CrossLinks Topical Index - SC


scale armor : archaeology - scale armor
scale armor - archaeology : archaeology - scale armor
scales : measure - just
scales - honest : measure - just
scandal : crucifixion - offense
scandal - crucifixion : crucifixion - offense
scandalon : offense - rock of
scandalon - stone of offense : offense - rock of
scape goat : exegesis - Lev._16:8
scape goat - exegesis : exegesis - Lev._16:8
scapegoat : scapegoat - Azazel ; scapegoat - reached wilderness ; Lev. 16:8; Lev. 16:20-22; Isa. 53:4; Isa. 53:6

"When he [the high priest] was finished with the atonement sacrifice, a goat was released into the wilderness. This “scapegoat” symbolized the carrying away of Israel’s sins (Leviticus 16:8-10,20-22,29-35)." Ref-1326, p. 46.


scapegoat - Azazel : Lev. 16:8; Lev. 16:26

"The apparently difficult name of “Azazel” [for “the scapegoat”] from Lev. 16:8 is simply interpreted by breaking it down into two words: `az (from `ez = goat) and `azel (from `azal` = to go away). Thus this expression is interpreted as “the goat who goes away” (i.e. into the desert). Lev. 16:26 should not be translated as “And whoever leads away the goat for Azazel, . . .” but rather as “And whoever leads away the goat as Azazel, . . .” This interpretation is retained in the very varied use of the Hebrew particle le-. On the three further interpretive attempts, which, in spite of their problems, have circulated amongst interpreters today, cf.: VAN-GEMEREN, New International Dictionary of Old Testament Theology & Exegesis, Vol. III, pp. 362-364 as well as the detailed bibliographical references given there." Ref-1404, p. 197n154.


scapegoat - reached wilderness : Lev. 16:10; Isa. 1:18

✪ Yoma 6:8 "A. They said to the high priest, ‘The goat has reached the wilderness.’ B. Now how did they know that the goat had come to the wilderness? C. They made sentinel posts, and waved flags, so they might know that the goat had reached the wilderness. D. Said R. Judah, ‘Now did they not have a more impressive sign than that? From Jerusalem to Bet Hiddudo is three miles. They can walk a mile, come back a mile, and wait sufficient time to walk a mile, and so they will know that the goat has reached the wilderness.’ E. R. Ishmael says, ‘Now did they not have another sign? There was a crimson thread tied to the door of the sanctuary. When the goat had reached the wilderness, the thread would turn white, for as it says, ‘Though your sins be as scarlet, they shall be as white as snow’" Ref-0041, Isa. 1:18


scarce : tribulation - great
scarce - living : tribulation - great
scarlet : scarlet - riches; tola - worm
scarlet & hyssop : Ex. 24:8; Lev. 14:4; Num. 19:6; Heb. 9:19
scarlet - riches : Lam. 4:5
scarlet - worm : tola - worm
scars : scars - Jesus’ permanent
scars - Jesus’ permanent : Ps. 22:16; Zec. 12:10; Zec. 13:6 (?); John 20:20; John 20:27; Rev. 5:6

✪ Questionable: Zec. 13:6 (?);


scattering : dispersion - Israel
scattering - Israel : dispersion - Israel
scepter : messianic prophecy - time of arrival ; scepter - of wickedness; Gen. 49:10; Num. 24:7; Ps. 45:6; Ps. 110:1; Eze. 21:10
scepter - depart : messianic prophecy - time of arrival
scepter - of wickedness : Ps. 125:3
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. I. New York, NY: Christian Literature Company : Ref-0551
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. I. New York, NY: Christian Literature Company - Logos-0311 : Ref-0551
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. II. New York, NY: Christian Literature Company : Ref-0552
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. II. New York, NY: Christian Literature Company - Logos-0312 : Ref-0552
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. III. New York, NY: Christian Literature Company : Ref-0553
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. III. New York, NY: Christian Literature Company - Logos-0313 : Ref-0553
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. IV. New York, NY: Christian Literature Company : Ref-0554
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. IV. New York, NY: Christian Literature Company - Logos-0314 : Ref-0554
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. IX. New York, NY: Christian Literature Company : Ref-0555
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. IX. New York, NY: Christian Literature Company - Logos-0315 : Ref-0555
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. V. New York, NY: Christian Literature Company : Ref-0556
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. V. New York, NY: Christian Literature Company - Logos-0316 : Ref-0556
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. VI. New York, NY: Christian Literature Company : Ref-0557
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. VI. New York, NY: Christian Literature Company - Logos-0317 : Ref-0557
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. VII. New York, NY: Christian Literature Company : Ref-0558
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. VII. New York, NY: Christian Literature Company - Logos-0318 : Ref-0558
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. VIII. New York, NY: Christian Literature Company : Ref-0559
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. VIII. New York, NY: Christian Literature Company - Logos-0319 : Ref-0559
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. X. New York, NY: Christian Literature Company : Ref-0560
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. X. New York, NY: Christian Literature Company - Logos-0320 : Ref-0560
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. XI. New York, NY: Christian Literature Company : Ref-0561
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. XI. New York, NY: Christian Literature Company - Logos-0321 : Ref-0561
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. XII. New York, NY: Christian Literature Company : Ref-0562
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. XII. New York, NY: Christian Literature Company - Logos-0322 : Ref-0562
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. XIII. New York, NY: Christian Literature Company : Ref-0563
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. XIII. New York, NY: Christian Literature Company - Logos-0323 : Ref-0563
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. XIV. New York, NY: Christian Literature Company : Ref-0564
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. XIV. New York, NY: Christian Literature Company - Logos-0324 : Ref-0564
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. I. New York, NY: Christian Literature Company : Ref-0565
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. I. New York, NY: Christian Literature Company - Logos-0325 : Ref-0565
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. II. New York, NY: Christian Literature Company : Ref-0566
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. II. New York, NY: Christian Literature Company - Logos-0326 : Ref-0566
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. III. New York, NY: Christian Literature Company : Ref-0567
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. III. New York, NY: Christian Literature Company - Logos-0327 : Ref-0567
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. IV. New York, NY: Christian Literature Company : Ref-0568
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. IV. New York, NY: Christian Literature Company - Logos-0328 : Ref-0568
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. IX. New York, NY: Christian Literature Company : Ref-0573
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. IX. New York, NY: Christian Literature Company - Logos-0333 : Ref-0573
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. V. New York, NY: Christian Literature Company : Ref-0569
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. V. New York, NY: Christian Literature Company - Logos-0329 : Ref-0569
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. VI. New York, NY: Christian Literature Company : Ref-0570
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. VI. New York, NY: Christian Literature Company - Logos-0330 : Ref-0570
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. VII. New York, NY: Christian Literature Company : Ref-0571
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. VII. New York, NY: Christian Literature Company - Logos-0331 : Ref-0571
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. VIII. New York, NY: Christian Literature Company : Ref-0572
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. VIII. New York, NY: Christian Literature Company - Logos-0332 : Ref-0572
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. X. New York, NY: Christian Literature Company : Ref-0574
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. X. New York, NY: Christian Literature Company - Logos-0334 : Ref-0574
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. XI. New York, NY: Christian Literature Company : Ref-0575
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. XI. New York, NY: Christian Literature Company - Logos-0335 : Ref-0575
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. XII. New York, NY: Christian Literature Company : Ref-0576
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. XII. New York, NY: Christian Literature Company - Logos-0336 : Ref-0576
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. XIII. New York, NY: Christian Literature Company : Ref-0577
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. XIII. New York, NY: Christian Literature Company - Logos-0337 : Ref-0577
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. XIV. New York, NY: Christian Literature Company : Ref-0578
Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. XIV. New York, NY: Christian Literature Company - Logos-0338 : Ref-0578
Schaff, P., & Schaff, D. S. (1910). History of the Christian church. : Ref-0579
Schaff, P., & Schaff, D. S. (1910). History of the Christian church. - Logos-0339 : Ref-0579
Schaff, Philip, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series, Volume III: Theodoret, Jerome, Gennadius, Rufinus: Historical Writings, Etc. : Ref-1312
Schaff, Philip, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series, Volume III: Theodoret, Jerome, Gennadius, Rufinus: Historical Writings, Etc. - A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series, Volume III: Theodoret, Jerome, Gennadius, Rufinus: Historical Writings, Etc., Philip Schaff, Henry Wace - Wace, Henry, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series, Volume III: Theodoret, Jerome, Gennadius, Rufinus: Historical Writings, Etc. : Ref-1312
Schaff, Philip, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series, Volume III: Theodoret, Jerome, Gennadius, Rufinus: Historical Writings, Etc. - Logos-0687 : Ref-1312
Schaff, Philip, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series, Volume III: Theodoret, Jerome, Gennadius, Rufinus: Historical Writings, Etc. - Logos-0687 - Wace, Henry, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series, Volume III: Theodoret, Jerome, Gennadius, Rufinus: Historical Writings, Etc. : Ref-1312
Schaff, Philip, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series, Volume III: Theodoret, Jerome, Gennadius, Rufinus: Historical Writings, Etc. - Wace, Henry, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series, Volume III: Theodoret, Jerome, Gennadius, Rufinus: Historical Writings, Etc. : Ref-1312
Schaff, Philip, Creeds of Christendom : Ref-0902
Schaff, Philip, Creeds of Christendom - Creeds of Christendom, Philip Schaff : Ref-0902
Schaff, Philip, Creeds of Christendom - Creeds of Christendom, Philip Schaff - SS-0019 : Ref-0902
Schaff, Philip, Creeds of Christendom - SS-0019 : Ref-0902
Schaff, Philip, ed., Didache : Ref-1362
Schaff, Philip, ed., Didache - The Teaching of the Twelve Apostles (Jerusalem Manuscript) : Ref-1362
Schaff, Philip, History of the Christian Church : Ref-0897
Schaff, Philip, History of the Christian Church - History of the Christian Church, Philip Schaff : Ref-0897
Schaff, Philip, History of the Christian Church - History of the Christian Church, Philip Schaff - SS-0013 : Ref-0897
Schaff, Philip, History of the Christian Church - SS-0013 : Ref-0897
Schaff, Philip. History of the Christian Church : Ref-0124
Schaff, Philip. History of the Christian Church - History of the Christian Church : Ref-0124
Scherman, Nosson and Irving I. Stone, Tanach : Ref-0196
Scherman, Nosson and Irving I. Stone, Tanach - The Stone Edition : Ref-0196
Schiff, Stacy, The Witches: Suspicion, Betrayal, and Hysteria in 1692 Salem : Ref-1406
Schiff, Stacy, The Witches: Suspicion, Betrayal, and Hysteria in 1692 Salem - The Witches: Suspicion, Betrayal, and Hysteria in 1692 Salem, Stacy Schiff : Ref-1406
Schlegel, William, Satellite Bible Atlas : Ref-1482
Schlegel, William, Satellite Bible Atlas - 2nd ed. : Ref-1482
Schmitt, John W., Messiah's Coming Temple : Ref-1383
Schmitt, John W., Messiah's Coming Temple - Laney, J. Carl, Messiah's Coming Temple : Ref-1383
Schmitt, John W., Messiah's Coming Temple - Laney, J. Carl, Messiah's Coming Temple - Messiah's Coming Temple, John W. Schmitt, J. Carl Laney : Ref-1383
scholarly : apostasy - scholarly
scholarly - apostasy : apostasy - scholarly
scholarship : faith - academics over
scholarship - over ministry : faith - academics over
school : archaeology - Tyrannus - school
school - Tyrannus : archaeology - Tyrannus - school
School of Obedience, The, Murray : Ref-1049
School of Obedience, The, Murray - Cross-0120 - Murray, School of Obedience, The : Ref-1049
School of Obedience, The, Murray - Murray, School of Obedience, The : Ref-1049
science : Augustine - creation ; divinity - science ; evolution - science doesn't require ; evolution - scientific? ; miracles - science and ; science - censorship ; science - cosmology ; science - faith in ; science - fundamentalism ; science - geocentric system ; science - historical vs. operational ; science - Islamic; science - limits ; science - natural law ; science - natural law superintended ; science - religion - opposed? ; science - revolution ; science - theory - of everything; technology - man’s ability
science - abilities - man : technology - man’s ability
science - Augustine : Augustine - creation
science - censorship : Gen. 1:1

