The Myth That Religion Causes War

        It has been commonly charged by atheists that most wars throughout the history of mankind were enacted in the name of religion. In other words, it is argued that the greatest amount of lives lost in the pages of previous ages was due to zealous religious people attempting to conquer other nations for the sake of their own gods. Many atheists reason that if no religions existed, then the world would function peacefully because there would also cease to be controversy over the validity of contradictory sets of religions customs, traditions, and practices. The claim that religion is the number one cause of war has been advanced to give people the impression that a secular worldview is optimistically plausible. However, this idea is untenable as will be shown in this article.

        It is fallacious to paint all religions as being morally bankrupt at the same time or in the same way. Further, the claim of religion causing of most wars is contradicted by the witness of history itself. According to Charles Phillips and Alan Axelrod's "Encyclopedia of Wars," which chronicles 1,763 wars, only 123, or 6.98%, are categorized as religious, a figure that drops to 3.23% after excluding those waged in the name of Islam. Some commentators, such as Andrew Holt, have noted that the actual count of religious wars in the Encyclopedia of Wars is 121, not 123, and that the 123 figure was popularized by Theodore Beale, also known as Vox Day.

        In his work titled Lethal Politics and Death by Government, Professor R. J. Rummel noted that death in battle was not usually inspired in the name of religion, but rather that naturalistic philosophies were the primary cause. Though religions may be used by governments to influence a large population of a people to wage war, that still does not make religion itself the cause of war. Logically speaking, wars can be fought among groups who adhere to the same religion. Consider, as an example, the American Civil War. Battles are, for the most part, conducted mainly for secular purposes, which can include but are not limited to controlling foreign territories or obtaining resources. Therefore, governments are the source of war, not religions.

        The idea of war is not limited to the scope of the human race. In other words, the notion of battle can even be found within the organizational ranks of the animal kingdom, from ants, to bees, and to monkeys. If religion is the cause of all wars, then would this not mean that animals have the intellectual and rational capacities to subscribe to a belief system? Moreover, there have been relatively few atheistic societies that have existed throughout history. That fact in and of itself speaks volumes against the claim that religion is the cause of all wars. It renders impossible the process of comparing religious and secular societies in any great detail.

         We cannot consistently affirm the existence of moral values without a supernatural Law Giver. If we choose to abide by the relativistic moral code presented by secularism, then it follows that truth can be self-contradictory and thereby self-refuting. If we cannot uphold objective morals, then neither can we uphold objective human rights. There would also be no such thing as value, certainty, or purpose. Nevertheless, we can never condone the establishment of atheistic governments in the twentieth century that treacherously usurped power and inhumanly murdered hundreds of millions of innocent people. So it is incumbent to understand why religion is an indispensable support for continual survival of the human race.

        The assertion that religion is the cause of all wars is historically inaccurate, as well as it is philosophically indefensible. Governments cause war, not Christianity. All quarrels originate from the inherently sinful nature of the human heart (James 4:1-2). In fact, secular societies are more guilty of taking innocent lives. Consider examples from the twentieth century of non-religious dictators such as Hitler (a moral relativist), Stalin, and Mao Zedong. The evidence clearly does not point in favor of the theory that most people throughout history have died in the name of spreading their religions.

A Definitive Case Against The Roman Catholic Apocrypha

• Introduction:

          -A major source of division between Roman Catholics and Protestants is the numbering of books that should officially be included in the Old Testament canon. While the Protestant canon of Scripture is comprised of sixty-six books, the Roman Catholic canon contains seven additional books. The seven disputed books that the Church of Rome embraces are Wisdom, Ecclesiasticus, Tobit, Judith, 1 Maccabees, 2 Maccabees, and Baruch. Further, translators of Catholic Bibles have incorporated a few extra verses into the protocanonical texts of Daniel and Esther. While Roman Catholics confidently parade this group of ancient writings (the term "deuterocanonicals" was first used in the sixteenth century) as canonical Scripture, there are solid reasons for rejecting them as being a product of divine inspiration.

