trial itself, Carol Iannone does a great job summarizing how the play distorts the facts in her First Things article. For an even more in-depth look into the events surrounding those eight days may be found in, Marvin Olasky and John Perry's Monkey Business: The True Story of the Scopes Trial.

What Triggered This?

In looking at the background, there were a lot of pieces at play. As a reaction to the German high criticism and the more liberal spin that many prominent denominations were placing on the biblical texts, Christian fundamentalism had become a major force, even succeeding in helping to pass prohibition laws.1 The explosion in scientific achievements such as the telephone, in-home electricity, the airplane and the discovery of x-rays were changing the way people lived. Sigmund Freud, a self-described materialist whose psychoanalysis was hugely influential, taught that religion was nothing more than a human projection onto the world for those seeking to fulfill deep-seated wishes.2

In all of this change, Darwin's theory was being promoted across most of the school systems in the country. Yet, the Darwinism of the 1920's was not what one may hear today. The Darwinian champions of the early 20th century were themselves more fundamental in their understanding of the advancement of living creatures, including humans. The biology textbook used to teach the students in Tennessee in 1925 shows us just how much was really objectionable.

Reading the Biology Book Taught in Tennessee

As I noted previously, when asked whether he had taught evolution in the classroom, "Scopes said that any teacher who followed the state-approved textbooks taught evolution."3 The state-approved textbook for biology at that time was A Civic Biology: Presented in Problems written by George William Hunter in 1914 and published by the American Book Company out of Cincinnati. The entire book has been digitally archived and is available online at the Project Gutenberg website, but I wanted to highlight a few passages for you. Under the subtitle Evolution, Hunter lays out the story of man descending from apes and points to nomads as "little better than one of the lower animals." 4 Hunter's comment impugn the mental functions of people groups like native American or the various tribes across Africa that never developed beyond their stone age roots. Here's what he wrote in A Civic Biology about the races:

At the present time there exist upon the earth five races or varieties of man, each very different from the other in instincts, social customs, and, to an extent, in structure. These are the Ethiopian or negro type, originating in Africa; the Malay or brown race, from the islands of the Pacific; the American Indian; the Mongolian or yellow race, including the natives of China, Japan, and the Eskimos; and finally, the highest type of all, the Caucasians, represented by the civilized white inhabitants of Europe and America. (Emphasis added.)5

Kill the Worthless People

Of course, holding to evolution in the early 20th century, it was easy for Hunter to embrace and teach eugenics. He clearly held that there were inferior human beings who he described as parasites. Here is the entire relevant section:

The Jukes.—Studies have been made on a number of different families in this country, in which mental and moral defects were present in one or both of the original parents. The "Jukes" family is a notorious example. The first mother is known as "Margaret, the mother of criminals." In seventy-five years the progeny of the original generation has cost the state of New York over a million and a quarter of dollars, besides giving over to the care of prisons and asylums considerably over a hundred feeble-minded, alcoholic, immoral, or criminal persons. Another case recently studied is the "Kallikak" family.35 This family has been traced back to the War of the Revolution, when a young soldier named Martin Kallikak seduced a feeble-minded girl. She had a feeble-minded son from whom there have been to the present time 480 descendants. Of these 33 were sexually immoral, 24 confirmed drunkards, 3 epileptics, and 143 feeble-minded. The man who started this terrible line of immorality and feeble-mindedness later married a normal Quaker girl. From this couple a line of 496 descendants have come, with no cases of feeble-mindedness. The evidence and the moral speak for themselves!

Parasitism and its Cost to Society.—Hundreds of families such as those described above exist to-day, spreading disease, immorality, and crime to all parts of this country. The cost to society of such families is very severe. Just as certain animals or plants become parasitic on other plants or animals, these families have become parasitic on society. They not only do harm to others by corrupting, stealing, or spreading disease, but they are actually protected and cared for by the state out of public money. Largely for them the poorhouse and the asylum exist. They take from society, but they give nothing in return. They are true parasites.