"As Professor Evelleen Richards from the University of New South Wales stated on ABC Radio: Science . . . is not so much concerned with truth as it is with consensus. What counts as “truth”? is what scientists can agree to count as truth at any particular moment in time . . . [Scientists] are not really receptive or not really open-minded to any sorts of criticisms or any sorts of claims that actually are attacking some of the established parts of the research (traditional) paradigm -- in this case neo-Darwinism -- so it is very difficult for people who are pushing claims that contradict the paradigm to get a hearing. They'll find it difficult to [get] research grants; they'll find it hard to get their research published; they'll, in fact, find it very hard. . . . As Robert Higgs put it: Researchers who employ unorthodox methods or theoretical frameworks have great difficulty under modern conditions in getting their findings published in the “best” journals or, at times, in any scientific journal. Scientific innovators or creative eccentrics always strike the great mass of practitioners as nut cases -- until it becomes impossible to deny their findings, a time that often comes only after one generation's professional ring-masters have died off. Science is an odd undertaking: everybody strives to make the next breakthrough, yet when someone does, he is often greeted as if he were carrying the ebola virus. Too many people have too much invested in the reigning ideas; for those people an acknowledgment of their own idea's bankruptcy is tantamount to an admission that they have wasted their lives. Often, perhaps to avoid cognitive dissonance, they never admit that their ideas were wrong." Andrew Kulikovsky, Creationism, science and peer review, Ref-0784, 22(1) 2008, 44:49, p. 47. "Thus, Bauman concludes: Whether we want to admit it or not, there is a remarkably comprehensive scientific orthodoxy to which scientists must subscribe if they want to get a job, get a promotion, get a research grant, get tenured, or get published. If they resist they get forgotten." Andrew Kulikovsky, Creationism, science and peer review, Ref-0784, 22(1) 2008, 44:49, p. 48. "The old folks won't let go of Darwinism. Progress depends on the young, biologists whose names you’ve not yet heard whispered. It's another way of saying, with Max Planck, that "Science advances one funeral at a time."" David Kinghoffer, Darmouth Physicist: WHen Science Shades Over Into Faith, Evolution News and Views, November 3, 2014. [http://www.evolutionnews.org/2014/11/dartmouth_physi090851.html] accessed 20141104. "The willingness of physical scientists to explore such strategies in thought might suggest to a perceptive psychoanalyst a desire not so much to discover a new idea as to avoid an old one." Ref-1386, loc. 1607.


science - cosmology : Gen. 1:1

"OK, so God is arguably more complex and thus less probable than the physical universe. But by what logic must we accept that one highly improbable entity exists (the universe) while another highly improbable entity (God) does not exist — simply because he is too complex or organized to do so? In my neck of the woods they call that special pleading (when they are feeling polite)." Ref-1341, loc. 277. "Because cause and effect is only proven for the physical world, we can no longer insist that cause and effect are relevant when it comes to the origin of a spiritual entity like God. Therefore God doesn’t have to have a cause — he can be the ultimate uncaused cause, a being whom no one made." Ref-1341, loc. 295-297. "although philosophical arguments like the cosmological, teleological and moral ‘proofs’ of God retain their power, they have certain drawbacks. One problem is that even if we find these arguments convincing we finish up with a strictly utilitarian God — one whose nature is limited to certain lowest-common-denominator attributes. He is the primal cause, the cosmic designer and the fount of morality, but perhaps that is all he is." Ref-1341, loc. 864-865. "The ‘hypothesis of God’ means that the assumption ‘God exists’ is a starting point for enquiry of all kinds — historical, theological, scientific, aesthetic and more. Any attempt to lock God up in a box, whatever its shape, will inevitably lead to contradictions and failed hypotheses. It’s like replacing a house (three dimensional) by the architect’s plans of the house (two dimensional) and then trying to open the front door and step inside. By removing any of the ‘dimensions’ of God — by including him entirely within the material world or diligently excluding him from it — we reduce the hypothesis of God to a caricature of God." Ref-1341, loc. 902. "Read any popular book on cosmology or time and you’ll find yourself tripping over universes by the dozen. It is almost taken for granted that we exist not so much in a universe as in a ‘multiverse’. So, what do we know about these other universes or, in Stenger’s case, this eternally prior universe? Precisely and absolutely nothing . . ." Ref-1341, loc. 1962. "to invoke an invisible, inaccessible, eternal and totally unknowable prior universe as the material cause of the one we know, can hardly be dignified as a ‘scientific’ account of origins. Science fiction and pop-science can get away with such speculations but real science demands a little more evidence." Ref-1341, loc. 1971.


science - divinity : divinity - science
science - evolution - not required : evolution - science doesn't require
science - evolution - testable? : evolution - scientific?
science - faith in :

"The Landscape has, after all, been brought into existence by assumption. It cannot be observed. It embodies an article of faith, and like so much that is a matter of faith, the Landscape is vulnerable to the sadness of doubt. There are by now thousands of professional papers about the Landscape, and reading even a handful makes for the uneasy conviction that were physicists to stop writing about the place, the Landscape, like Atlantis, would stop existing—just like that." Ref-1386, loc. 1572. "No less than the doctrines of religious belief, the doctrines of quantum cosmology are what they seem: biased, partial, inconclusive, and largely in the service of passionate but unexamined conviction." Ref-1386, paras. 1293-1294 "The wave function of the universe is designed to represent the behavior of the universe—all of it. It floats in the void—these metaphors are inescapable—and passes judgment on universes. Some are probable, others likely, and still others a very bad bet. Nonetheless, the wave function of the universe cannot be seen, measured, assessed, or tested. It is purely a theoretical artifact. Physicists have found it remarkably easy to pass from speculation about the wave function of the universe to the conviction that there is a wave function of the universe. This is nothing more than an endearing human weakness. Less endearing by far is their sullen contempt toward religious argument when it is engaged in precisely the same attempt to reach by speculation what cannot be grasped in any other way." Ref-1386, loc. 1250. "Schrödinger’s cat is a part of the mythology of quantum theory, and according to the Copenhagen interpretation, it is there for the count, because no one can imagine how to get rid of the poor creature. For this reason any number of physicists have endeavored to get rid of the Copenhagen interpretation instead." Ref-1386, loc. 1240. "Materialists have always hoped that by going downward, they would at last reach the ultimate level of analysis and so the place where Nature reveals her ontological essentials by means of a finite number of elementary particles. This is a matter of faith. It is entirely possible that there may be as many elementary particles as there is funding available to investigate them." Ref-1386, loc. 721. "Curiously enough, while Western science is saturated in faith, Western scientists remain incapable of seeing that faith itself, whether religious or scientific, is inherently vulnerable to doubt." Ref-1386, loc. 639. "If nothing else, the attack on traditional religious thought marks the consolidation in our time of science as the single system of belief in which rational men and women might place their faith, and if not their faith, then certainly their devotion. From cosmology to biology, its narratives have become the narratives. They are, these narratives, immensely seductive, so much so that looking at them with innocent eyes requires a very deliberate act. And like any militant church, this one places a familiar demand before all others: Thou shalt have no other gods before me." Ref-1386, loc. 214.


science - fundamentalism : Gen. 1:1

"nowhere, at present, is the fundamentalist tendency more prevalent and indurated than in certain quarters of the scientific community, or among those who look exclusively to the sciences for guidance in this world. It is astonishing, really (and evidence that a good scientific education can still leave a person's speculative aptitudes entirely undeveloped), how many very intelligent scientists cling to an illogical, inflexible, and fideistic certainty that empirical science should be regarded not only as a source of factual knowledge and theoretical hypotheses but as an arbiter of values or of moral and metaphysical truths. At other times, however, it can take the form of a chilling conviction that the advance of the sciences, under any circumstances, is its own justification, and that all moral values are therefore in some sense corrigible and elective." Ref-1290, pp. 231-232.


science - geocentric system : Gen. 1:1

"Ptolemy (whose full name was Claudius Ptolemaeus) was an Egyptian of great learning and genius. He is famous as the author of the Ptolemaic System of Astronomy, which was universally accepted by men of science until supplanted by the System of Copernicus, devised in the 16th century, and improved later on by Sir Isaac Newton. Ptolemy has left on record a “Canon” or list of Persian Kings from Alexander the Great of Macedon. Upon this “canon” all modern chronologists have built their systems, and this for the simple reason that there is nothing else, apart from the Bible, for them to build on." Ref-1298, p. 5. "this geocentric system was the product not of religious faith but of Greek science! Anaximander (sixth century BC) taught that the Earth was a cylinder situated at the centre of the universe. The Pythagoreans disputed the centrality of the Earth, holding that it was in motion around an unseen fire, but Plato (fifth century BC) believed that the Earth was a sphere, stationary at the centre of the universe and orbited by the stars and planets. Greek astronomy eventually settled for the geocentric ‘Ptolemaic system’ — proposed by Claudius Ptolemaeus during the second century AD and accepted by all and sundry until the ‘Copernican revolution’ in the sixteenth century, when geocentricity was finally put to rest. But then, the headline: ‘Sixteenth-century science disproves second-century science!’ doesn’t read as well as: ‘Sixteenth-century science disproves religious belief!’" Ref-1341, loc. 1102. "However, this evidence is showing, on a very broad scale, something that some have believed for a long time. If these maps are correct, they indicate that the universe is isotropic but not homogeneous. Therefore the evidence would seem to indicate that the cosmological principle is wrong. That means that the universe has a unique centre. And we are somewhere near that centre." Ref-0813, p. 85. "However, creationist physicist Russell Humphreys has pointed out that since we can see these quantized galaxy redshifts in every direction, and at the same discrete intervals, this means that the galaxies must lie on the surfaces of a series of concentric “shells,” with each “shell” corresponding to a peak abundance in the redshift distribution. Humphreys further points out that the only way we could see this pattern is if we were at or near the center of it. If we were a long way from the center then the patter would be lost. Thus, our galaxy could well be at or near the center of the universe." Ref-0814, p. 135."The Wilkinson Microwave Anisotropy Probe (WMAP) produced detailed maps of the CMBR, collected in 2002. While some commentators loudly proclaimed that the results confirmed the big-bang theory, there were other observations that didn't fit. For example, when the data is projected onto a sphere, representing the way it was collected (i.e., from every direction in space) then the components of it called the “octopole and quadrupole components” produce a perfect pattern of cosmic north and south poles and a cosmic equator. Dr. Max Tegmark of the University of Pennsylvania, who processed the image, called the result “bizarre.” “It could be telling us something about the shape of space on the largest scales. We did not expect this and we cannot yet explain it,” he said. If they could only allow the possibility that we might be at or near the center of the universe, then perhaps they could explain it! The fourth line of evidence is the recent large-scale map of the galaxies, known as the Sloan Digital Sky Survey (SDSS). It reveals a picture of the universe completely opposed to the cosmological principle. The galaxies appear to be distributed in concentric shells focused on our galaxy, and they are far more dense close in than farther out. A big-bang universe would not produce concentric shells around our location in the sky, and the density of galaxies should increase, not decrease, as you look back in time -- because the galaxies were supposedly much closer together in the past." Ref-0814, pp. 135-136. "This arrangement of galaxy red-shifts is called quantization. It has been reported in the astronomy literature for over 25 years now. At first, the data was challenged, but more observational work has demonstrated that pattern clearly. Humphreys shows, using simple geometric calcuations, that this ‘concentric shelled’ arrangement of galaxies should not be visible to us unless we are located at, or very close to, the cosmic centre. Thus, the simplest interpretation of this observation is that the universe does indeed have a centre, and the Milky Way is very close to it. Humphreys calls this view of the universe the ‘galactocentri model’ . . . " David Demick and Carl Wieland, In the middle of the action, Ref-0028 28(1) December 2005-February 2006, p. 55.