• Rejection Of The Apocrypha By The Jews:

          -The apocryphal books were never included in the Hebrew canon of Scripture. Jesus Christ spoke of the Law and Prophets (Matthew 7:12; 22:40; Luke 16:16). He also alluded to the threefold division of the Jewish canon which is accepted by Jews today (Luke 24:44). The deuterocanonicals were written during a time when no prophets were alive (1 Maccabees 4:41-46; 9:27). The Jews were the ones most acquainted with the books of the Old Testament, since they were the ones who wrote them. The Jewish historian Josephus rejected the apocrypha as inspired.

• The Divine Inspiration Of The Roman Catholic Apocrypha Was Denied By Many In The Early Church:

          -Contrary to the popular proclamations made by Roman Catholic apologists, the early Christians were far from unanimous regarding whether the Apocrypha should be included in the canon of Scripture. Members of the church throughout history such as Julius Africanus, Melito of Sardis, Jerome, Athanasius, Ruffinus, John of Damascus, Epiphanius, and Cardinal Cajetan rejected the deuterocanonical books as being inspired. Sometimes people would accept one apocryphal book while rejecting the inspiration of another. Pope Gregory the Great, speaking of the Maccabees, said, "...we are not acting irregularly, if from the books, though not canonical, yet brought out for the edification of the Church, we bring forth testimony" (Commentary on Job, 19, 34). Athanasius wrote, "There are other books besides the aforementioned, which, however, are not canonical. Yet, they have been designated by the Fathers to be read by those who join us and who wish to be instructed in the word of piety: the Wisdom of Solomon; and the Wisdom of Sirach; and Esther; and Judith; and Tobias..." (Thirty-ninth festal letter, 367). "Theologians of the Eastern Church, such as Cyril of Jerusalem, Gregory of Nazianzus, and Amphilochius drew up formal lists of the Old Testament in which the Apocrypha do not appear." (Bruce M. Metzger, An Introduction to the Apocrypha, p. 179) While patristic writers did indeed cite from extra-biblical writings, quotation of a source in itself does not imply acceptance into the canon or belief in divine inspiration. It was not until the Council of Trent in 1546 that the Apocrypha was officially deemed to be a part of the Roman Catholic canon. The online New Advent Catholic Encyclopedia says, “In the Latin Church, all through the Middle Ages we find evidence of hesitation about the character of the deuterocanonicals. There is a current friendly to them, another one distinctly unfavourable to their authority and sacredness, while wavering between the two are a number of writers whose veneration for these books is tempered by some perplexity as to their exact standing, and among those we note St. Thomas Aquinas. Few are found to unequivocally acknowledge their canonicity” (Under “Canon of the Old Testament”). "From the Greek Septuagint translation of the Old Testament an Old Latin Version was made, which of course also contained the Apocryphal books among the canonical books. It is not strange, therefore, that Greek and Latin Church Fathers of the second and third centuries, such as Irenaeus, Tertullian, and Clement of Alexandria (none of whom knew any Hebrew), quote the Apocrypha with the same formulas of citation as they use when referring to the books of the Old Testament. The small amount of Fathers, however, who either had some personal knowledge of Hebrew (e.g. Origen and Jerome) or had made an effort to learn what the limits of the Jewish canon were (e.g. Melito of Sardis) were usually careful not to attribute canonicity to the Apocryphal books, though recognizing they contain edifying material suitable for Christians to read." (Bruce M. Metzger, An Introduction to the Apocrypha, p. 178)

• 2 Maccabees Contains A Reference To The Unbiblical Practice Of Praying For The Dead:

          -"He then took up a collection among all his soldiers, amounting to two thousand silver drachmas, which he sent to Jerusalem to provide for an expiatory sacrifice. In doing this he acted in a very excellent and noble way, inasmuch as he had the resurrection in mind; for if he were not expecting the fallen to rise again, it would have been superfluous and foolish to pray for the dead. But if he did this with a view to the splendid reward that awaits those who had gone to rest in godliness, it was a holy and pious thought. Thus he made atonement for the dead that they might be absolved from their sin." (2 Maccabees 12:43-46)

           *How can these soldiers be said to have gone to rest in godliness when they were killed by God for acts of idolatry? 

