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Bob Enyart, co-founder of opentheism.org, continues his interview of Dr. Richard Rice, a leading advocate of Open Theism, just retired Loma Linda theology professor, and co-author of the famed 1994 book The Openness of God with Pinnock, Hasker, Basinger, and Sanders. The guys continue their relaxed yet compelling discussion.
* KGOV & Richard Rice:
- Part 1: kgov.com/richard-rice (6/9/20)
- Part 2: kgov.com/richard-rice-2 (10/20/20 this program)
- Part 3: kgov.com/richard-rice-3 (10/21/20)
- And see Richard featured on the homepage of opentheism.org.
Greetings to the brightest audience in the country, and welcome to Bob Enyart Live. Today, we're going back to 2020. This is Bob's second interview with Dr. Richard Rice.
Dr. Richard Rice, he is the man who coined the term open theism. Open theism is a very popular idea. It's been, it goes far back, but only recently in the 90s was that term open theism actually coined, those two words open and theism put together.
And they were put together by Dr. Richard Rice. And so he's been influential in formalizing this movement, in articulating this idea of open theism, that God has free will, that God is open to the future. Not that he is stuck in fate, like the God Zeus was stuck in fate, right?
But he is alive and interactive, and he is open to the future, and he experiences the future alongside us, and us being made in his image. We also have free will. And so Dr. Richard Rice was foundational to the open theism movement.
And this is my dad, Bob Enyart, his second interview with him from 2020. Really exciting interview. You don't want to miss it.
Let's jump right into the broadcast.
Greetings to the brightest audience in the country. Welcome to Bob Enyart Live. I'm the pastor of Denver Bible Church.
Back in June, we interviewed theology professor Dr. Richard Rice. That was just before he was to retire from Loma Linda University. We titled that program, The Guy Who Put Two Words Together, Open and Theism.
Dr. Rice is not only a leading author in the community, with his latest book being The Future of Open Theism, but he's also beloved or notorious, depending on your perspective, for coming up with the term Open Theism. Even though the doctrine itself goes back through the centuries, and many would argue to the very pages of the Old and New Testaments. So it's an honor to welcome back to Bob Enyart Live, Dr. Richard Rice.
I hope your retirement has begun well, Dr. Rice, during a pandemic, no less.
Well, thank you for touching on that personal note. It's been a very interesting transition when you spent two-thirds of your life, 50 years studying or teaching theology. I ran across an article from a review of a book that I got from the journal I had gone to graduate school in.
And it had the title, When What You Do Is No Longer Who You Are.
Oh.
And it was dealing with three types of people from three different professions and how retirement affects them. And one of them was university professors. So I'm discovering that not to have the sort of the situation where you were and the set of responsibilities you had and to move into a totally new sort of situation is an interesting challenge.
Well, if you feel at a loss, you have this nostalgia for your old classroom. Remember, you have a standing invitation here where not to exaggerate, we're on the nation's most powerful Christian radio station, 50,000 Watt AM 670 KLTT plus the podcast. So you have a class of about 5,000 people, not exaggerating.
So you're always welcome, Dr. Rice.
Thank you so much. I'll keep that in mind because 5,000 that would surpass all the students I've taught over the years.
All right. You have written two books by the same title. That's a bit different.
You're first in The Openness of God of 1980. And then you co-authored in 1994, the extremely popular book by the same name with Pinnock, Hasker, Basinger and John Sanders. And back in June, we began talking through your latest, The Future of Open Theism from Antecedents to Opportunities.
And we got to your point on, and let me quote you, the pervasive influence of Greek philosophy on Christian theology that obscured the personal qualities of God that appear in the biblical portrait of him, leaving a view of God that lacks the ability for genuine personal relationship. That is a key issue, know that God is personal and that that tends to be obscured by classical theology.
Yes, unfortunately, that's the case. Greek philosophy, in many ways, was a resource for early Christian thinkers. And I think we could say in retrospect, it had an important contribution to make by emphasizing the fact that God was radically different from everything else.
And there were things about God that were unchanging, including, if you go to the biblical view, God's reliability, God's trustworthiness. But as opposed to the sort of the fickle notions of Greek deities in general, they were not personally interested in human beings. So the Greek philosophers, with their quest for something that didn't change, something that kept reality sort of in the scope, that was the quest for Greek philosophy.
They wanted something that was the same, that was very reliable. And I think to attribute that to God, as opposed to the fickle nature, the unreliable nature of other deities was valuable. But the problem was they, early Christians, shall we say, putting it casually, they bought into the Greek idea that the God who was completely reliable was absolutely changeless in every respect.
And that was the ultimate reality of, say, Aristotle, the unmoved mover.
Yes. And to show that that concept is widespread and enduring, Dr. Rice, the Pope Benedict gave a speech at the University of Regensburg, and I've read it recently, and he brags about the synthesis between Greek philosophy and Christian theology. And he actually says it's that synthesis that can save the world.
And so I don't think in any way it is an overestimation to say that pagan Greek philosophy has had an enormous influence on theology, classical theology, certainly from the time of Augustine and even his bishop Ambrose through to today.