science - historical vs. operational :

"Nye kept restating that it is only creationists who use the distinction between operational and historical science. But this is simply not true (should we be surprised) because it is evolutionists who make this distinction themselves. For example the prominent atheistic, evolutionist Harvard Professor, Dr E.O. Wilson said: “If a moving automobile were an organism, functional biology would explain how it is constructed and operates, while evolutionary biology would reconstruct its origin and history—how it came to be made and its journey thus far.” [Wilson, E. O., From so Simply a Beginning, Norton, 2006, pg. 12.] This is not an isolated quote. Prominent atheistic biologist Ernst Mayr wrote: “Evolutionary biology, in contrast with physics and chemistry, is a historical science—the evolutionist attempts to explain events and processes that have already taken place. Laws and experiments are inappropriate techniques for the explication of such events and processes. Instead one constructs a historical narrative, consisting of a tentative reconstruction of the particular scenario that led to the events one is trying to explain.” [Mayr, Ernst (1904–2005), Darwin’s Influence on Modern Thought, based on a lecture that Mayr delivered in Stockholm on receiving the Crafoord Prize from the Royal Swedish Academy of Science, 23 September 1999; published on ScientificAmerican.com, 24 November 2009]" Lita Cosner, Scott Gillis, Keaton Halley Clash over worldviews: An analysis of the Ham/Nye debate [http://creation.com/ham-nye-debate] accessed 20140205. "The presumption that the laws of physics (as we know them now) operated and that external influences are excluded (closed universe). The problem with this way of reasoning is that physics is applied to metaphysics. Penetrating into data of the primeval world can hardly be done in a scientific way, and belongs to the realm of suppositions and premises. Science can only speculate about primeval history on the basis of theory. These theories can presume either continuity or discontinuity with the present world; theistic involvement or exclusively material factors. They belong to the realm of metaphysical choices. This is a reality for the religious, agnostics and atheists alike." Benno A. Zuiddam, Early Church Fathers on creation, death and eschatology, Ref-0784 28(1) 2014, 77-83, p. 77. "Evolutionary biology, in contrast with physics and chemistry, is a historical science—the evolutionist attempts to explain events and processes that have already taken place. Laws and experiments are inappropriate techniques for the explication of such events and processes. Instead one constructs a historical narrative, consisting of a tentative reconstruction of the particular scenario that led to the events one is trying to explain." Ernst Mayr, Darwin's Influence on Modern Thought, [https://www.scientificamerican.com/article/darwins-influence-on-modern-thought/] accessed 20171120. "Although the popular image of science is dominated by physics and engineering achievements, the reality in many areas is much closer to weather forecasting" Ref-1561, par. 431.


science - Islamic : "from the end of the ninth century to the middle of the thirteenth the Islamic world enjoyed a genuine measure of scientific superiority over Western and even perhaps Byzantine Christendom. But, that said, one ought not to exaggerate what that superiority amounted to. There were some improvements in those few fields where late Hellenistic science had still been somewhat active, such as optics, the astronomical calculation of the calendar, and the configuration of the astrolabe. But there were no improvements upon Aristotelian science, nor was there any real break with the Ptolemaic system. Medicine, thanks to the Nestorian Christian tradition, was well developed and in some ways may have surpassed that of the Byzantine Empire (though that is debatable). But of technological development there was practically none. A few astronomical observatories were built in the Muslim empire, late in the Middle Ages, but only two of them were not destroyed within a few years of their construction for supposedly religious reasons. The Islamic world could boast four and a half centuries of scientific preeminence, it is true, but no more progress than a moderately clever undergraduate today could assimilate in less than a single academic year. In large part, this was merely the consequence of the condition of the Hellenistic science that the Muslim world inherited: its vitality long exhausted, its inventiveness all but nonexistent, its methods (to the degree that it had any) practically useless." Ref-1290, p. 71.; Gen. 1:1
science - limits : Gen. 1:1

"science can describe the fundamental structures of matter, energy, space and time but can hardly be said to explain them." Ref-1341, loc. 323. "far from explaining everything, science actually ‘explains’ nothing. What science does is describe the world and its phenomenology in terms of its own specialized concepts and models — which provide immensely valuable insights but become increasingly non-intuitive as we dig ever deeper into the nature of physical reality." Ref-1341, loc. 341. "A genuine explanation, I suggest, would consist of a train of reasoning that leads back only to premises that are intuitive or self-evident. But scientific ‘explanations’ definitely don’t do that." Ref-1341, loc. 372. "Before long it became evident that there existed a veritable zoo of esoteric short-lived particles — mesons of various kinds together with ‘anti-particles’ like positrons (‘electrons’ with a positive charge) and neutrinos (particles with virtually zero mass that can pass clean through the earth from one side to the other without hitting anything — there’s marksmanship for you). Then, much more recently, ultra-high energy ‘atom smashers’ showed that even protons and neutrons are not ‘fundamental’ at all but are themselves composed of ‘quarks’, which come in all shapes and sizes. There are up-quarks, down-quarks, top-quarks, bottom quarks, charm-quarks, strange-quarks — here a quark, there a quark. It’s more like old MacDonald’s farm than a zoo." Ref-1341, loc. 611. "A further example of circular argument is the idea promoted by some atheists that ‘science disproves the existence of God’. The assertion is based on the claim that science presents no evidence for the existence of supernatural forces or phenomena. It sounds plausible until you look a little more closely. The argument can be expressed as a syllogism as follows:" Ref-1341, loc. 801. "1. Science is the study of the physical universe. 2. Science produces no evidence for the existence of non-physical entities. 3. Therefore non-physical entities such as God do not exist. Again the fallacy is clear. In point (1) ‘science’ is defined as the study of the physical or material world. This statement thereby excludes by definition any consideration by science of non-physical causes or events." Ref-1341, loc. 804. "If the remit of science is deliberately restricted to the physical realm, the fact that science (so defined) tells us nothing about God has no bearing whatever on his existence or non-existence, as most scientists recognize." Ref-1341, loc. 813. "Dennett's belief that no one need take seriously any claim that cannot be tested by scientific method is merely fatuous. By that standard, I need not believe that the battle of Salamis ever took place, that the widower next door loves the children for whom he tirelessly provides, or that I might be wise to trust my oldest friend even if he tells me something I do not care to hear." Ref-1290, p. 10. "What distinguishes modernity from the age of Christendom is not that the former is more devoted to rationality than was the latter but that its rationality serves different primary commitments (some of which-"blood and soil," the "master race," the "socialist Utopia"-produce prodigies of evil precisely to the degree that they are "rationally" pursued)." Ref-1290, p. 101. "The claim that, given time, science will explain everything is simply the atheist’s version of the God of the gaps. The gaps in our knowledge can be plugged, they say, by future (but as yet unknown) scientific advances. Thus the ‘God of the gaps’ is simply replaced by the ‘future science of the gaps’ — same gaps, different deity." Ref-1341, loc. 1508. ". . . given the way in which the history in the Bible is authenticated by the Lord Jesus Christ, the Creator Himself, we should therefore think carefully before assuming that a seeming ‘fact’ should overturn the authority of the Word of God. In a world in which we have been stunned by the notions of relativity, and mystified by the counter-intuitive results of quantum mechanics, is it not more likely that there is an explanation we have not thought of yet?" Ref-0813, pp. 12-13. "The oft-repeated claim that science can (or will eventually) ‘explain everything’ is highly suspect. For in what sense does science explain anything? Only by discovering the laws that govern the events to be explained." Ref-1341, loc. 2251. "Outside the expanding boundaries of the primordial cosmos there was neither space nor time, so let’s call this region external to the cosmos ‘void-zero’. . . . void-zero has no physical or material properties . . . Void-zero is the eternally pre-existent, non-physical framework in which the physical universe began and must, by definition, lie beyond the reach and remit of science." Ref-1341, loc. 2468,2471,2474. "It has also been a long-held view that while nature teaches us many truths, the only way we can know that our truths of nature are actually true, is by the confirmation of Scripture itself. Or, to put this another way, we know science is wrong when it conflicts with a correct interpretation of Scripture. In other words, it is the Bible that confirms science and not the other way around. Science without the Bible cannot determine what is true or false about the Bible; but the Bible without science can tell us what is false about science." Ian Hodge "Is there a Reformed approach to science and Scripture?", Ref-0784, 28(3) 2014, 42-44, p. 43. "Confident assertions by scientists that in the privacy of their chambers they have demonstrated that God does not exist have nothing to do with science, and even less to do with God’s existence." Ref-1386, loc. 82.


science - miracles and : miracles - science and
science - natural law : Gen. 1:1

"The first distinction we must make is between the laws of nature (or natural law) and the laws of science (scientific law, i.e. the laws of physics, chemistry, biology and so on). The latter are the result of man’s scientific endeavour; the former have existed, necessarily, from the beginning of the universe." Ref-1341, loc. 2287. "The whole of nature appears to be built out of mathematical Lego!" Ref-1341, loc. 2331. "The fact that the structure of the physical cosmos is fundamentally mathematical is really strange — because mathematics is entirely a construct of the human mind!" Ref-1341, loc. 2335. "is there some reason why conscious thought connects us so perfectly with the physical structure of the universe? I need hardly point out that the hypothesis of God provides a ready answer. If God created the universe and the laws that govern it; and if man is made in the image of God as a rational, intelligent being; then it is clearly possible — even necessary — for man to ‘think God’s thoughts after him’ (Kepler) and ‘know the mind of God’ (Hawking). If God is a mathematician, man will also be a mathematician. But if there is no God, and man is an accident of evolution, there is not the slightest reason why we should be able to make sense of, or even recognize, the mathematical structure of the universe." Ref-1341, loc. 2340. "the ‘inverse square’ law that applies to gravitational, magnetic and electrical forces (and ‘force-fields’ in general). This law states that the force gets weaker as you move away from its source in a very specific way — when you double your distance from the source, the force weakens by a factor of four (that is, two squared) and so on. To help understand this, let’s pay a visit to a glassblower and watch him make a hollow glass sphere. As the initial blob of molten glass expands into a sphere, the glass wall gets thinner because a fixed amount of glass is spread out over the increasing area of the sphere’s surface. But the quantity of glass doesn’t change; its volume is always constant and equal to the wall thickness multiplied by the sphere’s surface area. So the thickness must be inversely proportional to the area and thus to the radius squared." Ref-1341, loc. 2439. "‘Noether’s theorem is an amazing result which lets physicists get conserved quantities from symmetries of the laws of nature. Time translation symmetry gives conservation of energy; space translation symmetry gives conservation of momentum; rotation symmetry gives conservation of angular momentum, and so on’" Ref-1341, loc. 2504.


