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How does the lynching of Brett Kavanaugh affect Christian men who want to have an influence?

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Brett Kavanaugh, his wife, and his two daughters
Brett Kavanaugh, his wife, and his two daughters

Well, on Friday, I asked one of the atheist senior software engineers I work with how he felt about the Kavanaugh nomination. He told me three things. First, that they shouldn’t give a job that lasts “40 years” to someone who got angry about being accused of being a gang rapist. Second, he had not followed the Kavanaugh news for a week. And third, that Trump was a horrible President, and hadn’t don’t anything right.

Here is a comprehensive summary of the Kavanaugh confirmation process from famous religious liberty defender David French.

Here’s what’s in it:

  • the overall pattern of sensational accusations being made, then unraveling after investigations prove them false
  • the left’s insistence that Kavanaugh disprove the allegations, rather than the accusers having to prove them
  • the left’s claim that Kavanaugh’s defense against the allegations shows that he doesn’t have the temperament for SCOTUS
  • the evidential problems with Christine Ford’s accusation
  • the evidential problems with Deborah Ramirez’s accusation
  • the evidential problems with Julie Swetnick’s accusation
  • the charge that Brett Kavanaugh committed perjury when talking about his drinking and his high school yearbook

Let’s focus on the most credible accusation from Christine Ford:

It’s an assault that verges on attempted rape. But the evidence simply doesn’t support this claim. In fact, her claim is worse than just “uncorroborated,” it’s contradicted – sometimes even by her own testimony and her own evidence. And her behavior since bringing the claim raises further doubts about its veracity.

Consider the following, undisputed facts about her testimony and the evidence she’s provided. Not one of the witnesses that she’s put forward have backed her version of events – not even her own friends. At best they’ve said they have no recollection of the party. Her friend, Leyland Keyser, went further, declaring through her attorney that “Simply put, Ms. Keyser does not know Mr. Kavanaugh and she has no recollection of ever being at a party or gathering where he was present, with, or without, Dr. Ford.”

Moreover, Dr. Ford herself has provided conflicting accounts of her age at the time of the attack and the number of attendees at the party. Even the evidence of the details of the attack isn’t uniform. Her therapists’ notes allegedly indicate that four boys were present, not just Kavanaugh and Judge. She claims these notes are erroneous, but contemporaneous notes of a conversation are almost always far more reliable than a years-later recollection of that same conversation.

Dr. Ford’s conduct since coming forward has also been disturbing. When making a serious claim against another person, it is the obligation of the accuser to come forward with evidence. Instead, she has withheld evidence – including her complete therapists’ notes and the complete polygraph record. She has defied the Senate Judiciary Committee and refused to fully cooperate with its investigation. In a civil litigation context, the persistent refusal to hand over relevant evidence can lead to dismissal of a plaintiff’s claim. In this context, it should at the very least lead to a negative inference about the contents of the withheld evidence.

The article did not cover the sworn statement of Ford’s boyfriend, which directly contradicted her testimony under oath. This would open her up to charges of perjury, if pursued. And the article also didn’t mention how many of her stories meant to delay the confirmation process were falsified after being investigated, e.g. – her fear of flying which kept her from testifying on time.

What the Kavanaugh lynching means for Christian men

I am concerned about what young Christian men will have learned from the false accusations against Kavanaugh. Is it worth it to be sober and chaste in order to do well in school, and get good jobs? Well, the message of the Kavanaugh fiasco is that everything you do can be undone with a few false accusations. If you rise too high, then the secular left can destroy your reputation, your career, get you fired, destroy your finances by forcing you to defend yourself in court, etc. Good degrees and good jobs take a lot of hard work and self-sacrifice, especially in a time when progressives are receiving preferential treatment. Is it worth it to try?

Suppose a young Christian man were clever and avoided all alcohol and sex in high school and college, like I did. Suppose he did two STEM degrees in order to get into a male-dominated field like I did. I’ve worked in FT100 companies that aggressively promoted abortion and gay rights. I saw women who were outspoken proponents of same-sex marriage get promoted over conservatives with real STEM skills. Imagine I were going for a promotion in competition with a leftist woman. She could make up any story she wanted without any evidence in order to get me fired.  This is what the Kavanaugh case clearly shows.