• 2 Maccabees Contains A Reference In Which Suicide Is Commended:

          -But when the troops, on the point of capturing the tower, were forcing the outer gate and calling for fire to set the door ablaze, Razis, now caught on all sides, turned his sword against himself, preferring to die nobly rather than fall into the hands of vile men and suffer outrages unworthy of his noble birth. In the excitement of the struggle he failed to strike exactly. So while the troops rushed in through the doors, he gallantly ran up to the top of the wall and courageously threw himself down into the crowd." (2 Maccabees 14:41-43)

• 2 Maccabees Contains Two Contradictory Accounts Of The Death Of Antiochus Epiphanes In The Same Book:

          -Was Antiochus “cut to pieces in the temple of Nanaea by the treachery of Nanaea’s priests” (2 Maccabees 1:13-16)? Or was he “taken with a noisome sickness...ended his life among the mountains by a most piteous fate in a strange land” (2 Maccabees 9:19-29)?

• The Consumption Of Magic Potions Is Prescribed In Tobit: 

          -"The angel then told him: “Slit the fish open and take out its gall, heart, and liver, and keep them with you; but throw away the other entrails. Its gall, heart, and liver are useful for medicine.” After Tobiah had slit the fish open, he put aside the gall, heart, and liver. Then he roasted and ate part of the fish; the rest he salted and kept for the journey. Afterward the two of them traveled on together till they drew near to Media. Then the young man asked the angel this question: “Brother Azariah, what medicine is in the fish’s heart, liver, and gall?” He answered: “As for the fish’s heart and liver, if you burn them to make smoke in the presence of a man or a woman who is afflicted by a demon or evil spirit, any affliction will flee and never return. As for the gall, if you apply it to the eyes of one who has white scales, blowing right into them, sight will be restored.” (Tobit 6:5-9)

           *Contrast this incident with other instances of illness in the Bible: "Nebuchadnezzar's madness was a rare but authentic clinical condition called boanthropy. "Made-up" miracle stories contain outrageous elements with no clinical analogy (e.g. in Tb 2:9-10, another Apocryphal book, Tobit goes blind because of sparrow droppings in his eyes." (Archaeological Study Bible, Walter C. Kaiser Jr. and Duane Garrett general editors)

• The Apocryphal Additions To Daniel Are Not Canonical Scripture

          -"Daniel, Apocryphal Additions to the Greek translation of Daniel, like that of Esther, contain several pieces which are not found in the original text. The most important of these additions are contained in the Apocrypha of the English Bible under the titles of The Song of the Tree Holy Children, The History of Susanna, and The History of...Bel and the Dragon -1. a. The first of these pieces is incorporate into the narrative of Daniel After who three confessors were thrown into the furnace (Dan. iii. 23), Azarias is represented praying to God for deliverance (Song of Three Children, 3-22); and in answer the angel of the Lord shields them from the fire which consumes their enemies (23-27), whereupon "the three, as out of one mouth," raise a triumphant song (29-68), of which a chief part (35-66) has been used as a hymn in the Christian Church since the 4th century. b. The two other pieces appear more distinctly as appendices, and offer no semblance of forming part of the original text. The History of Susanna (or The Judgement of Daniel) is generally found at the beginning of the book (Gk. MSS. Vet. Lal); though it also occurs after the 12th chapter ( Vulg. ed. Compl.). The History of Bel and the Dragon is placed at the end of the book; and in the LXX. version it bears a special heading as "part of the prophecy of Habakkuk." 2. The additions are found in both the Greek texts, the LXX. and Theodotion, in the Old Latin and Vulgate, and in the existing Syriac and Arabic versions. On the other hand there is no evidence that they ever formed part of the Hebrew text, and they were originally wanting in the Syriac.3. Various conjectures have been made as to the origin of the additions. It has been supposed that they were derived from Aramaic originals, but the character of the additions themselves indicates rather the hand of an Alexandrine writer; and it is not unlikely that the translator of Daniel wrought up traditions which were already current, and appended them to his work." (William Smith, A Dictionary Of the Bible Comprising Its Antiquities, Biography, Geography, and Natural History, p. 188)