science - natural law superintended : Ne. 9:6; Col. 1:17; Heb. 1:3; Heb. 11:3

"even theists tend to think of the laws of nature as a self-actuating, stand-alone control system — originally set up by God, perhaps, but somehow subsequently independent of him. But that is not how the Bible views the matter. Our brief consideration of providence should alert us to the idea that natural law operates in such a way as to give expression to the purposes of God — suggesting that this law does not enjoy the hands-off independence that we often ascribe to it but rather is subject to the will of God. This principle is stated plainly in a key Bible passage where Christ, as God, is said to ‘uphold all things by the word of His power’." Ref-1341, loc. 2766. "It is one thing, say the deists and their theistic fellow-travellers, for God to create the laws of nature and leave them to do their stuff without further divine intervention, but quite another to monitor continually every atom in the cosmos. Yes, I accept that this degree of control is beyond our comprehension, but let’s not forget that modern physics lives with equally mind-blowing speculations, as I have tried to demonstrate in earlier chapters. For example, scientists continue to toy with the fantastic ‘many worlds’ hypothesis which seeks to circumvent the contradictions of quantum theory (and rescue Schrödinger’s cat from limbo) by proposing that every subatomic event that has two possible outcomes in QM (the cat is either dead or alive) actually gives rise to two new universes in which each outcome is realized respectively. According to this idea, an incalculable number of new universes have been created since I started writing this sentence — and presumably each of those universes is busy splitting itself into countless others." Ref-1341, loc. 2818. "Since, scientifically speaking, this ongoing integrity derives from the laws of nature, we again find natural law equated in some way to the power of Christ. One way to understand this is to say that the divine will is immanent in nature. . . . he ordains and maintains the laws of nature through the moment-by-moment action of his mind and will . . . If the laws of nature are indeed the present tense expression of the mind of God, as opposed to some system independent of God, there is no reason why he should not override them locally in space and time to cause a miracle" Ref-1341, loc. 2782-2788 "the laws of nature also serve mankind because their predictability allows civilization and technology to flourish, to name but one benefit. On rare occasions, however, God perceives that a departure from normality is needed and he overrides natural law to effect a non-natural or miraculous event. In either case, however, whether events occur by natural process or by miraculous fiat, it is the present-tense mind and will of God that operates. The miracle is real but differs from a natural event only in the eyes of the observer, not of the ever-immanent God." Ref-1341, loc. 2804. "God upholds the universe in a consistent and orderly fashion and has promised that he will continue to do so (Hebrews 1:3, Genesis 8:22). Logic is the study of the principles of correct reasoning. In the biblical worldview, God is the source of all truth, and therefore laws of logic are essentially a reflection of the way God thinks. Mathematics is the way God thinks about numbers. And since it is the mind of God that upholds the physical universe, naturally the physical universe will be characterized by strict adherence to logical and mathematical principles." Ref-1510, p. 267.


science - religion - opposed? : Gen. 1:1

"Here was a leader [Martyn Lloyd-Jones] in a different mould. What made his biblical certainty the more remarkable was that, as everyone knew, he came from a background of science and medicine. It was virtually an axiom of modern thought that no one could be a scientist and a believer in an authoritative Bible at one and the same time. Science was supposed to have rendered impossible the claim of Scripture to be the Word of God. This was the supposition which, once embraced, had reduced whole generations of preachers to uncertainty. For years on end, clear teaching upon many parts of Scripture was never to be heard in many congregations." Ref-0935, p. 58. "The founders of the scientific revolution (ca. 1300-1700) were often deeply religious men who expressed a profound appreciation for the design of life and the universe. Moreover, for these scientists, the concept of design was not just a pious sentiment. For them it was an indispensable assumption upon which the whole of the scientific enterprise rested. Ref-1231, loc. 2262." "As sociologist of science Steve Fuller notes, Western science is grounded in “the belief that the natural order is the product of a single intelligence from which our own intelligence descends.”" Ref-1231, loc. 2272. "what a crude burlesque of medieval history it is to speak of a miraculous retreat of a Christian Dark Ages of "obscurantism, stagnation, and terror" before the cleansing gales of Islamic civilization. Latin Christendom was for centuries deprived of the classical inheritance that Eastern Christendom had preserved and Islam had captured, but not because it had rejected that inheritance. Nor was the Baghdad caliphate the rescuer of a "lost civilization" that the Christian world had sought to extinguish; Islam was the beneficiary of Eastern Christendom, and Western Christendom in its turn was the beneficiary of both." Ref-1290, p. 52. "In truth, there is no intelligible sense in which the rise of Christianity can be held responsible for the decline of late Roman culture, some supposed triumph of dogma over reason, or the retardation of science." Ref-1290, p. 54. "with the collapse of the empire of the West-which was induced by centuries of internal wasting and external pressure: of plague, warfare, and demographic decline-it was the church's monasteries alone that saved classical civilization from the total eclipse it would otherwise have suffered. And, in the East, it was a Christian civilization that united the intellectual cultures of the Greek, Egyptian, and Syrian worlds, and that preserved Hellenic wisdom in academies and libraries in Greece, Syria, and Asia Minor." Ref-1290, p. 55. "Of all the ineradicable myths concerning a Christian Dark Ages, none enjoys greater currency than the wildly romantic fable of a golden age of Hellenistic science brought to an abrupt halt by the church's "war against reason." Ref-1290, p. 56. "Once upon a time, Freeman's tale unfolds, there was a late Roman Hellenistic culture that cherished the power of reason and pursued science and high philosophy. Then came Christianity, which valued only blind obedience to irrational dogma, and which maliciously extinguished the light of pagan wisdom. Then, thanks to Islam, thirteenth-century Christendom suddenly rediscovered reason and began to chafe against the bondage of witless fideism. And then, as if by magic, Copernicus discovered heliocentrism, and reason began its inexorable charge toward victory through the massed and hostile legions of faith." Ref-1290, p. 56. "it has tended to obscure the rather significant reality that, in the sixteenth and seventeenth centuries, Christian scientists educated in Christian universities and following a Christian tradition of scientific and mathematical speculation overturned a pagan cosmology and physics, and arrived at conclusions that would have been unimaginable within the confines of the Hellenistic scientific traditions." Ref-1290, p. 63. "Galileo elected, that is, to propound a theory whose truth he had not demonstrated, while needlessly mocking a powerful man who had treated him with honor and indulgence. And the irony is, strange to say, that it was the church that was demanding proof, and Galileo who was demanding blind assent-to a model that was wrong." Ref-1290, p. 66. "the sort of claims that were once part of the homiletic repertoire of, say, Arthur C. Clarke or Carl Sagan-that the tradition of Greek science to which the rise of Christianity supposedly put an end was progressing inexorably toward modern physics, modern technology, and space travel-are sheer fantasy." Ref-1290, p. 67. "That Christendom fostered rather than hindered the development of early modern science, and that modern empiricism was born not in the so-called Age of Enlightenment but during the late Middle Ages, are simple facts of history, which I record in response to certain popular legends, but not in order somehow to "justify" Christianity." Ref-1290, p. 100. "Nothing strikes me as more tiresomely vapid than the notion that there is some sort of inherent opposition-or impermeable partition-between faith and reason, or that the modern period is marked by its unique devotion to the latter. One can believe that faith is mere credulous assent to unfounded premises, while reason consists in a pure obedience to empirical fact, only if one is largely ignorant of both." Ref-1290, p. 101. "This idea that science and religion offer complementary (yet equally valid) descriptions of the universe and human experience is popular among Christians who find it a convenient way to sidestep the genuine conflicts that exist, for example, between a belief in creation and a belief in evolution (but more of that later)." Ref-1341, loc. 898. "if science proves the non-existence of God, how is it that most of the leading scientists of the past 200 years never noticed?" Ref-1341, loc. 955. "A mathematical model of the solar system doesn’t invoke God, yet Johannes Kepler (1571-1630), when he discovered the mathematical laws of planetary motion, is said to have cried out, ‘O God, I am thinking your thoughts after you!’" Ref-1341, loc. 1003. "There is no symbol representing God in Kepler’s equations but that didn’t stop him ascribing the laws themselves to the divine mind." Ref-1341, loc. 1005. "Then, when you come to the intellectuals, we are told that they are now scientific in their outlook, that they accept the theory of evolution and the entire scientific outlook which makes a three-dimensional world impossible, etc, and that therefore we must make it plain to them that the Bible only deals with matters of salvation and religious experience and living. If we fail to show that the Bible and Nature (as expounded by scientists) are complementary and equally authoritative forms of revelation we shall offend this modern intellectualist and he will not even listen to the Gospel. So we must stop talking, as we have done in the past, about the origin of the world and of man, about the Fall, and about miracles and supernatural interventions in history, and we must concentrate only on this religious message. Of course there is nothing new about this; Ritschl said it all a hundred years ago. But it has now returned in a new form." Ref-1369, pp. 123-124. "Received wisdom has it that lacking access to the mysteries of science, men and women accept instead the mysteries of faith. This diagnosis is very often expressed in terms of evolutionary theory. The human brain is an instrument shaped by selection for survival, and it is only natural, considering the problems they faced many years ago, that anxious men and women should have turned toward elaborate theological speculation. What better hedge against fearsome predators or an uncertain food supply than the Immaculate Conception or the revelations of the Gematria? As general relativity or quantum field theory become more widely known, human gullibility will decline. This is not a view of things that a close study of string theory, the Landscape, or the Anthropic Principle tends to support." Ref-1386, loc. 1609.


science - revolution : Gen. 1:1

"The argument goes like this. During the aeons before science (let’s call this period BS) human beings were incredibly primitive and ignorant. They understood very little about the world in which they lived and certainly could give no logical explanations for the phenomena they observed or the experiences they underwent. However (giving credit where credit is due) they found a simple and ingenious solution — they invented one or more invisible deities and blamed him (or them) for anything they couldn’t understand. Thus ‘God’ comfortably filled the gaps in their knowledge — though this was not too obvious at first because, of course, they were so stupid that their ‘knowledge’ consisted entirely of gaps. With the dawn of modern science (anno scientiae or AS) from the seventeenth century onwards, all this began to change. The stars and planets ceased to be chess pieces manipulated by a capricious deity and were found to obey simple mathematical laws. All kinds of other natural phenomena were similarly explained as they yielded to scientific enquiry. The final mystery — that of life itself and the nature of man — eventually evaporated like mist before the rising sun of Darwinian evolution. One by one, the gaps in human knowledge that once could only be filled by invoking God have been filled instead by science, and God has been declared redundant. This, at least, is the narrative we are urged to accept as universal truth today. . . . Predicated as it is upon man’s universal ignorance prior to AS, this scenario puts me in mind of Mark Twain’s wry comment about his dad: ‘When I was a boy of 14, my father was so ignorant I could hardly stand to have the old man around. But when I got to be 21, I was astonished at how much he had learned in seven years.’ . . . However, evidently, science hasn’t yet finished the gap-elimination job. Even the most hubristic atheism accepts that some gaps still remain in our knowledge, into which religious souls will go on squeezing God. Little things, like what caused the universe; how life arose; what evolutionist Theodore Dobzhansky called ‘the biological uniqueness of man’; and the whole question of human morality and the meaning of life. But of course, these are mere details and materialistic science will eventually come up with answers to all these questions leaving no gaps for God to fill. Like Lewis Carroll’s Cheshire cat, he will vanish away, leaving only the smile (or frown?) behind. . . . This view of the deity is a parody on religion that has never been embraced by thinking man. As we saw in the previous chapter, when Johannes Kepler discovered the mathematical laws of planetary motion he didn’t say, ‘Well, that’s one less thing to explain by appeal to God.’ Instead, he claimed that the very laws he had discovered were the ‘thoughts’ of a transcendent Deity" Ref-1341, loc. 1281.


