What happens when we die? Why are we here? How do you live the sort of life that precludes bad things happening to you in the next one? Just a few of the questions I shall be trying and failing to answer at my next podcast live event when I shall be chatting to Feargus O’Connor Greenwood.
I’m a big fan of Feargus. His first book - 180 Degrees: Unlearn the Lies You’ve Been Taught to Believe - is probably the best Key to All Conspiracies there is. Titanic; Yuri Bezemov; Antarctica; Loosh; vaccines; USS Liberty; 9/11; Isaac Kappy; you name them or it and they’re probably there.
But that was just beginning. In his latest book - Spiritual War: Tales of the Unexpected (Part 1) - Greenwood really goes off the deep end. So much so that Greenwood asked: “You SURE you want to do a podcast with me? Maybe you should read the book first.”
Well, I’ve read it and I’m looking forward to our conversation more than ever.
Greenwood and I don’t agree on everything - he’s not a Christian, at least in any conventional sense - but I wouldn’t expect this of any guest I had on my podcast. Sure, on those very rare occasions where there is a total meeting of minds it’s a bonus. Really all I’m after though is interesting ideas, fluently and entertainingly expressed and - key, this - persuasively argued.
I hate to keep harping on about my disappointing encounter with David Icke. But it illustrates the point I’m trying to make so well that I can’t not. Icke and his followers chose to misrepresent our disagreement as the result of my Christian dogmatism. It wasn’t that though. I couldn’t have cared less whether Icke was a Zoroastrian or a Jedi or a Seventh Day Adventist or, as he probably is, a Luciferian serving up microwaved Madame Blavatsky. Where I do draw the line though, is with guests incapable of explaining coherently and engagingly “Here’s what I believe” and “Here’s why.” That was my problem with Icke: he just wasn’t up to the job.
But I’ve certainly no objection when anyone wants to challenge my Christian belief system. It needs challenging. Humility is an underrated Christian virtue, which keeps you honest because one of the questions that underpins it is: “Am I doing it right?” This is why I sometimes argue that the most important line in the entirety of the Psalter is this one from Psalm 51:
The sacrifice of God is a troubled spirit: a broken and contrite heart, O God, shalt thou not despise.
Part of the deal of being a good Christian, it seems to me, is this continual process of self-examination - and self-correction. In order to do that, though, it helps if you know what the deal actually is.
To pluck one of myriad examples from the ether, just how much of your prayer life should be spent venerating the Virgin? If you’re a Roman Catholic or Orthodox (who call the Virgin Mary ‘Theotokos’) the answer will be ‘lots’. But if you’re, say, a Mennonite like my recent podcast guest Terry Wolfe, or you’re a Presbyterian, or an Evangelical, you’ll counter that there is no biblical evidence that Mary is the ‘Queen of Heaven’, let alone that there was ever an Assumption.
So where does that leave you? I’m alive to both arguments, my sympathies often dependent on which person I spoke to last. My Catholic convert friend Gavin Ashenden, for example, makes a moving and beautiful case for the majesty and power of the Virgin, and the floral scent which can betray her presence. The Athonite hermit turned St Paisios was surely closer to God than most of us will ever be - and he was in no doubt of the Virgin’s significance. But suggest this to anyone who takes the Sola Scriptura line and they’ll counter that the elevation of the Virgin to quasi divine status is just rebadged pagan goddess worship. Both camps are devout and sincere. But they can’t both be right surely? And if that’s the case does that mean that one lot are going to burn in hell? Or does God allow a bit of leeway?
Well, not according to the scholarly and biblically infused Terry Wolfe who has read his scriptures closely and come to the conclusion that God is implacable and uncompromising. Which of course sets him at odds with those of the ‘God is love’ school, where Jesus makes everything nice. I know from my psalm reading (111 to be precise; or 110 if you are Catholic or Orthodox) that ‘fear of the Lord is the beginning of wisdom.’ But how much ‘fear’ exactly? And what is meant by ‘fear’, anyway.
Which brings us to another tricky issue: interpreting scripture. Sometimes, it’s pretty obvious what a Bible verse means. At others, you need to apply scholarship and background knowledge to extract the full meaning. Gavin Ashenden provides a good example of this in his superb essay on the episode in Mark 4:39 where Jesus calms the storm on the Sea of Galilee.
Contrary to what most of us might think, Ashenden explains, this is more than just a scene involving ‘an unfortunate accident of the weather.’ The clue is in the Greek.
Mark gives away the metaphysics of the scene in a single word. Describing the disciples’ struggle with the weather in the boat, he uses basanizomenous — βασανιζοµένους. This is not a nautical word. It is the exorcist’s word.
It means tormented. The disciples are being tormented by the storm.
Mark uses the same word elsewhere for the Gerasene demoniac, in Mark 5:7, where the demon cries out to Jesus,
“Do not torment me.”
Mark had perfectly ordinary vocabulary available for hard rowing and bad weather. Instead, he reaches for the word he otherwise reserves for men and spirits under the pressure of hostile power.
In the Greek, Mark is telling us this is a spiritual engagement, not a meteorological one.
When Jesus reaches the disciples, he uses the same register. He does not simply command the wind to drop; he rebukes it.
“He rebuked the wind and said to the sea, ‘Peace, be still’” -Mark 4:39.
Rebuke is the technical term for confronting an unclean spirit. It is the very word Jesus uses when he silences a demon in the Capernaum synagogue (Mark 1:25), and the word used when he casts the spirit out of the boy at the foot of the Mount of Transfiguration (Mark 9:25).
So here’s the rub: if you accept that scripture is subject to interpretation, it follows that you may need ‘experts’ to help you interpret it. But which experts? I’m a huge fan of the late Michael Heiser. (How I wish I’d been able to get him on the pod before his untimely demise!). After reading his The Unseen Realm I was very taken with his theories about the ‘Divine Council’, a kind of heavenly parliament, as hinted at in places like Psalm 82. But there are those, similarly well versed in Greek, Hebrew and scripture, who insist he has got the wrong end of the stick and has read far too much into too little. Again: which side do you choose?
These are just some of the reasons why I am wary of fellow Christians who stridently assert exactly what the deal is. ‘How do you know?’ I want to ask. ‘How can you be so sure?’
I have a lot more to say on this subject - for example, I haven’t yet mentioned my concerns about the Old Testament’s position on circumcision: why would God, having made man in His image, then insist that there was this little bit at the end of the willy chaps are born with which for some reason needed chopping off? - but unfortunately I’m about to go on holiday.
My wife is never very happy when I should be packing and instead I’m in the office tinkering with some article I should have finished days ago on my computer. I’ve just been given a five minute warning. So in the interests of domestic harmony, I’m going to publish an incomplete version and then follow it up with a part two when I get back.
In the meantime, if you’d like to read more of my musings on Christianity, here is a piece I wrote last year.
And if you want to book tickets for my live event with Feargus O’Connor Greenwood on October 8, you can get them here