• The Inclusion Of The Deuterocanonical Books In Later Versions Of The Septuagint Does Not Translate Into Evidence Of Them Being Canonical:

          -The only noteworthy support for the deuterocanonical books is that they were included in copies of the Septuagint. However, some Septuagint manuscripts also included writings such as the Prayer of Manasseh, 3 Maccabees, 4 Maccabees, Psalm 151, and the Psalms of Solomon. Yet, these are not found in any Roman Catholic translations of the Bible. So the mere fact that the Apocrypha may have been included in Septuagint translations does not prove this collection of books to be inspired by God.

          -"...many Protestant scholars have noted that while the Septuagint was first translated several centuries before the time of Christ, it apparently was not until after Christ that the Apocrypha was appended into this translation. We know of no Septuagint manuscripts earlier than the fourth century that contain the Apocrypha, suggesting that the Apocrypha was not in the original Septuagint. But even if a first-century manuscript were found with the Apocrypha in the Septuagint, that still does not mean the Apocrypha belongs in the canon." (Ron Rhodes, Reasoning from the Scriptures with Catholics, p. 39)

• The Roman Catholic Church Did Not Declare The Apocrypha As Being Canonical Until The Council Of Trent In 1546. It Did So With The Intention Of Establishing Scriptural Support For Its Unbiblical Traditions:

          -"St. Jerome distinguished between canonical books and ecclesiastical books. The latter he judged were circulated by the Church as good spiritual reading but were not recognized as authoritative Scripture. The situation remained unclear in the ensuing centuries...For example, John of Damascus, Gregory the Great, Walafrid, Nicolas of Lyra and Tostado continued to doubt the canonicity of the deuterocanonical books. According to Catholic doctrine, the proximate criterion of the biblical canon is the infallible decision of the Church. This decision was not given until rather late in the history of the Church at the Council of Trent. The Council of Trent definitively settled the matter of the Old Testament Canon. That this had not been done previously is apparent from the uncertainty that persisted up to the time of Trent." (New Catholic Encyclopedia, The Canon)

An Exegesis Of Micah 6:8

          "He hath shewed thee, O man, what is good: and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God." (Micah 6:8)

          From this text of Scripture, we learn that God expects us to be a righteous people. Authentic transformation of the human heart from a sinful state requires the grace of God. Our words and actions make plain whether or not such has happened. People who truly love God will by His grace align themselves with His will. "To do justly" means to treat our neighbors in a fair and honest way. "To love mercy" presupposes devotion to the precepts of God which thereby offers vindication of our profession to know Him. The phrase "to walk humbly with thy God" denotes having the proper desire to serve Him. We do not look down on other people as if we are better than they. We must worship God in sincerity and truth.

What Is The Relationship Between Doubt And Certainty?

        Certainty entails knowing beyond a reasonable doubt that something is the case or reliable. Doubt is the exact opposite, involving that which is vague or unclear to one's mind. We need to doubt in order to obtain certainty. Further, discernment is the process of investigating presented options in any given scenario by eliminating other possible choices to reach a final verdict on that which best corresponds with goodness and truth. If we learn to discern correctly, then we have a foundation on which to build in life. Things will make sense and have purpose.

Science And Underlying Philosophical Presuppositions

"Supporting the paradigm may even require what in other contexts would be called deception. As Niles Eldredge candidly admitted, “We paleontologists have said that the history of life supports [the story of gradual adaptive change], all the while knowing it does not.” Eldredge explained that this pattern of misrepresentation occurred because of “the certainty so characteristic of evolutionary ranks since the late 1940s, the utter assurance not only that natural selection operates in nature, but that we know precisely how it works.” This certainty produced a degree of dogmatism that Eldredge says resulted in the relegation of paleontologists to the “lunatic fringe” who reported that “they saw something out of kilter between contemporary evolutionary theory, on the one hand, and patterns of change in the fossil record on the other.” Under the circumstances, prudent paleontologists understandably swallowed their doubts and supported the ruling ideology. To abandon the paradigm would be to abandon the scientific community; to ignore the paradigm and just gather the facts would be to earn the demeaning label of “stamp collector” (i.e., one who does not theorize)."