science - theory - of everything : "But don't worry if you can't understand it. No one really does, as we will see. And there is not a single shred of experimental evidence to support the claims. String theory is presently completely unobservable and untestable. However, its advocates would also claim that it is not falsifiable, and therefore, it might be correct." [emphasis in original] Gary Bates, Is ‘String’ the next big thing?, Ref-0028, 30(2) March-May 2008, 32:34, p. 33. "the scientist’s dream is to develop a ‘theory of everything’ — a scientific theory that will encompass all the workings of the physical universe in a single self-consistent formulation. Fair enough, but there is more to the universe than matter, energy, space and time. Most of us believe in the real existence of non-material entities such as friendship, love, beauty, poetry, truth, faith, justice and so on — the things that actually make human life worth living. A true ‘theory of everything’, therefore, must embrace both the material and non-material aspects of the universe, and my contention is that we already possess such a theory, namely, the hypothesis of God." Ref-1341, loc. 35. "In fact the strings of string theory are so short that if you wanted to tie them in a bow around an atomic nucleus you would have to join billions of them end-to-end to do so. (For the technically minded we are talking about strings of the order of the Planck length, 10-33 cm; that’s 1026 times smaller than a typical atom.)" Ref-1341, loc. 584-585. "Like four diverse music styles, there were four irreconcilable kinds of force in nature: gravity; the electromagnetic force; the strong nuclear force (which holds atomic nuclei together); and the weak nuclear force (which pulls them apart, causing radioactive decay). For decades these four fundamental forces defied all attempts to bring them together in a single theory. This state of affairs drove physicists frantic because it was very untidy, and it is an article of faith for them that the universe must ultimately be a tidy, rational place. It was this belief in the rationality of nature that drove Albert Einstein to spend his latter years struggling to unify his general theory of relativity with quantum mechanics, sadly without success." Ref-1341, loc. 624. "By the mid 1980s, such progress had been made that, according to the theory, all the fundamental particles that make up our universe — protons, neutrons, electrons, quarks, mesons, photons, neutrinos etc.; and even the hypothetical ‘gravitons’ that are supposed to carry the force of gravity — could be regarded as minute ‘strings’. That is, instead of thinking of a proton (for example) as a dot it should be regarded as a short string which can vibrate like a violin string (or a guitar string, if that’s your preferred scene). Well, just as a violin string can vibrate in different ways to produce different musical sounds, so the minute strings of string theory can vibrate in different ways to produce — guess what? That’s right; different fundamental particles. So one string vibrating in three different ways can ‘be’ three different fundamental particles (though not all at once)." Ref-1341, loc. 642-649. "To put it another way, a given string can turn up in a variety of different disguises, each one corresponding to a different fundamental particle." Ref-1341, loc. 656. "As early as the mid 1970s it was realized that string theory actually predicts the existence and properties of ‘gravitons’ — the as-yet undiscovered particles that transmit gravitational attraction from one object to another. With this discovery, the force of gravity came dramatically in from the cold. Instead of standing outside the whole framework of quantum mechanics and fundamental particles as it once did, gravity could now be treated by QM just like the other three basic forces of nature." Ref-1341, loc. 660. "But beware; the ‘explanation’ or simplification achieved by string theory comes at an incredible price in credibility — there is nothing here remotely resembling the self-evident end-point that would denote an honest-to-goodness explanation. I already said that for all this to work, the strings themselves have to be so tiny as to be almost non-existent. You would need 1026 of them end to end to stretch from one side of an atom to the other — that’s not 1,000,000 of them or even 1,000,000,000 of them, but ‘one followed by 26 zeros’ of them. That’s an awful lot of strings though not, of course, all that much string. Needless to say, we have no hope of ever actually seeing such strings — we can only infer their existence from the success of the theory (or their non-existence if the theory fails). Oh, and that’s not all. For these strings to ‘do their stuff’ they must exist not in one dimension like any self-respecting thread, nor in the three dimensions of space, and not even in the four dimensions of space-time. They must wriggle around in ten, eleven or even twenty-six dimensions (take your pick) depending on the version of string theory you prefer. Now there’s magic for you! Or perhaps it’s just a conjuring trick? No, it’s called physics and a great deal of serious and expensive research is being devoted to it at this very moment." Ref-1341, loc. 665. "Why on earth should intelligent and well-paid scientists devote their lives to studying unbelievable strings they will never see, playing cosmic music they will never hear, in mind-blowing multiple dimensions they can never enter? Well, as you may have guessed, there is a reason for it all. Incredible as the theory may seem, it could turn out to be the ‘theory of everything’ that Einstein so longed to see — describing the fabric of the universe and thence the workings of the whole physical cosmos, unifying the behaviour of subatomic particles and immense galaxies. To gain such a breathtaking perspective, brilliant scientists are willing to suspend judgement and believe ‘impossible’ things — both before and after breakfast." Ref-1341, loc. 683. "This ‘Higgs field’ is a kind of cosmic treacle, resisting the movement of known particles and imparting to them the property of mass." Ref-1341, loc. 1261-1281. "Above all, the Standard Model is inadequate because it does not incorporate the force of gravity. General relativity stands apart. The two great theories of the twentieth century have not been reconciled. They invoke different languages, different ideas, and different techniques of calculations. The great technical triumphs that made the Standard Model a success are with respect to general relativity unavailing because ineffective. General relativity and quantum mechanics resemble two aging matadors facing the bull of nature, the both of them retiring flustered after a number of halfhearted veronicas and ineffective passes. The bull is still there, snorting through velvet nostrils. He does not seem the least bit fatigued." Ref-1386, loc. 1423. "We have been vouchsafed four powerful and profound scientific theories since the great scientific revolution of the West was set in motion in the seventeenth century—Newtonian mechanics, James Clerk Maxwell’s theory of the electromagnetic field, special and general relativity, and quantum mechanics. These are isolated miracles, great mountain peaks surrounded by a range of low, furry foothills. The theories that we possess are “magnificent, profound, difficult, sometimes phenomenally accurate,” as the distinguished mathematician Roger Penrose has observed, but, as he at once adds, they also comprise a “tantalizingly inconsistent scheme of things.”" Ref-1386, loc. 88.; Gen. 1:1
science - vs. scripture - limits : science - limits
scientific method : design - intelligent - scientific method ; science - limits
scientific method - intelligent design : design - intelligent - scientific method
scientific method - limits : science - limits
scientism : materialism - scientism
scientism - materialism : materialism - scientism
scientists : scientists - disliked
scientists - disliked :

"Curiously enough, for all that science may be a very good thing, members of the scientific community are often dismayed to discover that, like policemen, they are not better loved. Indeed, they are widely considered self-righteous, vain, politically immature, and arrogant." Ref-1386, loc. 171. "Occupied by their own concerns, a great many men and women have a dull, hurt, angry sense of being oppressed by the sciences. They are frustrated by endless scientific boasting. They suspect that as an institution, the scientific community holds them in contempt. . . . They feel no little distaste for those speaking in its name. They are right to feel this way. I have written this book for them." Ref-1386, loc. 112.