One final point. Is it worth it for a Christian conservative man to get married and have children in an environment like this? If a man is fired from his job on a false charge, it puts a serious strain on his marriage. I am watching what gay activists are doing to Christian business-owners right now. Death threats, vandalism, organizing protests, negative reviews… trying to make it impossible for Christians and conservatives to earn a living. Trying to make it so that their children starve. Christian men who want to have an influence aren’t stupid. They count the cost of every decision before making it. A man who has a wife and kids is simply not as free to be who he really is and say what he really thinks as a man who is unmarried and who uses an alias.

A lot of Christians seem to like to say how great it is that they focus on “spiritual things” while ignoring politics. Well, when those Christians see secular leftists climbing into power and ruling over what Christians can say or do, I hope they will remember that all it takes for evil men to triumph is for good men to do nothing. Every time the secular left puts on a show of intimidation, more and more young Christians will get the message: you can’t win, so don’t try. The secular leftists are fascists – they will use power, threats of violence, and violence itself in order to neutralize the influence of those who make them feel ashamed of what they are doing.

Related posts

Polemics

What are the historical arguments for the post-mortem appearances of Jesus?

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Sherlock Holmes and John Watson are going to take a look at the data
Sherlock Holmes and John Watson are going to take a look at the data

Eric Chabot of Ratio Christi Ohio State University has a great post up about the post-mortem appearances of Jesus.

The post contains:

  • a list of the post-mortem resurrection appearances
  • quotations by skeptical historians about those appearances
  • alternative naturalistic explanations of the appearances
  • responses to those naturalistic explanations

Although there is a lot of research that went into the post, it’s not very long to read. The majority of scholars accept the appearances, because they appear in so many different sources and because some of those sources are very early, especially Paul’s statement of the early Christian creed in 1 Corinthians 15:3-7, which is from about 1-3 years after Jesus was executed by the Romans. Eric’s post lists out some of the skeptical scholars who the appearances, and you can see how they allude to the historical criteria that they are using. (If you want to sort of double-check the details, I blogged about how historians investigate ancient sources before)

Let’s take a look at some of the names you might recognize:

E.P. Sanders:

That Jesus’ followers (and later Paul) had resurrection experiences is, in my judgment, a fact. What the reality was that gave rise to the experiences I do not know. “I do not regard deliberate fraud as a worthwhile explanation. Many of the people in these lists were to spend the rest of their lives proclaiming that they had seen the risen Lord, and several of them would die for their cause. Moreover, a calculated deception should have produced great unanimity. Instead, there seem to have been competitors: ‘I saw him first!’ ‘No! I did.’ Paul’s tradition that 500 people saw Jesus at the same time has led some people to suggest that Jesus’ followers suffered mass hysteria. But mass hysteria does not explain the other traditions.” “Finally we know that after his death his followers experienced what they described as the ‘resurrection’: the appearance of a living but transformed person who had actually died. They believed this, they lived it, and they died for it.”[1]

Bart Ehrman:

It is a historical fact that some of Jesus’ followers came to believe that he had been raised from the dead soon after his execution. We know some of these believers by name; one of them, the apostle Paul, claims quite plainly to have seen Jesus alive after his death. Thus, for the historian, Christianity begins after the death of Jesus, not with the resurrection itself, but with the belief in the resurrection.[2]

Ehrman also says:

We can say with complete certainty that some of his disciples at some later time insisted that . . . he soon appeared to them, convincing them that he had been raised from the dead.[3]

 Ehrman also goes onto say:  

Historians, of course, have no difficulty whatsoever speaking about the belief in Jesus’ resurrection, since this is a matter of public record.[4]

Why, then, did some of the disciples claim to see Jesus alive after his crucifixion? I don’t doubt at all that some disciples claimed this. We don’t have any of their written testimony, but Paul, writing about twenty-five years later, indicates that this is what they claimed, and I don’t think he is making it up. And he knew are least a couple of them, whom he met just three years after the event (Galatians 1:18-19).[5]