The Remedy.—If such people were lower animals, we would probably kill them off to prevent them from spreading. Humanity will not allow this, but we do have the remedy of separating the sexes in asylums or other places and in various ways preventing intermarriage and the possibilities of perpetuating such a low and degenerate race. Remedies of this sort have been tried successfully in Europe and are now meeting with success in this country.

Blood Tells.—Eugenics show us, on the other hand, in a study of the families in which are brilliant men and women, the fact that the descendants have received the good inheritance from their ancestors.

In Bryan's closing argument before the court on the Scopes trial, he made some very salient points. He opened declaring that he was not trying to stifle the free speech of any teacher:

Let us now separate the issues from the misrepresentations, intentional or unintentional, that have obscured both the letter and the purpose of the law. This is not an interference with freedom of conscience. A teacher can think as he pleases and worship God as he likes, or refuse to worship God at all. He can believe in the Bible or discard it; he can accept Christ or reject Him. This law places no obligations or restraints upon him. And so with freedom of speech, he can, so long as he acts as an individual, say anything he likes on any subject. This law does not violate any rights guaranteed by any Constitution to any individual. It deals with the defendant, not as an individual, but as an employee, official or public servant, paid by the State, and therefore under instructions from the State.

The right of the State to control the public schools is affirmed in the recent decision in the Oregon case, which declares that the State can direct what shall be taught and also forbid the teaching of anything ''manifestly inimical to the public welfare." The above decision goes even further and declares that the parent not only has the right to guard the religious welfare of the child but is in duty bound to guard it. That decision fits this case exactly. The State had a right to pass this law and the law represents the determination of, the parents to guard the religious welfare of their children.6

My question to those who use the Scope trial to say how backward the citizens of Tennessee were in objecting to the text is would you want your children to be taught this stuff?

References

1

Eskridge, Larry. "Fundamentalism." Institute for the Study of American Evangelicals. Wheaton College, 2012. Web. 26 Mar. 2015. http://www.wheaton.edu/isae/defining-evangelicalism/fundamentalism.

2 Nicholi, Armand M. The Question of God: C.S. Lewis and Sigmund Freud Debate God, Love, Sex, and the Meaning of Life. New York: Free, 2002. Print. 18.

3 Bergeron, Paul H., Stephen V. Ash, and Jeanette Keith. Tennesseans and Their History. Knoxville: U of Tennessee, 1999. Print. 252.

4 Hunter, George W. A Civic Biology: Presented in Problems. Cincinnati: American Book, 1914. Print. 192.

5 Hunter, 195.

6 Bryan, Willam Jennings. "Text of the Closing Statement of William Jennings Bryan at the Trial of John Scopes, Dayton, Tennessee, 1925." California State University Dominguez Hills. California State University Dominguez Hills, 31 Oct. 2005. Web. 26 Mar. 2015. http://www.csudh.edu/oliver/smt310-handouts/wjb-last/wjb-last.htm.

The Scopes Trial: Theater in the Making

Yesterday, I wrote about Inherit the Wind, the play and movie that used the famous 1925 Scopes "Monkey" Trial as its inspiration. As I explained there, the play distorts the events that happened in Dayton, Tennessee to the extreme, making all but the broad outline unrecognizable. This is a shame, because the real story is no less riveting, even though no one has really heard it. In order to understand the events that played out at what was termed "the Trial of the Century,"1 one must understand the motivations behind the trial itself.

The Scopes Trial — The Background

Because of the play, the Scopes trial has been tarnished as an exercise in closed-mindedness and anti-science. Actually, it seems that everyone at least tacitly understood the whole thing to be a publicity stunt. While the Butler Act was passed overwhelmingly by both the Tennessee House and Senate, there was at least some expectation that the bill would be vetoed by Governor Peay. According to Tennesseans and Their History, "The governor considered the Butler Act chiefly symbolic and publically doubted that it ever would be enforced."2

However, no one counted on the newly founded American Civil Liberties Union and its president looking to set up a case to garner some free publicity. According to Marvin Olasky and John Perry:

