Tag Archives: Slavery

Commentary

Paul Copan interviewed on the hard passages of the Old Testament

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How would you respond to all of the troubling stories in the Old Testament, (conquest, slavery, etc.), and the characterizations of God as jealous and angry and vengeful? Paul Copan has written a new book on those topics and more.

From the Evangelical Philosophical Society blog. (H/T Mary)

What surprising thing did he learn while researching the book?

Surprising—and yet not surprising—is the fact that the more deeply I dug into understanding the ancient Near East, the more the biblical text made sense and the more favorable it looked in comparison to other relevant texts in the ancient Near East.  For example, the strong bravado and exaggeration typical of ancient Near East war texts (“leaving alive nothing that breathed”) was used even when lots of the enemy were left standing and breathing!  What’s more, Israel’s warfare—directed at non-combatants in citadels or fortresses (“cities”)—is tame in comparison to other ancient Near Eastern accounts of, say, the Assyrians.
As far as servitude (“slavery”) goes, this was voluntary and contractual rather than forced (unless Israel was dealing with, say, hostile foreign POWs who might be pressed into service to cut wood and carry water).  Yet Israel’s laws prohibited (a) kidnapping, (b) returning runaway (foreign) slaves to their masters, and (c) injuring servants.  If these three Mosaic regulations were observed during by Western colonial powers, slavery would not have emerged and the nineteenth-century history of the United States would have looked much different.

What kinds of questions will people who read the book be able to answer?

While I can’t cover all the territory I would like in this book, I try to address the range of topics that are most pressing and most frequently raised by the critics.  Part I deals with the phenomenon of the New Atheists and their arguments—and their case against the “Old Testament God.”  In fact, as you can see in the table of contents below, I use their quotations as my chapter headings!  In Part II, I deal with issues related to the nature of God: Is God narcissistic?  Why should God get jealous?  How could God command Abraham to sacrifice Isaac?

Part III looks at life in the ancient Near East and how Israel’s laws look in comparison to those of other ancient Near Eastern cultures.  I maintain, first, that while many of Israel’s laws are not ideal (human hard-heartedness is part of the problem, as Matthew 19:8 indicates), they are generally a significant humanizing improvement over other ancient Near Eastern cultures.  God meets his people where they are—with their embedded, fallen moral and social patterns—but he challenges them to greater moral and spiritual heights.  Then I go on to address topics like Israel’s kosher and purity laws, its civil laws and punishments, the treatment of women in Israel, slavery (or better “servitude”) in Israel (and I extend the discussion to include the New Testament), then finally the question of Canaanite “genocide” (which it most certainly is not!) and of whether “religion” produces violence.

In Part IV, I argue that the biblical God serves as the basis for objective moral values and that atheists borrow the metaphysical grounding for human dignity and rights from a theistic worldview in which God makes human beings in his image. Finally, I refer to the role of Jesus Christ as the fulfiller of the Old Testament, who illuminates the Old Testament and puts it into proper perspective.  Moreover, his followers, when living consistently with his teachings, have actually made a remarkable moral impact on the world which scholars in both the East and the West, both Christian and non-Christian, acknowledge.

If some of you are following my debates on Facebook, then you know that I am using this argument against one of the atheists I am currently debating on the topic of spanking. Never, ever let an atheist get away with making moral statements. Moral statements are meaningless in an atheistic universe.

Paul Copan’s new book might be worth picking up because I don’t have anything on that topic. Not many people ask me questions like that, but maybe that’s God’s grace since I would not be able to answer them well anyway. Usually when I read something, he sometimes gives me that question from someone the very same week. It’s very interesting when this happens. But that’s what I mean when I say relationship with God. I mean we work together.

By the way, if you are looking for some good apologetics books for Christmas, take a look at this list at Apologetics 315.

Podcasts

MUST-HEAR: A great debate on whether the Bible condones slavery

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From Justin Brierley and the Unbelievable radio show, also known as the “If You Like” radio show.

Topic: “Does the Bible Condone Slavery?”

The MP3 file is here.

Details:

The Bible is often criticised for either supporting or not condemning the institution of slavery.  So how should we treat portions of Scripture in both the Old and New Testaments that relate to slavery?  Why does the Old Testament contain laws regarding the treatment of slaves? Does Paul condemn or affirm the institution?

Bob Price is a former US church minister whose doubts about the Bible led him to ultimately reject evangelical Christian faith.  He says that the Bible is a book that reflects the time it was written in.  Slavery was acceptable and the early Christians regrettably followed suit, and did not challenge the prevailing status quo.

David Instone-Brewer is a New Testament Scholar at Tyndale House, Cambridge.  He says that, in its cultural context, the Bible goes as far as it can towards an anti-slavery message and that Christians have been at the forefront of anti-slavery movements.