Phillip E. Johnson, Objections Sustained, p. 25

On The Pursuit Of Self

"You will find very few people who can pursue self-actualization without devaluing other selves. One of the marks of the man who concentrates on himself is a withdrawal of interest in other people and objects. Finally he comes to view outside concerns as interesting only insofar as they serve his own self-realization. They become merely means to an end. Tools. Throw-aways. This kind of attitude, of course, actually tends to subvert one’s chances for actualization. The self does tend to become more interesting as the world becomes less interesting, only more demanding and restless. Before long, the man who started off pursuing self finds it such a burden that he will make any kind of desperate attempt to get rid of it. He turns to drugs or alcohol, or to some other anesthetic."

William Kirk Kilpatrick, Psychological Seduction: The Failure of Modern Psychology, p. 63

Why Is Language Important?

Language determines the realities we attend to. If certain words fall into desuetude, it means that certain realities have dropped from our attention as well. Words, for example, such as valor, nobility, honor, sanctity, chastity, and purity hang on to life but seem to be written in the past tense, as though the realities they refer to are remnants of some dim history. Such words appear rarely, if at all, in the vocabulary of social scientists or in the popular media. Other, more “relevant” words have edged them aside. For every purity that gets to print, there are a hundred needs, naturals, and sexuals to crowd them out.

What is perhaps most effective about such a technique is that it requires no confrontation. It does not deny the other realities. It by-passes them the way a superhighway bypasses a village so that after a while people forget that the village is there.

William Kirk Kilpatrick, Psychological Seduction: The Failure of Modern Psychology, p.127-128

Interaction With The Synoptic Problem

• Why Do The Four Gospels Contain Differences?:

          -The reasons for the differences between the gospel accounts is not that they disapproved of each other's content. Rather, they were writing with a slightly different theological emphasis or intended audience. Matthew, for example, wrote mostly to Jews. Luke is more accessible to Gentiles. There were differences in reporting, which is only natural for reporters as they have biases and different perspectives. There were different points of emphasis. There is nothing inherently wrong with choosing not to include certain content. John himself wrote, "And there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world itself would not contain the books that should be written” (John 21:25). That is a hyperbolic way of saying Jesus Christ said and did many things; certain details were included while others were not. If the material of the four gospels was a fabrication, then we should expect very few dissimilarities in reporting. If the four gospels were exactly the same in terms of content, then there would be no need to have more than one narrative of the life of Christ. We should expect more than a few similarities between the four gospels because they cover the same subject matter. 

• On The Q Source Hypothesis:

          -This is a hypothetical source of the original teachings of Jesus Christ and proposed by scholars in an attempt to account for similarities in Matthew and Luke's written material. This Q document has not been discovered, but that does not necessarily mean it did not exist. Further, it is a hypothetical idea, and, if it did exist, remains separate from the four gospels themselves. They, not some speculative reconstruction, are to remain our primary source for the life and teachings of Christ. Further, early writers such as Jerome never spoke of a source that is today called a Q document. The general theological message of Scripture is not to be sacrificed in the name of some historical critical method. There may have been sources akin to Q, but that does not prove such a hypothesis to be correct. Nor does it follow that we can reliably reconstruct what they would have looked like. 

• Details On The Gospel According To Matthew: 

          -The Gospel of Matthew was written for the purpose of convincing Jews that Jesus Christ is their promised Messiah and legitimate King. Matthew's narrative contains more quotations from the Old Testament, demonstrating in greater detail how Jesus fulfilled prophecies than any of the other three gospel accounts. It also traces His ancestral lineage from King David. In addition, Matthew utilizes language from the Old Testament that the Jewish people would have been more comfortable with hearing. For example, Peter is said to have called Christ the Son of the living God in Matthew 16:16. That is distinctly Jewish terminology. This gospel has a decidedly Jewish flavor to it and places a special emphasis on the kingdom of God. Matthew likely gleaned material from Mark's gospel without source attribution as well as circulated oral traditions concerning the life of Christ. This way of borrowing ideas from other authors in writing a text is consistent with what we know about authorship at this time.