scoffers : Ps. 1:1; Pr. 21:24; Pr. 22:10; Pr. 24:9; Pr. 29:8; 2Pe. 3:3
Scofield Study Notes, C. I. Scofield : Ref-1194
Scofield Study Notes, C. I. Scofield - Cross-0175 - Scofield, C. I., Scofield Study Notes : Ref-1194
Scofield Study Notes, C. I. Scofield - Scofield, C. I., Scofield Study Notes : Ref-1194
Scofield, C. I. (2002). Dictionary of Scripture proper names. New York: Oxford University Press. : Ref-0580
Scofield, C. I. (2002). Dictionary of Scripture proper names. New York: Oxford University Press. - Logos-0340 : Ref-0580
Scofield, C. I. (2002). Subject-Index to the Holy Scriptures. New York: Oxford University Press. : Ref-0582
Scofield, C. I. (2002). Subject-Index to the Holy Scriptures. New York: Oxford University Press. - Logos-0342 : Ref-0582
Scofield, C. I. (2002). The Scofield study Bible. New York: Oxford University Press. : Ref-0581
Scofield, C. I. (2002). The Scofield study Bible. New York: Oxford University Press. - Logos-0341 : Ref-0581
Scofield, C. I., 1917 Scofield Reference Bible Notes : Ref-0913
Scofield, C. I., 1917 Scofield Reference Bible Notes - 1917 Scofield Reference Bible Notes, C. I. Scofield : Ref-0913
Scofield, C. I., 1917 Scofield Reference Bible Notes - 1917 Scofield Reference Bible Notes, C. I. Scofield - SS-0029 : Ref-0913
Scofield, C. I., 1917 Scofield Reference Bible Notes - SS-0029 : Ref-0913
Scofield, C. I., Rightly Dividing the Word of Truth : Ref-0903
Scofield, C. I., Rightly Dividing the Word of Truth - Rightly Dividing the Word of Truth, C. I. Scofield : Ref-0903
Scofield, C. I., Rightly Dividing the Word of Truth - Rightly Dividing the Word of Truth, C. I. Scofield - SS-0020 : Ref-0903
Scofield, C. I., Rightly Dividing the Word of Truth - SS-0020 : Ref-0903
Scofield, C. I., Scofield Study Notes : Ref-1194
Scofield, C. I., Scofield Study Notes - Cross-0175 : Ref-1194
Scofield, C. I., Scofield Study Notes - Cross-0175 - Scofield Study Notes, C. I. Scofield : Ref-1194
Scofield, C. I., Scofield Study Notes - Scofield Study Notes, C. I. Scofield : Ref-1194
Scofield, Scofield’s Study Notes : Ref-1058
Scofield, Scofield’s Study Notes - Cross-0129 : Ref-1058
Scofield, Scofield’s Study Notes - Cross-0129 - Scofield’s Study Notes, Scofield : Ref-1058
Scofield, Scofield’s Study Notes - Scofield’s Study Notes, Scofield : Ref-1058
Scofield’s Study Notes, Scofield : Ref-1058
Scofield’s Study Notes, Scofield - Cross-0129 - Scofield, Scofield’s Study Notes : Ref-1058
Scofield’s Study Notes, Scofield - Scofield, Scofield’s Study Notes : Ref-1058
scope : earth - local in scope
scope - local - earth : earth - local in scope
Scott Jr., J. Julius, Jewish Backgrounds of the New Testament : Ref-1200
Scott Jr., J. Julius, Jewish Backgrounds of the New Testament - Jewish Backgrounds of the New Testament, J. Julius Scott Jr. : Ref-1200
Scott, B. (1997). The Feasts of Israel (electronic ed.). Bellmawr, New Jersey: The Friends of Israel Gospel Ministry, Inc. : Ref-0583
Scott, B. (1997). The Feasts of Israel (electronic ed.). Bellmawr, New Jersey: The Friends of Israel Gospel Ministry, Inc. - Logos-0343 : Ref-0583
Scott, B. (1998). When Prophets Speak of Judgment (electronic ed.). Bellmawr, New Jersey: The Friends of Israel Gospel Ministry, Inc. : Ref-0584
Scott, B. (1998). When Prophets Speak of Judgment (electronic ed.). Bellmawr, New Jersey: The Friends of Israel Gospel Ministry, Inc. - Logos-0344 : Ref-0584
Scott, Walter. Overcoming the World Missions Crisis : Ref-0225
Scott, William R., A Simplified Guide to BHS : Ref-0841
Scott, William R., A Simplified Guide to BHS - A Simplified Guide to BHS, William R. Scott : Ref-0841
scourged : stripes - Jesus
scourged - Jesus : stripes - Jesus
scribal : redaction - passages considered
scribal - redaction : redaction - passages considered
scribal omissions : Masoretic Text - scribal omissions
scribal omissions - Masoretic Text : Masoretic Text - scribal omissions
scribe : scribe - false
scribe - false : Jer. 8:8
scribes : inerrancy - Masoretic textual techniques ; Masoretes - techniques ; scripture - copied
scribes - copied scripture : scripture - copied
scribes - rules for copying texts : inerrancy - Masoretic textual techniques
scribes - techniques : Masoretes - techniques
"Scriptural considerations for why the Ten Commandments are different from the rest of the Mosaic law: 1) The Ten Commandments were introduced before the rest of the law. They were given directly from God, literally inscribed by God onto the tablets.  These two tablets alone were placed into the Ark of the Covenant.  The civil and ceremonial laws were not put in the Ark. 2) The summary content of the Ten Commandments is found in existence prior to Moses, going all the way back to creation.  The creation ordinances contain, at least implied, the basics of God’s moral law.  Marriage as a creation ordinance relates to the 7th commandment (adultery and other sexual sins), as well as the 8th commandment (not to steal another man’s wife) and the 10th commandment to not covet your neighbor’s wife.  Dominion over the earth pertains to the 5th commandment: God’s authority and our authority structure, in families and all of life’s social structures.  The seven day week pattern establishes the matter of a time for worship, which is the essence of the 4th commandment; and implied in the 4th commandment, of the schedule/time for worship, are the first three commandments about Who we are to worship, how to worship Him, and with what attitude.  The other part of the 4th commandment, the six days of labor, was also in place in the garden.  Adam was there to work the garden.  The part about working “by the sweat of the brow” was added after the fall, but work itself began before that.  Related to the labor part of the 4th commandment, comes the 8th commandment again:  work to provide your daily needs, and do not steal.  The 6th commandment is specifically referenced in Genesis 9, in God’s covenant with Noah after the flood, with the institution of capital punishment for murder. 3) God’s moral law, as codified/summarized in the Decalogue, was always concerned about the heart. It was never just about the mere letter of the law.  Jesus in the Sermon on the Mount was not adding anything to that law, but was expositing and restoring the understanding of the law back to what it had always been–away from the Pharisees’ mistaken notion of an external compliance only." Lynda O, Study: The Christian and the Moral Law, [https://scripturethoughts.wordpress.com/2016/04/12/study-the-christian-and-the-moral-law/] accessed 20160412. : law - ten commandments - unique
scripture : bondage - rejection of God's Word; book - volume written of Jesus ; bread - daily; counsel - scripture sufficient; counsel - scripture superior to human wisdom; despised - Word of God; divisions - Jewish Scripture ; hermeneutics - rule - synthesis ; inerrancy - Aquinas ; inerrancy - Augustine ; inerrancy - Jesus on scripture ; inerrancy - Luther ; inerrancy - reliance on details ; inspiration - NT considered scripture ; Karaites - fundamentalists ; law - witness; law - written ; Paul - writing called scripture ; prophecy - scripture judges; quote - bible contents ; relevant - scripture ; scripture - adding to ; scripture - authority ; scripture - copied ; scripture - difficult to understand; scripture - effective; scripture - exalted; scripture - exceeding ; scripture - existential view ; scripture - experience - judge by ; scripture - fear; scripture - for our learning; scripture - fulfilled; scripture - ignorance - cost ; scripture - importance during affliction; scripture - inerrancy - process ; scripture - inerrant - Jesus’ view ; scripture - inerrant - sovereignty ; scripture - Jesus emphasizes; scripture - meditate on ; scripture - memorize ; scripture - not found; scripture - NT writings ; scripture - omitted from; scripture - permanent ; scripture - perspicuity ; scripture - read; scripture - reasoning from ; scripture - rejected; scripture - sanctifies; scripture - single meaning ; scripture - sufficient ; scripture - unbelieving use; scripture - value ; scripture - written - Genesis ; scripture - written - Job; scripture - written to ; sealed - scripture ; signs - can't contradict word; standing - to hear the Word; teachers - test against scripture; teachers - twisting scripture; teaching - understanding; translations - popularity ; Word - aggressive; Word - delight in; Word - divide rightly; Word - God performs His; Word - judges; Word - life giving; Word - living; Word - mishandled; Word - over name ; Word - preserved ; Word - rejected; Word - sanctifying; Word - studying; Word - truth
scripture - adding to : Deu. 4:2; Deu. 12:32; Pr. 30:6; Jer. 26:2; Rev. 22:18

"The theological reason given here in Prov 30:1–6 is that adding to God's Word is strictly forbidden because there is a fundamental distinction between human reasoning (vv. 1–4) and divine revelation (vv. 5–6). Man cannot add to God's Word because man does not have God's comprehensive knowledge or power. What Agur is writing here in Proverbs 30 is not his own thoughts. Even as a Spirit-superintended author, the only way he is able to communicate this divine truth is by way of inspiration. So, any addition to God's Word will ultimately corrupt it. But, as long as it is not changed, it can be relied upon to be absolutely true—including every word, and every statement." -- Bryan Murphy, The Unalterable Word, Ref-0164 (26:2) Fall 2015 (20151123152934.pdf), 165-177, p. 172. "Jesus uses very much the same kind of language that was used in Deut 4:2, Jer 26:2, and Prov 30:5–6. He forbids anyone from altering God's Word. As such, He canonizes the Book of Revelation on a par with Deuteronomy and the rest of Scripture as well. As the final prophetic witness from God, He closes the canon and affirms a universal unalterable condition for the whole of the text of Scripture. From Deuteronomy (including every rule and every regulation), to Proverbs 30 (including every word and every statement), to Jeremiah 26 (not omitting a single word), to Revelation 22 (and every prophecy God has given), the Word of God is fixed and unalterable. Any who seek to change it will answer directly and eternally to the God who inspired it." -- Bryan Murphy, The Unalterable Word, Ref-0164 (26:2) Fall 2015 (20151123152934.pdf), 165-177, p. 174. "Now, it is true that in an immediate sense, Jesus is speaking most directly of anyone adding to or taking away from the book of Revelation. However, it is impossible to miss a correlation between the “no tampering” language of Deuteronomy, the expanded application in Proverbs 30, the command given to Jeremiah, and the words Jesus used here in Revelation 22. The clear implication conveyed by this language is that the canon is hereby closed." -- Bryan Murphy, The Unalterable Word, Ref-0164 (26:2) Fall 2015 (20151123152934.pdf), 165-177, p. 174.


scripture - aggressive : Word - aggressive
scripture - alone - Jews : Karaites - fundamentalists
scripture - authority : Acts 17:11

✪ Notice how even the Apostle Paul was judged in light of existing scripture. "we are more concerned about certain attitudes in the Church herself, or certain reasons in the Church herself which account for the decline in the place of preaching. I suggest that here are some of the main and the leading factors under this heading. I would not hesitate to put in the first position: the loss of belief in the authority of the Scriptures, and a diminution in the belief of the Truth. I put this first because I am sure it is the main factor. If you have not got authority, you cannot speak well, you cannot preach. . . . as belief in the great doctrines of the Bible began to go out, and sermons were replaced by ethical addresses and homilies, and moral uplift and socio-political talk, it is not surprising that preaching declined. I suggest that that is the first and the greatest cause of this decline." Ref-1369, p. 13.


scripture - contains - quote : quote - bible contents
scripture - copied : Deu. 10:2; Deu. 10:4; Deu. 17:18; Pr. 25:1; Jer. 36:28

"The study and conclusions of Lake, Blake, and New, already discussed in a prior section, are of special interest here. They looked for evidence of direct genealogy and found virtually none. I repeat their conclusion. . . . the manuscripts which we have are almost all orphan children without brothers or sisters. Taking this fact into consideration along with the negative result of our collation of MSS at Sinai, Patmos, and Jerusalem, it is hard to resist the conclusion that the scribes usually destroyed their exemplars when they had copied the sacred books. . . . Is it unreasonable to suppose that once an old MS became tattered and almost illegible in spots the faithful would make an exact copy of it and then destroy it, rather than allowing it to suffer the indignity of literally rotting away? What would such a practice do to our chances of finding an early "Byzantine" MS? Anyone who objects to this conclusion must still account for the fact that in three ancient monastic libraries equipped with scriptoria (rooms designed to facilitate the faithful copying of MSS), there are only "orphan children"." Ref-1504, p. 138. "To copy a document by hand takes time (and skill) and parchment was hard to come by. If a monastery had only the parchment made from the skins of the animals they ate, the material would always be in short supply. To buy it from others would take money, and where did a monastery get money? So who is going to waste good parchment making a copy of a text considered to be deficient? Yet they might hesitate to destroy it, so it survived, but left no ‘children’." Ref-1504, p. 141.


scripture - delight in : Word - delight in
scripture - despised : despised - Word of God
scripture - details reliable : inerrancy - reliance on details
scripture - difficult to understand : 1Pe. 1:10; 2Pe. 3:16
scripture - divide rightly : Word - divide rightly
scripture - effective : Ps. 147:15; Isa. 55:11; Jer. 23:29; 1Th. 2:13
scripture - eternal : scripture - permanent
scripture - exalted : Ps. 56:10
scripture - exceeding : Ps. 131:1; 1Cor. 4:6

"What rule have we, by which to judge of such matters, but the divine word? If we venture to go beyond that, we shall be miserably in the dark. When we pretend to go further in our determinations than the word of God, Satan takes us up, and leads us." Ref-1289, p. 274.


scripture - existential view :

"[Chicago Statement on Biblical Inerrancy] Article III . . . We affirm that the written Word in its entirety is revelation given by God. We deny that the Bible is merely a witness to revelation, or only becomes revelation in encounter, or depends on the responses of men for its validity." Ref-1382, p. 17.


scripture - experience - judge by : Mat. 24:23-25; Isa. 8:16-20

"It is critical to remember that Wesleyans do not come to their biblical understanding of sanctification by a system of logical deduction from certain proof texts or propositions. Their convictions on the possibilities of perfection in love in this life and a faith experience of heart cleansing subsequent to justification grow out of their attempt to see Scripture holistically." Melvin E. Dieter, "The Wesleyan Perspective", Ref-0238, p. 30. "We deny that the Bible is merely a witness to revelation, or only becomes revelation in encounter, or depends on the responses of men for its validity." The Chicago Statement on Biblical Inerrancy, Ref-0164, Vol. 15 No. 2, Fall 2004, 141:149, p. 143.


scripture - fear : Ezra 9:4
scripture - food : bread - daily
scripture - for our learning : Rom. 4:23-24; Rom. 15:14; 1Cor. 10:11
scripture - fulfilled : Mat. 26:54; Mat. 26:56; Mark 14:49; Mark 15:28; Luke 4:21; John 13:18; John 17:12; John 19:24; John 19:28; John 19:36; Acts 1:16; Acts 13:27; Jas. 2:23
scripture - God performs : Word - God performs His
scripture - ignorance - cost : Ps. 119:67