Marcus Borg

The historical ground of Easter is very simple: the followers of Jesus, both then and now, continued to experience Jesus as a living reality after his death. In the early Christian community, these experiences included visions or apparitions of Jesus. [8]

The references to Paul are because of the early creed he records in 1 Corinthians 15:3-7, and his conversations with the other eyewitnesses in Galatians. Eric has another post where he goes over that early creed, and it is something that every Christian should know about. It’s really kind of surprising that you never hear a sermon on that early creed in church, where they generally sort of assume that you believe everything in the Bible on faith. But skeptical historians don’t believe in the post-mortem appearances by faith – they believe it (in part) because of 1 Corinthians 15:3-7.

If you want to see a Christian scholar make the case for the resurrection appearances in a debate, then here is a post I wrote with the video, audio and summary of the William Lane Craig vs James Crossley debate on the resurrection.

Polemics

What are the historical arguments for the empty tomb narrative?

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Investigation in progress
Investigation in progress

I wanted to go over this article by William Lane Craig which includes a discussion of the empty tomb, along with the other minimal facts that support the resurrection.

The word resurrection means bodily resurrection

The concept of resurrection in use among the first converts to Christianity was a Jewish concept of resurrection. And that concept of resurrection is unequivocally in favor of a bodily resurrection. The body (soma) that went into the grave is the body (soma) that came out.

Craig explains what this means with respect to the fast start of Christian belief:

For a first century Jew the idea that a man might be raised from the dead while his body remained in the tomb was simply a contradiction in terms. In the words of E. E. Ellis, “It is very unlikely that the earliest Palestinian Christians could conceive of any distinction between resurrection and physical, ‘grave emptying’ resurrection. To them an anastasis without an empty grave would have been about as meaningful as a square circle.”

And:

Even if the disciples had believed in the resurrection of Jesus, it is doubtful they would have generated any following. So long as the body was interred in the tomb, a Christian movement founded on belief in the resurrection of the dead man would have been an impossible folly.

It’s significant that the belief in the resurrection started off in the city where the tomb was located. Anyone, such as the Romans or Jewish high priests, who wanted to nip the movement in the bud could easily have produced the body to end it all. They did not do so, because they could not do so, although they had every reason to do so.

There are multiple early, eyewitness sources for the empty tomb

Paul’s early creed from 1 Corinthians 15:3-7, dated to within 5 years of the crucifixion, implies the empty tomb.

Craig writes:

In the formula cited by Paul the expression “he was raised” following the phrase “he was buried” implies the empty tomb. A first century Jew could not think otherwise. As E. L. Bode observes, the notion of the occurrence of a spiritual resurrection while the body remained in the tomb is a peculiarity of modern theology. For the Jews it was the remains of the man in the tomb which were raised; hence, they carefully preserved the bones of the dead in ossuaries until the eschatological resurrection. There can be no doubt that both Paul and the early Christian formula he cites pre-suppose the existence of the empty tomb.

The dating of the resurrection as having occurred “on the third day” implies the empty tomb. The date specified for the resurrection would have been the date that the tomb was discovered to be empty.

The phrase “on the third day” probably points to the discovery of the empty tomb. Very briefly summarized, the point is that since no one actually witnessed the resurrection of Jesus, how did Christians come to date it “on the third day?” The most probable answer is that they did so because this was the day of the discovery of the empty tomb by Jesus’ women followers. Hence, the resurrection itself came to be dated on that day. Thus, in the old Christian formula quoted by Paul we have extremely early evidence for the existence of Jesus’ empty tomb.

A few quotes from atheist historians not from Dr. Craig’s article: (thanks to Eric of Ratio Christi OSU)

Michael Goulder (Atheist NT Prof. at Birmingham) “…it goes back at least to what Paul was taught when he was converted, a couple of years after the crucifixion.” [“The Baseless Fabric of a Vision,” in Gavin D’Costa, editor, Resurrection Reconsidered (Oxford, 1996), 48.]