• Details On The Gospel According To Mark:

          -The Gospel of Mark was originally directed to Gentile Christians, most particularly those who were thriving in the midst of persecution under the Roman Empire. Terms such as "census" (Mark 12:14) and "denarius" (Mark 12:15) are consistent with such an audience. This short biographical narrative of our Lord Jesus Christ was written for the purposes of building up the faith of fellow brethren and teaching what it really means to be a disciple. In this narrative, Christ seemingly keeps His true identity hidden and reveals Himself as the Son of Man. That title emphasizes His humility. His character is a point of consideration in this narrative. As does Matthew's gospel, this one emphases Peter's confession of faith in Christ as the Messiah (Mark 8:27-9:1). Tradition has it that Mark was a companion of the Apostle Peter and wrote a narrative based on his eyewitness testimony. He was reputed by Paul to be of benefit in ministry (Colossians 4:10). This gospel has no birth narrative of Christ or list of descendants. It records several miracles that He did. Roughly ninety percent of this gospel is found in Matthew. Roughly fifty percent is found in Luke's gospel. Matthew and Luke may have taken Mark's narrative and expounded further on it.

• Details On The Gospel According To Luke:

          -The Gospel of Luke strives to bring into light "all that Jesus began to do and teach" (Acts 1:1-2). It was intended to be an accurate, organized narrative that gives readers certainty regarding the teachings and events surrounding Jesus Christ (Luke 1:1-4). The composition is concise. The Greek style is of a superior quality. Luke undoubtedly had access to Mark's gospel as well as other written and oral sources. Moreover, this book oftentimes records details that were omitted in the other canonical gospel narratives. Consider, for instance, the Parable of the Good Samaritan (Luke 10:25-37) and the Parable of the Pharisee and Tax Collector (Luke 18:9-14). This chronicle which was authored by a Gentile physician and historian named Luke presents Christ as showing compassion to all people of different societal classes. The point being made is that Jesus did not come just to save the Jews, but also Gentiles who turn to Him in faith and repentance. This gospel places a special emphasis on woman that is unique for its time. French critic Joseph Ernest Renan said that this book was the most beautiful one ever written. "The ancient opinion, that Luke wrote his Gospel under the influence of Paul, rests on the authority of Irenaeus, Tertullian, Origen, and Eusebius. The two first assert that we have in Luke the Gospel preached by Paul ; Origen calls it " the Gospel quoted by Paul," alluding to Rom. ii.16; and Eusebius refers Paul's words, "according to my Gospel" (2 Tim. ii. 8), to that of Luke, in which Jerome concurs. The language of the preface is against the notion of any exclusive influence of St. Paul. The four verses could not have been put at the head of a history composed under the exclusive guidance of Paul or of any one apostle, and as little could they have introduced a gospel simply communicated by another." (William Smith, A Dictionary Of the Bible Comprising Its Antiquities, Biography, Geography, and Natural History, p. 492)

• Details On The Gospel According To John:

          -Rather than providing us with a chronological listing of the major events that took place during the earthly life of Jesus Christ, the purpose of the Gospel of John is to reinforce His divinity. It speaks of Christ as the eternal Logos who took on flesh and dwelt among us (John 1). Therefore, it would not have been suitable for John to provide an account of His earthly birth or a genealogy. This gospel has a unique purpose and scope when compared to the other three gospels. It was written to bring about the conversion of souls to Christianity through the recording of Christ's miracles (John 20:30-31). This book has been reputed by many to be the evangelistic gospel. The Gospel of John occupies metaphors such as "bread of life," "born again," and "living water," none of which can be found in the other three gospels. It is very much distinct from the Synoptic Gospels (i.e. Matthew, Mark, and Luke). The Gospel of John places a unique emphasis on the miracles of Christ and the nature of truth.

Is Praying To Departed Saints A Biblical Practice?