✪ See 2012110701.png, 2012110702.docx. "I do not understand that loyalty to Christ which is accompanied by indifference to His words. How can we reverence His person, if His own words and those of His apostles are treated with disrespect? Unless we receive Christ’s words, we cannot receive Christ; unless we receive His apostles’ words, we do not receive Christ; for John saith, ‘He that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error.’ [Spurgeon]" Ref-1324, p. 160. "Since the Bible is God’s revelation of himself to us, we cannot know him without knowing it. Without the Scriptures, the God you worship is the god of your imagination." Daniel Wallace, 1. From Wycliffe to King James (The Period of Challenge), [https://bible.org/seriespage/1-wycliffe-king-james-period-challenge], 20180126100015.pdf.


scripture - importance during affliction : Ps. 119:92
scripture - inerrancy - process :

"Within the canonical process, and subsequent to the initial writing of a biblical book or books, a God-chosen individual or prophetic figure under the superintendence of the Holy Spirit could adjust, revise, or update pre-existing biblical material in order to make a given Scripture passage understandable to succeeding generations. Those revisions, which occurred within the compositional history of the OT, are also inspired and inerrant." Michael Grisanti, The Place of Textual Updating in an Inerrant View of Scripture: Part One, Associates for Biblical Research, [http://www.biblearchaeology.org/post/2012/10/22/The-Place-of-Textual-Updating-in-an-Inerrant-View-of-Scripture-Part-One.aspx#Article] accessed 20121212. "The idea, therefore, that there is something inherently impossible about the Bible’s being ‘infallible’ is mistaken. The divine providential over-ruling can ensure that at each point where the human might make a mistake, if left to his own devices, he does not. He is wholly accurate, and yet his work is still his own literary production." Ref-1417, p. 41.


scripture - inerrant - Aquinas : inerrancy - Aquinas
scripture - inerrant - Augustine : inerrancy - Augustine
scripture - inerrant - Jesus : inerrancy - Jesus on scripture
scripture - inerrant - Jesus’ view : Mat. 10:15; Mat. 12:40-41; Mat. 19:3-6; Mat. 24:38-39; Mark 10:3-9; Luke 4:25-27; Luke 11:50-51; Luke 17:28-32; John 3:14; John 6:32-33; John 6:49

"Another way that Jesus revealed His complete trust in the Scriptures was by treating as historical fact the accounts in the OT which most contemporary people think are unbelievable mythology. Those historical accounts include Adam and Eve as the first married couple (Mat. 19:3-6; Mark 10:3-9), Abel as the first prophet who was martyred (Luke 11:50-51), Noah and the Flood (Mat. 24:38-39), Moses and the serpent (John 3:14), Moses and the manna (John 6:32-33,49), the experiences of Lot and his wife (Luke 17:28-32), the judgment of Sodom and Gomorrah (Mat. 10:15), the miracles of Elijah (Luke 4:25-27), and Jonah and the big fish (Mat. 12:40-41)." Terry Mortenson, Jesus, Evangelical Scholars, and the Age of the Earth, Ref-0164, Vol. 18 No. 1 Spring 2007, 69:98, p. 71.


scripture - inerrant - Luther : inerrancy - Luther
scripture - inerrant - sovereignty :

"For [Warfield] the classical doctrine of the infallible inspiration of Scripture was involved in the doctrine of divine sovereignty. God could not be sovereign in his disposition of rational human beings if he were not also sovereign in his revelation of himself to them. If God is sovereign in the realm of being, he is surely also sovereign in the realm of knowledge. Scripture is a factor in the redeeming work of God, a component part of the series of his redeeming acts, without which that series would be incomplete and so far inoperative for its main end." Ref-1345, p. 3.


scripture - interprets scripture : hermeneutics - rule - synthesis
scripture - Jesus emphasizes : Mat. 12:3; Mat. 12:5; Mat. 19:4; Mat. 21:16; Mat. 21:42; Mat. 22:31; Mark 2:25; Mark 12:10; Mark 12:26; Luke 6:3
scripture - Jewish divisions : divisions - Jewish Scripture
scripture - judges : Word - judges
scripture - life giving : Word - life giving
scripture - living : Word - living
scripture - meditate on : Jos. 1:8; Ps. 1:2; Ps. 4:4; Ps. 119; Pr. 4:20

✪ See scripture - memorize.


scripture - memorize : Ps. 119:11; Pr. 7:3

✪ See scripture - meditate on.


scripture - mishandled : Word - mishandled
scripture - name below : Word - over name
scripture - New Testament called : inspiration - NT considered scripture
scripture - not found : Amos 8:12
scripture - NT writings : Deu. 25:4; Luke 10:7; John 21:24; 1Cor. 14:36-38; 2Th. 2:15; 1Ti. 5:18; 2Pe. 3:2; 2Pe. 3:15-16; Rev. 1:1-3

"[In 1Ti. 5:18] the first Scripture cites is from Deuteronomy 25:4. The second is directly from Luke 10:7. Concerning this text, Kruger writes: “Not only is the Greek identical in these two texts, but it is only in these two texts that the passage occurs in this form.” . . . Paul, already believing his own letters were of scriptural status (a belief confirmed by Peter), now cites verbatim a passage from the Gospel of Luke, alongside a text written by Moses, and calls them both “Scripture.”" Henry B. Smith Jr., Turning the Cannons on NT Canon Criticisms Ref-0066, Vol. 26 No. 3 Summer 2013, 77-81, p. 80. "From the time of Irenaeus on there can be no doubt concerning the attitude of the Church toward the New Testament writings—they are Scripture. Tertullian (in 208) said of the church at Rome, "the law and the prophets she unites in one volume with the writings of evangelists and apostles" (Prescription against Heretics, 36)." Ref-1504, p. 98.


scripture - omitted from : John 20:30; John 21:25; Rev. 10:4
scripture - over signs : signs - can't contradict word
scripture - Paul's writing called : Paul - writing called scripture
scripture - permanent : 1S. 3:19; Ps. 12:6-7; Ps. 105:8; Ps. 119:89; Ps. 119:160; Ps. 138:2; Ecc. 3:14; Isa. 40:8; Mat. 4:4; Mat. 24:25; Mat. 5:17-18; Mat. 24:35; Mark 13:31; Luke 16:17; John 1:1; John 10:35; 2Ti. 3:15-16; 1Pe. 1:23-25

"When one thinks that the Bible has been copied during thirty centuries, as no book of man has ever been, or ever will be; that it was subjected to all the catastrophes and all the captivities of Israel; that it was transported seventy years to Babylon; that it has seen itself so often persecuted, or forgotten, or interdicted, or burnt, from the days of the Philistines to those of the Seleucidae; when one thinks that, since the time of Jesus Christ, it has had to traverse the first three centuries of the imperial persecutions, when persons found in possession of the holy books were thrown to the wild beasts; next the seventh, eighth, and ninth centuries, when false decretals were everywhere multiplied; the tenth century, when so few could read, even among the princes; the twelfth, thirteenth, and fourteenth centuries, when the use of the Scriptures in the vulgar [common] tongue was punished with death, and when the books of the ancient fathers were mutilated, when so many ancient traditions were garbled and falsified, even to the very acts of the emperors and to those of the councils -- then we can perceive how necessary it was that the providence of God should have always put forth its mighty power, in order that the Jews. . . and the Christian Church [especially during the Middle Ages]. . . should transmit to us, in all their purity, those Scriptures." Ref-0060, p. 197 quoting Louis Gaussen, The Inspiration of the Holy Scriptures, trans. David D. Scott, pp. 171-72 "Last eve I passed beside a blacksmith's door And heard the anvil ring the vesper chime; When looking in, I saw upon the floor, Old hammers worn with beating years of time. “How many anvils have you had,” said I, “To wear and batter these hammers so?” “Just one,” said he; then with a twinkling eye, “The anvil wears the hammers out, you know.” And so, I thought, the anvil of God's Word, For ages, skeptics blows have beat upon; Yet, though the noise of falling blows was heard, The anvil is unharmed–the hammers gone. -- John Clifford [New Zealand Herald, volume XXII, issue 7461, 17 October 1885, 3.]" -- Jonathan Moorhead, Inerrancy and Church History: Is Inerrancy a Modern Invention? Ref-0164, Volume 27 Number 1, Spring 2016, 75-90, p. 90. See 20160522181858.pdf


scripture - perspicuity : Deu. 29:29; Pr. 8:9; Isa. 45:19; Mat. 11:25; Mat. 24:15; Luke 10:21; Luke 10:26; Luke 24:25; 2Pe. 1:19; Rev. 1:3