Gerd Lüdemann (Atheist Prof of NT at Göttingen): “…the elements in the tradition are to be dated to the first two years after the crucifixion of Jesus…not later than three years… the formation of the appearance traditions mentioned in I Cor.15.3-8 falls into the time between 30 and 33 CE.” [The Resurrection of Jesus, trans. by Bowden (Fortress, 1994), 171-72.]

Robert Funk (Non-Christian scholar, founder of the Jesus Seminar): “…The conviction that Jesus had risen from the dead had already taken root by the time Paul was converted about 33 C.E. On the assumption that Jesus died about 30 C.E., the time for development was thus two or three years at most.” [Roy W. Hoover, and the Jesus Seminar, The Acts of Jesus, 466.]

The early pre-Markan burial narrative mentions the empty tomb. This source pre-dates Mark, the earliest gospel. The source has been dated by some scholars to the 40s. For example, the atheist scholar James Crossley dates Mark some time in the 40s. (See the debate below)

The empty tomb story is part of the pre-Markan passion story and is therefore very old. The empty tomb story was probably the end of Mark’s passion source. As Mark is the earliest of our gospels, this source is therefore itself quite old. In fact the commentator R. Pesch contends that it is an incredibly early source. He produces two lines of evidence for this conclusion:

(a) Paul’s account of the Last Supper in 1 Cor. 11:23-5 presupposes the Markan account. Since Paul’s own traditions are themselves very old, the Markan source must be yet older.

(b) The pre-Markan passion story never refers to the high priest by name. It is as when I say “The President is hosting a dinner at the White House” and everyone knows whom I am speaking of because it is the man currently in office. Similarly the pre-Markan passion story refers to the “high priest” as if he were still in power. Since Caiaphas held office from AD 18-37, this means at the latest the pre-Markan source must come from within seven years after Jesus’ death. This source thus goes back to within the first few years of the Jerusalem fellowship and is therefore an ancient and reliable source of historical information.

So we are dealing with very early sources for the empty tomb.

Lack of legendary embellishments

The empty tomb narrative in the gospels lacks legendary embellishments, unlike later 2nd century forgeries that originated outside of Jerusalem.

The eyewitness testimony of the women

This is the evidence that has been the most convincing to skeptics, and to me as well.

The tomb was probably discovered empty by women. To understand this point one has to recall two facts about the role of women in Jewish society.

(a) Woman occupied a low rung on the Jewish social ladder. This is evident in such rabbinic expressions as “Sooner let the words of the law be burnt than delivered to women” and “Happy is he whose children are male, but woe to him whose children are female.”

(b) The testimony of women was regarded as so worthless that they were not even permitted to serve as legal witnesses in a court of law. In light of these facts, how remarkable must it seem that it is women who are the discoverers of Jesus’ empty tomb. Any later legend would certainly have made the male disciples to discover the empty tomb. The fact that women, whose testimony was worthless, rather than men, are the chief witnesses to the empty tomb is most plausibly accounted for by the fact that, like it or not, they were the discoverers of the empty tomb and the gospels accurately record this.

The earliest response from the Jewish high priests assumes the empty tomb

This report from Matthew 28 fulfills the criteria of enemy attestation, although Matthew is not the earliest source we have. Oh, well.

In Matthew 28, we find the Christian attempt to refute the earliest Jewish polemic against the resurrection. That polemic asserted that the disciples stole away the body. The Christians responded to this by reciting the story of the guard at the tomb, and the polemic in turn charged that the guard fell asleep. Now the noteworthy feature of this whole dispute is not the historicity of the guards but rather the presupposition of both parties that the body was missing. The earliest Jewish response to the proclamation of the resurrection was an attempt to explain away the empty tomb. Thus, the evidence of the adversaries of the disciples provides evidence in support of the empty tomb.

Note how careful Craig is not to imply that the guard tradition is historical, because we can’t prove the guard as a “minimal fact”, since it doesn’t pass the standard historical criteria.

See it used in a debate

You can see the arguments made and defended from criticism in this debate with the atheist scholar James Crossley.

This my favorite resurrection debate.