The organization had a steady flow of money… what the ACLU needed more than cash was publicity. To that end, Baldwin and the rest of the leadership scanned the landscape for government actions they could challenge or laws they could test. With their original rationale gone, ACLU leaders moved from one cause to another in defense of free speech and free thought.3

They go on to describe how the ACLU's secretary, Linda Milner, would collect "stacks of newspaper clippings" on anything that might interest the leadership. When she found an article on the law passed in Tennessee, she showed it to Baldwin and "he and Milner agreed on the spot that enactment of the law signaled an important opportunity to promote the ACLU and its liberal agenda."4 The ACLU then took out an ad in several Tennessee newspapers, asking for a person to volunteer as a defendant in "a friendly test case" of the law.5

The Scopes Trial — Searching for a Defendant

That ad was read by George Rappleyea, a mining engineer, who knew his impoverished town of Dayton needed something to breathe life into its morbid frame. Olasky and Perry write that in reading the ad:

Rappleyea saw something beyond a law or an argument. He saw a national cause in search of a focal point, a national stage casting for a willing star. Surrounded by the rusted relics of Dayton's prosperous past, he saw in the ACLU appeal a chance to put his struggling community in the national spotlight. Big news would generate big crowds, and that meant big business—maybe even a return to the glory years.6

Rappleyea sold the idea to the Dayton town leaders while talking at a local drug store soda fountain table. In The Tennesseans and Their History, it tells that Rappleyea was debating the point that "biology could not be taught without teaching evolution. Scopes happened to come in at this point" and agreed. While he wasn't the biology teacher, he did help the students prepare for their tests. When asked if he ever taught evolution "Scopes said that any teacher who followed the state-approved textbooks taught evolution. The Dayton town leaders decided to take the ACLU up on its offer and had Scopes indicted by the Rhea County grand jury. (This put Scopes in an somewhat awkward position, as he was not sure that he ever had taught evolution, and he hoped his students would not remember he hadn't.  The regular biology teacher, however, was a family man who did not want to face trial.)"7

The Scopes Trial — Add Celebrity Lawyers

Give that teaching evolution was a national discussion in 1925, the case made national news. But, the trial positively exploded when two of the most famous lawyers of that day decided to get involved. William Jennings Bryan was a popular figure of the World's Christian Fundamentalist Association, an early 20th century movement. The ECFA was worried that the ACLU would get all the press and spin the publicity against their version of creationism, so they asked Bryan, a nationally known speaker and three-time presidential candidate to partner with the prosecution, an offer that the Dayton leadership willingly accepted.

For the defense, the reporter, atheist, and Friedrich Nietzsche fan H.L. Menken (characterized in the play as E. K. Hornbeck) approached Darrow to lead the defense, but not for John Scopes' sake. "Nobody gives a damn about that yap schoolteacher. The thing to do is to make a fool out of Bryan" he is recorded saying.8 Darrow agreed to do so and waived all fees as "he couldn't resist such an enormous target" as Olasky puts it.9

The Scopes trial is normally offered as evidence of how science and religion are at odds. While it is true the various factions had different opinions on creation, evolution, how to teach, God and law, there is one point upon which everyone agreed: the trial had nothing to do with finding the truth, it was all about the publicity.

References

1. "The "Trial of the Century" Draws National Attention." History.com. A&E Television Networks, n.d. Web. 24 Mar. 2015. http://www.history.com/this-day-in-history/the-trial-of-the-century-draws-national-attention.
2. Bergeron, Paul H., Stephen V. Ash, and Jeanette Keith. Tennesseans and Their History. Knoxville: U of Tennessee, 1999. Print. 251.
3. Olasky, Marvin N., and John Perry. Monkey Business: The True Story of the Scopes Trial. Nashville, TN: Broadman & Holman, 2005. Print. 18.
4. Olasky, 18.
5. Olasky, 18.
6. Olasky, 8-9.
7. Bergeron, 252.
8. Olasky, 26.
9. Olasky, 26.
Image courtesy Ann McKelvie. Licensed by Creative Commons CC BY-SA 2.0 license.