"If God is the originator of language and if the chief purpose of originating it was to convey His message to humanity, then it must follow that He, being all-wise and all-loving, originated sufficient language to convey all that was in His heart to tell mankind. Furthermore, it must also follow that He would use language and expect people to understand it in its literal, normal, and plain sense." Ref-0056, p. 81. "Catholics argued that if there were no infallible interpreter [the Roman church], there could be no infallible revelation. Luther and other Reformers roundly denied that and other claims to such authority." Ref-0075, p. 127. "The Bible is absolutely clear in the sense that the Westminster Confession states: ‘Those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in the due use of the ordinary means, may attain to a sufficient understanding of them.’ Does it follow, then, that there must be a unanimity of opinion on infant baptism? . . . No, it does not. And why not? Because people -- sinful people, people with agendas, people who want to find something in the Bible that isn't really there -- apporach Scripture, and no matter how perfect it is, people are fallible." Ref-0093, p. 91. "‘An obscure book could not perform the functions Scripture would perform.’. . .The bible affirms that people will be held eternally accountable for disobeying the teachings contained therein (Ps. 50:16-17; Pr. 13:13; Isa. 5:24; Luke 24:25; 2Ti. 4:3-4) and that obedience to those words will result in temporal and eternal blessedness (Jas. 1:18; 2Ti. 3:15-16). It is absurd to suppose that God would promise to punish those who disobey, or to bless those who obey, words that by nature [are ambiguous]." Ref-0108, p. 87. "Christ wishes his mysteries to be published as widely as possible. I would wish even all women to read the gospel and the epistles of St. Paul, and I wish that they were translated into all languages of all Christian people, that they might be read and known, not merely by the Scotch and the Irish, but even by the Turks and Saracens. I wish that the husbandmen may sing parts of them at his plow, that the weaver may warble them at his shuttle, that the traveller may with their narratives beguile the weariness of the way." Erasmus in his Paraclesis, prefacing his Greek New Testament, cited by Ref-0230, p. 67. "Richard Webb's narrative concludes, famously: “And soon after, Master Tyndale happened to be in the company of a learned man, and in communing and disputing with him drove him to that issue that the learned man said, we were better be without God's law than the pope's: Maister Tyndale hearing that, answered him, I defy the Pope and all his laws, and said, if God spare my life ere many years, I will cause a boy that driveth the plough, shall know more of the scripture than thou dost.”" Foxe, Acts and Monuments (1563), p. 514: and IV, p. 117, cited by Ref-0230, p. 79. "We deny that human language is so limited by our creatureliness that it is rendered inadequate as a vehicle for divine revelation. We further deny that the corruption of human culture and language through sin has thwarted God's work of inspiration." The Chicago Statement on Biblical Inerrancy, Ref-0164, Vol. 15 No. 2, Fall 2004, 141:149, p. 143. "The doctrine [of perspicuity] does mean that Scripture is clear enough for the simplest person, deep enough for highly qualified readers, clear in its essential matters, obscure in some places to people because of their sinfulness, understandable through ordinary means, understandable by an unsaved person on an external level, understandable in its significance by a saved person through the illumination of the Holy Spirit, and available to every believer whose faith must rest on the Scriptures." Larry Pettegrew, The Perspicuity of Scripture, Ref-0164, Vol. 15 No. 2, Fall 2004, 209:225, p. 209. "Hodge writes, “Protestants hold that the Bible, being addressed to the people, is sufficiently perspicuous to be understood by them, under the guidance of the Holy Spirit; and that they are entitled and bound to search the Scripture, and to judge for themselves what is its true meaning.” His son and successor at Princeton Seminary affirmed, “[T]he Scriptures are in such a sense perspicuous that all that is necessary for man to know, in order to his salvation or for his practical guidance in duty, may be learned therefrom, and that they are designed for the personal use and are adapted to the instruction of the unlearned as well as the learned.”" Larry Pettegrew, The Perspicuity of Scripture, Ref-0164, Vol. 15 No. 2, Fall 2004, 209:225, p. 211. "The late R. V. Clearwaters, president of Central Baptist Seminary in Minneapolis, when confronted by the old argument that “Scripture is obscure and has many different interpretations,” would read Rom. 3:23 to that person: “All have sinned and come short of the glory of God.” “Now,” he would say, “you give me your interpretation of that verse, and I'll give you mine.”" Larry Pettegrew, The Perspicuity of Scripture, Ref-0164, Vol. 15 No. 2, Fall 2004, 209:225, p. 215. ". . . Jesus indicates that the Scriptures are essentially perspicuous: eleven times the Gospel writers record Him saying, “Have you not read . . .?” and thirty times He defended His teaching by saying, “It is written.” He rebuked His listeners for not understanding and believing what the text plainly says." Terry Mortenson, Jesus, Evangelical Scholars, and the Age of the Earth, Ref-0164, Vol. 18 No. 1 Spring 2007, 69:98, p. 72. "What, then, was meant when the scriptures were declared [by the Reformers] to be clear and perspicuous for all? Simply this: the Bible was understood to be clear and perspicuous on all things that were necessary for our salvation and growth in Christ. It was not a claim that everything in the Bible was equally plain or that there were no mysteries or areas that would not defy one generation of Bible readers or another." Kaiser and Silva, An Introduction to Biblical Hermeneutics, p. 166. "The testimonies of Christ, Moses, David, and Ezra are united in saying that the Old Testament Scriptures are presented to an indiscriminate popular readership with the assumption that they are responsible to believe, to obey and, as individuals, to seek to understand them more fully." Brian H. Wagner, Levels of Perspicuity in the Old Testament Scriptures, Ref-0785, Vol. 16 No. 48 August 2012, 29-51, p. 51. "Article XXIV: We affirm that a person is not dependent for understanding of Scripture on the expertise of biblical scholars. We deny that a person should ignore the fruits of the technical study of Scripture by biblical scholars." -- J. I. Packer, Chicago Statement on Biblical Hermeneutics, 20160104143017.pdf, p. 4. "a new era of vernacular translations was dawning, as proclaimed by Erasmus in his Paraclesis, where he had called for the Gospels and Epistles to be “translated into all languages” so that the farmer could sing a portion of them at the plow and the weaver hum parts of them at his shuttle." Ref-1522, p. 523. "The bloody spectacle of the Peasants’ War in Germany showed the violence and anarchy that could result from making the Scriptures available to the common man." Ref-1522, p. 691.


scripture - preservation : Word - preserved
scripture - prophecy - judges : prophecy - scripture judges
scripture - read : Deu. 31:10-13; Deu. 17:18-20; 2Chr. 17:7; 2Chr. 30:22; Ne. 8:18; Ne. 9:3; 1Ti. 4:13
scripture - reasoning from : Luke 24:27; Acts 8:35; Acts 17:2; Acts 18:28; Acts 28:23

"Scripture is the product of God's Spirit moving upon its human authors to produce His Word in written form (2Pe. 1:20-21) . As such, it supersedes even apostolic experiences with Jesus Himself. Perhaps that is why Jesus prevented the disciples on the Emmaus Road from recognizing Him as He “explained to them the things concerning Himself in all the Scriptures” (Luke 24:27). He wanted their faith and preaching to be based on Scripture, not merely on their own personal experience -- no matter how moving or memorable that experience might be. If that was true of the apostles, how much more should believers today seek to know God's Word rather than seeking supernatural or ecstatic experiences. Experience can be counterfeited easily, but not Scripture." John MacArthur, The Sufficiency of Scripture, Ref-0164, Vol. 15 No. 2, Fall 2004, 165:174, p. 169.


scripture - rejected : Word - rejected; Ps. 107:11; Isa. 30:9; Isa. 30:12; Zec. 7:12
scripture - rejection brings bondage : bondage - rejection of God's Word
scripture - relevant : relevant - scripture
scripture - sanctifies : John 17:17
scripture - sanctifying : Word - sanctifying
scripture - sealed : sealed - scripture
scripture - single meaning : Ne. 8:8

"Article VII: We affirm that the meaning expressed in each biblical text is single, definite and fixed. We deny that the recognition of this single meaning eliminates the variety of its application." -- J. I. Packer, Chicago Statement on Biblical Hermeneutics, 20160104143017.pdf, p. 2.


scripture - stand to hear : standing - to hear the Word
scripture - studying : Word - studying
scripture - sufficient : Ps. 19; John 8:31; 1Cor. 4:6; 2Ti. 3:15-17; Heb. 4:12-13; 2Pe. 1:3; 2Pe. 1:19-21; Jude 1:3

"The young man [of Mat. 19:16; Mark 10:17; Luke 18:18] found the answer wanting. As I watched his face, I could see disappointment. He wanted more than a standard answer. He and I could well have argued about that, for, I would have told him that what the Torah gives is all you get, and all you should want." Ref-0137, p. 91. "Athanasius does not deny the sufficiency of Scripture for the defense of the truth. Instead he often explicitly affirms it. He states in once place that “the sacred and inspired Scriptures are sufficient to declare the truth.” Elsewhere he argues that “holy Scripture is of all things most sufficient for us” and urges “those who desire to know more of these matters to read the Divine word.” And again he says, “divine Scripture is sufficient above all things.”" Ref-0791, p. 30. "In every emotional struggle, there is always temptation to deviate from the text of Scripture, and this is what Wallace meant when he said, ‘Through the experience of my son’s cancer, I came to grips with the inadequacy of the Bible alone to handle life’s crises.’ . . . The unintended rejection presupposes that the Scriptures are inadequate to answer basic questions about life on earth because Wallace overlooked the idea that knowledge of God is necessary to truly know oneself." Cliff Allcorn, On the Futility of Accepting the Charismatic Sign Gifts for Current Use, Ref-0066, Vol. 24 No. 3, Summer 2011, 61-79, p. 77


scripture - sufficient for counsel : counsel - scripture sufficient
scripture - superior to psychology : counsel - scripture superior to human wisdom
scripture - teaching - understand : teaching - understanding
scripture - test against : teachers - test against scripture
scripture - testifies of Jesus : book - volume written of Jesus
scripture - translations - popularity : translations - popularity
scripture - truth : Word - truth
scripture - twisting : teachers - twisting scripture
scripture - unbelieving use : Ps. 50:16-17
scripture - value : Ps. 138:2

"Nothing this world has to offer is more precious than God's Word. I have a friend who collects rare Bibles. He owns a wonderful collection, with one Bible dating back to the fourth century. But my favorite is a Bible from sixteenth-century England, one of the earliest printed copies of God's Word. The top third of this Bible is cdovered with the blood of its original owner. My friend let me hold it in my hands, and tears came to my eyes as I leafed through it. How did blood get on the pages of that Bible? When Bloody Mary ruled England, she terrorized Protestants, murdering as many as she could. Her soldiers would spill the person's blood, then take his bible and dip it deep into the blood. A few of those Bibles have been preserved and are known as Martyrs’ Bibles. Scientists have tested the paper and confirmed that the dark stains on every page of my friend's Bible are human blood. I examined that Bible carefully, page by page. I could see where it was well worn from being studied. There are water stains, as if from tears, and places where a thumb had frayed favorite pages. This was someone's most valuable possession, and his or her blood is there to prove it." John MacArthur, The Sufficiency of Scripture, Ref-0164, Vol. 15 No. 2, Fall 2004, 165:174, p. 173.


scripture - witness : law - witness
scripture - written - Genesis : Gen. 1:1; Gen. 5:1; Jos. 1:8

"To begin with we must dismiss the theory of oral transmission as the source of Genesis. It is not logical to expect that a pure document could be transferred orally from one generation to another for hundreds of years. Even Middle Easterners, with their prodigious memories could not do it. Concentration on the role of oral tradition has led scholars to underestimate the role of written records. We believe there is evidence that the Pentateuch in its entirety was written from the beginning, even though that is dismissed by most scholars today. . . . Genesis chapter 5:1 is translated correctly in the NIV: “This is the written account of Adam's line.” (my emphasis) This passage tells of a sepher (book) connected with Adam. The Hebrew word “sepher” always means a written account. Scholars get around this being taken at face value by calling it an “anachronism” entered into the text by later scribes. Or they just avoid it altogether. Some of the most comprehensive Bible commentaries avoid any mention of this situation." David Livingston, "Writing: Was Hebrew First?" ABR Electronic Newsletter, Vol. 6, Issue 11, November 2006 [http://biblearchaeology.org]


scripture - written - Job : Job 19:23
scripture - written - law : law - written
scripture - written to : 2Ti. 3:16

"All Scripture is "profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2 Tim. 3:16), but all Scripture is not of primary application to a particular person or class of persons which the Bible designates as such." Ref-1518, p. 52.


Scripture Lands, John Kitto : Ref-0714
Scripture Lands, John Kitto - Kitto, John, Scripture Lands : Ref-0714
Scripture Lands, John Kitto - Kitto, John, Scripture Lands - Logos-0465 : Ref-0714
scriptures : favorite - verses; inerrancy - scripture ; leaders - copy scriptures; messianic prophecy - witnessing tool; scriptures - Jewish; scriptures - lost; scriptures - opened; X0112 - communion
scriptures - communion : X0112 - communion
scriptures - favorite : favorite - verses
scriptures - inerrant : inerrancy - scripture
scriptures - inspired : inerrancy - scripture
scriptures - Jewish : Rom. 3:2; Rom. 9:4
scriptures - leaders copy : leaders - copy scriptures
scriptures - lost : 2K. 22:8-13; Ne. 8:17
scriptures - opened : Luke 24:32; Acts 17:3
scriptures - reasoning from : messianic prophecy - witnessing tool
Scrivener's 1881 Textus Receptus. 1995 (electronic ed.). Oak Harbor: Logos Research Systems. : Ref-0324
Scrivener's 1881 Textus Receptus. 1995 (electronic ed.). Oak Harbor: Logos Research Systems. - Logos-0084 : Ref-0324
Scroggie, W. Graham. A Guide To The Gospels : Ref-0069
Scroggie, W. Graham. A Guide To The Gospels - A Guide To The Gospels : Ref-0069
Scroggie, W. Graham. A Guide To The Gospels - A Guide To The Gospels - Guide To The Gospels, A : Ref-0069
Scroggie, W. Graham. A Guide To The Gospels. : Ref-0117
Scroggie, W. Graham. A Guide To The Gospels. - A Guide To The Gospels : Ref-0117
Scroggie, W. Graham. A Guide To The Gospels. - A Guide To The Gospels - Guide To The Gospels, A : Ref-0117
scroll : scroll - eaten; written - both sides
scroll - eaten : Jer. 15:16; Eze. 3:1; Rev. 10:9
scroll - written both sides : written - both sides

SC