My previous post on this topic is here.

My thoughts

This debate is the greatest debate I have heard in months! This is that Robert M. Price guy who is an expert in the historical Jesus who hates evangelical Christianity and has 2 PhDs. He’s extremely radical. But in this debate he was totally awesome. He was so easy to listen to, and he made perfect sense. Everything he said was moderate and reasonable.

And the Christian guy that Justin lined up was solid and well-prepared. About two-thirds of the time, the Christian they get is some useless pastor with no training. But this time Justin got a great scholar – winsome and informed. He made our side look good.

Related goodness

I noticed that Brian Auten linked to this Tawapologetics review of Rodney Stark’s book on history and Christianity, and it includes a section on Christianity and the practice of slavery. In my home, we have all of Rodney Stark’s books on our bookshelf.

Here are the main points from the slavery part:

  • First, slavery has been an institution in human cultures since before the Egyptian pyramids, all around the world.
  • Second, while European nations did delve into widespread slavery, the Church was hardly complicit in the practice.
  • Third, how monotheism provided the moral framework to condemn and outlaw slavery.
  • Fourth, details on the formation of the anti-slavery movement and Christianity’s involvement in it.
  • Fifth, enlightened secularism had little impact on the abolitionist cause.

I knew some of that stuff already from reading about the history of slavery and the abolition movement in Thomas Sowell books. But if you don’t know about it, you should read the book review.

Commentary

George Will explains how Democrats favor increasing dependency on government

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Article here in the Boston Herald. (H/T Dad)

Excerpt:

For congressional Democrats, expanding dependency on government is an end in itself. They began the Obama administration by expanding the State Children’s Health Insurance Program. It was created for children of the working poor, but the expansion made millions of middle-class children eligible – some in households earning $125,000. The aim was to swell the number of people who grow up dependent on government health care.

Many Democrats favor – as Barack Obama did in 2003 – a “single-payer” health insurance system, which means universal dependency on government. The “public option” insurance proposal was to be a step toward that. So was the proposed “alternative” of making 55- to 64-year-olds eligible for Medicare. Both of these dependency multipliers will be revived.

The government used TARP funds not for their stipulated purpose of buying banks’ “toxic assets,” but to pull auto companies and other economic entities into the spreading web of dependency. Servile – because dependent – banks were pliable during the farce of Chrysler’s bankruptcy, but secured creditors resisted when settled law was disregarded. Nevertheless, those creditors received less per dollar than did an unsecured creditor, the United Auto Workers, which relishes dependency on government as an alternative to economic realism.

Democrats’ financial “reforms” may aim to reduce financial institutions to dependent appendages of the government. By reducing banks to public utilities, credit, which is the lifeblood of capitalism, could be priced and allocated by government.

Many Democrats, opposing the Supreme Court, advocate new campaign finance “reforms” that will further empower government to regulate the quantity, timing and content of speech about government. Otherwise voters will hear more such speech than government considers good for them. Such paternalism is American progressivism’s oldest tradition.

The Democrats aren’t the party of making the little guy bigger, they’re the part of making the little guy even smaller than he is right now.

Bigger government means smaller individuals

Consider this article about food stamps from the New York Times. (H/T Protein Wisdom via ECM)

Excerpt:

A decade ago, New York City officials were so reluctant to give out food stamps, they made people register one day and return the next just to get an application. The welfare commissioner said the program caused dependency and the poor were “better off” without it.

Now the city urges the needy to seek aid (in languages from Albanian to Yiddish). Neighborhood groups recruit clients at churches and grocery stores, with materials that all but proclaim a civic duty to apply — to “help New York farmers, grocers, and businesses.” [note who is missing from that list … ed.] There is even a program on Rikers Island to enroll inmates leaving the jail.

“Applying for food stamps is easier than ever,” city posters say.

[…]The drive to enroll the needy can be seen in the case of Monica Bostick-Thomas, 45, a Harlem widow who works part-time as a school crossing guard. Since her husband died three years ago, she has scraped by on an annual income of about $15,000.

But she did not seek help until she got a call from the Food Bank of New York City, one of the city’s outreach partners. Last year, she balked, doubting she qualified. This year, when the group called again, she agreed to apply. A big woman with a broad smile, Ms. Bostick-Thomas swept into the group’s office a few days later, talking up her daughters’ college degrees and bemoaning the cost of oxtail meat.

“I’m not saying I go hungry,” Ms. Bostick-Thomas said. “But I can’t always eat what I want.”

It is not good for people to depend on the government. It turns adults into children. People need to live with the results of their own decisions and not expect to be bailed out by their neighbors. For those of us who are concerned about poverty, we should solve the problem ourselves by private charity. Just taking an interest in your neighbor is a good thing.