• Introduction: 

          -The Roman Catholic Church, Eastern Orthodox, certain Lutherans, and certain Anglicans believe that we can pray to and receive help from certain saints (and even angels) in heaven. It is believed that God has enabled them to intercede on our behalf before Him for nearly every aspect of human life.

          -"A further reinforcement, of the same idea, was derived from the cult of the angels, which, while pre-Christian in its origin, was heartily embraced by the faithful of the sub-Apostolic age. It seems to have been only as a sequel of some such development that men turned to implore the intercession of the Blessed Virgin. This at least is the common opinion among scholars, though it would perhaps be dangerous to speak too positively. Evidence regarding the popular practice of the early centuries is almost entirely lacking...” (New Advent Catholic Encyclopedia, "Down to the Council of Nicaea")

• A Practice That Is Not Consistent With The Biblical Pattern Of Prayer:

          -Throughout Scripture, there are dozens of references to prayer (Psalm 25; 2 Samuel 7:18-29; 1 Kings 8; Matthew 6:6-14; Mark 14:32-42; Luke 11:1-4; John 14:14; John 17; Acts 7:51-58; Romans 10:1; 15:30; Colossians 3:16-17; James 1:5-6; etc.). Each recorded instance was directed to God alone. Further, the central theme of the biblical narrative is man trusting only in God (Psalm 23; Psalm 50:15; Psalm 71:1; Psalm 91:15; Joshua 1:1-6; Isaiah 48:17-18; Jeremiah 33:3; Matthew 6:25-34; John 16:23; 1 Corinthians 10:31; Ephesians 5:19-20; etc.). We have no examples in the Bible of people calling on entities other than Him, with the exception being pagans or idolaters. In the text, we never see God approving of the practice of praying to departed saints or angels. Therefore, the consistent application of biblical principles compels us to conclude that all prayer should be dedicated to God alone.

• Can Believers In Heaven Really Hear Us?:

          -It is important to recognize the inherent limitations of finite beings—limitations that make it impossible for them to simultaneously hear and comprehend the petitions of countless individuals across the globe, expressed in diverse languages and contexts. Such omnipresence and omniscience are unique characteristics of deity alone. By attributing this ability to saints in heaven, one inevitably encroaches upon the uniqueness of God and diminishes the sufficiency of Christ's completed work of intercession. The very notion of finite beings being able to receive prayers undermines the biblical truth that God alone possesses the attributes necessary to fulfill this role. Furthermore, this premise dilutes the distinction between Creator and creation, a distinction central to the Christian understanding of divine worship and dependence. Notice that in Scripture, all occasions involving two-way communication between or among beings from heaven (with the exception being God) and earth required the creations to be in the same realm (i.e. earth on earth communication), rather than being in two separate realms (i.e. heaven to earth contact is never found in Scripture for created beings). This is perhaps the clearest indication from Scripture that creatures in heaven are incapable of receiving prayers from earth.

• Unnecessary Assistance:

          -We do not need intervention from Mary or the saints in heaven, for Jesus Christ always intercedes for us before God. He is able to rescue sinners from eternal condemnation by Himself (Romans 8:34; Hebrews 7:25). His intercession alone is sufficient to meet all our needs. Moreover, the Holy Spirit gives us the strength that we need during times of spiritual weakness. He also intercedes on our behalf before God (Romans 8:26). If two persons of the triune God intercede on our behalf in prayer, then what more could we possibly need? We can approach God with "boldness" and "confidence" as a result of Christ's atonement (Ephesians 3:12; Hebrews 4:14-16). Only God knows all of the thoughts and intentions of the human heart (1 Kings 8:37-39; 2 Chronicles 6:30). Consequently, praying to saints in heaven to grant our prayer requests is pointless because they do not have the same traits that God Himself has.

          -"The church appears to have painted itself into a theological corner. In trying not to detract from Christ, its theologians have so defined the role of Mary as to make it entirely indispensable: everything we need we get from Christ. If that's the case, what is the point or importance of Mary's mediation? One the other hand, the oft-heard affirmation that Mary can influence her Son to help us necessarily implies that the Son otherwise would be less disposed to do so. In fact, the very concept of a mediator presupposes that there are differences that need to be reconciled between two parties. This leads to the inescapable conclusion that, apart from Mary's mediation, Christ himself would not be perfectly reconciled to us. All this seriously compromises the integrity of his high priesthood. The church is stuck in a hopeless dilemma wherein either Mary's role is rendered superfluous, or the all-sufficiency of Christ's mediation is diminished. In trying to avoid either of these perceived pitfalls, it has fallen headlong into both." (Elliot Miller and Kenneth R. Samples, The Cult of the Virgin: Catholic Mariology and the Apparitions of Mary, p. 56)

• Why Accusations Of Prayers To Saints Being Necromancy Are Correct:

          -God expressly commanded the Jews to not have any sort of contact with spirits who have departed into the supernatural realm (Deuteronomy 18:9-14; 26:13-14 Leviticus 19:31; 20:26-27; Isaiah 8:19; 19:1-4). What prayers to departed saints have in common with pagan prayers to the deceased is this: personal communication. That is condemned in the Law. This is the underlying reason that those who pray to Mary and other deceased saints inadvertently engage in necromancy. There are to be no prayers for, to, or through the dead in the kingdom of God.

• Do Psalm 103:20-21 and Psalm 148:1-2 Support Prayers To Deceased People And Angels?:

          - The Psalmists are simply telling all creations in all places to praise God's name. Creation is a reflection of His glory. These passages do not in any way exhort us to honor or pray to beings other than the Lord. In Psalm 103:22, inanimate objects are told to praise God. In Psalm 148:3, the sun, moon, and the stars are also told to praise God. Should we also pray to these things?

• Does The Transfiguration Support Prayers To Deceased People, Since It Shows Jesus Speaking With Moses And Elijah?:

          -The point of the transfiguration was to show the preeminence of Jesus Christ. He was speaking to Moses and Elijah in His glory. These verses do not say anything in regard to prayer. Are there even any Catholics who offer prayers to Moses and Elijah?

• Does Luke 15:7-10 Support Prayers To Deceased People, Since It Says Angels In Heaven Rejoice Over The Conversion Of Sinners?:

          -Angels rejoicing over a conversion cannot simply translate into support for them receiving our prayer requests because they most probably know when a soul is added to the Book of Life. Even if saints and angels in heaven were conscious of events on earth, could hear prayers, and had the ability to pray for somebody on earth, it would not follow that we are justified in offering prayer petitions to entities other than God. Satan is without a doubt conscious of events taking place in this world, yet no Roman Catholic would ever suggest prayer to him.

• Does Hebrews 12:1 Support Prayer To The Saints, Since It Speaks Of Believers Being Surrounded By A Cloud Of Witnesses?:

          -The context of this passage relates to viewing the Old Testament saints as good moral examples. We are all united into a spiritual family by faith in Christ. There is nothing in that which would even remotely suggest prayer to these witnesses. People enter into the supernatural realm at the moment of physical death. So in that sense, believers on earth certainly are separated temporarily from those present in heaven.

• Do Revelation 5:8 And Revelation 8:3-4 Support Prayer To Saints, Since They Speak Of Them Offering The Prayers Of Saints To God?:

         -This simply means that God allowed saints in heaven to "hold" bowls of prayers. The text says nothing about prayers being directed to saints or angels in heaven, nor gives us permission to do so. The text does not indicate how these saints would be aware of our prayers. Bowls of wrath are mentioned in Revelation 16. Should we conclude that they were directed to the saints in heaven because they also carried them?

How Come God Does Not Stop Evil Right Now?

"While nearly everyone asks why God doesn’t stop evil, few people ask why God doesn’t stop pleasure. Stopping pleasure would be an effective way of stopping evil while maintaining human freedom. That’s because no one does evil for evil’s sake. We do evil to get good things, such as money, sex, and power. Take away pleasure and the incentive to do evil would vanish. But if God were to stop evil by ending pleasure, would the human race continue? If it did, would anyone like the pleasureless world that remains?"

Frank Turek, Stealing From God, p.142