You're absolutely right. One of the interesting things that I discovered reading about people who talked about that was that some of the theologians reflecting on the nature of God before Augustine made a deliberate effort not to buy into Greek thought but to resist it. And they resisted it by maintaining what we would call the emergence of the doctrine of the Trinity.
In other words, if we think of the Cappadocian fathers who wrote primarily in Greek, what they were doing was resisting the encroachment of Greek philosophy to the extent that what happened was they located God on the highest level of reality and attributed to him changelessness, familiar Greek idea. But obviously, somehow God is related or there's something about God that gets involved in the world of ongoing experience, human beings. And you read the Bible, the different ways in which God over time dealt with different people.
Then Christ is what is sent by God into the world. But the place that Jesus occupies, given that radical distinction between a God who doesn't change, a God who is absolutely timeless, and the changing dynamic world, that has to be an intermediate figure. Well, if Jesus is located in a position between God and world, well, then he can't be fully divine.
And that was sort of the great alternative view of Christ that was, shall we say, threatening the early Christian view, or the early view that many Christians had of how to relate the father and the son in the relationship there. And the doctrine of the Trinity was developed largely, I think a good example is the Cappadocian fathers, who maintained that that view of the relation was wrong, and that Arianism was the word that's used to describe the idea that Jesus is a subordinate figure. He may be God for us, but he's not certainly not God in himself, because he's involved in time, and God, the ultimate reality, is not involved in time.
So we could see...
Jesus stands somewhere in between.
Yeah, what a tragedy. So we could see how, if you have an idea that is false, it easily influences other ideas. And the more foundational an error is, the greater its impact will be toward harm.
Now Cappadocia, as the locals put it, we've had our Bible tour of Turkey. We spent three weeks there. What a wonderful time.
And it was heavily Hellenized. And so the ideas of the Greeks were extremely persuasive. And this idea of utter unchangeability, that seemed to be perhaps at the very heart of the philosophical attempt to defend Greek fatalism.
The fatalism, the belief that everything that will ever happen is inexorable, unavoidable. That goes all the way back actually to the ancient Babylonians and the Sumerians, their creation epic, Enuma Elish. And so the Greeks, that grew into the Greek belief that the future was settled.
Latin philosopher would even call it Providence thousands of years ago. And so in order to defend that, Plato made the argument that, well, obviously God cannot change in any way. He's utterly immutable.
And that would mean then that his knowledge cannot change either because of his knowledge changed. Then that would be a change in his perfection. He would no longer be perfect.
So because God is utterly immutable, we know that the future must be settled, hence fatalism. And this has done enormous damage, I think, to biblical theology and the understanding of the church about God and the nature of reality.
Well, I think you put it very, very nicely there. The attempt of some people, understandably, to somehow affirm human freedom and to certain extent say, no, what happens is something you decide. And that view of complete settled future, those attempts just don't work.
As one of the authors, I quote, Linda Zagzebski said, all of the attempts to sort of reconcile the affirmation of human freedom with a settled future. And I'm paraphrasing very roughly. Sure.
They just don't work. And so I think it's very difficult, as one of the people I've read, a quotation, actually, you can't read the Bible and come up with the idea that God is absolutely changeless. It just isn't there.
Or that God is exactly what he would be, regardless of what happened in the world. I've been reading as part of my devotional experience in the morning, excerpts from the book of Hosea. And you've got Hosea expressing God's terrible disappointment with the fact that the people he loves are abandoning their commitment to him in pursuit of other gods.
And he's sort of on the verge of giving them up, but he just can't do it. He cares for them like a mother cares for her children, you know, who bends down to feed them. And you get this picture of a God who's really in turmoil because what he wants so deeply for his human children is something they just don't seem to be accepting.
And what does he do? He really realistically should give them up, but God just can't do them.
All that you mentioned, Hosea, it's all metaphor, everything. In fact, when I had a debate, a 10-round written moderated debate with Professor Dr. Samuel Lamerson in Knox Theological Seminary in Florida, he worked for D. James Kennedy, and it was on open theism.
Is the future settled or open? He actually quoted one of his favorite theologians saying from their classical reform perspective, almost everything the Bible says about God is metaphor. Almost everything.
And so I put an enormous list of all the features and attributes that the Bible says about God, including that he is righteous and he's the creator and he's the savior. And if your theology, if you could actually get yourself to utter the words that almost everything the Bible says about God is metaphor, that means you have no constraint. You could turn God into anything you want to turn him into because the scriptures are practically irrelevant as to what God is really like.
If you want to know that you got to go to Martin Luther and John Calvin and Thomas Aquinas and in Augustine because they're not speaking in metaphor. They're speaking in truth. And to me, that's all absurd.
Dr. Rice.
Well, you put it very strongly. What I've done in the opening pages, since you referred to my book, thank you, The Future of Open Theism, in the chapter called Antithetans to Open Theism, is review the study of the Bible and its understanding of God on the part of people who largely were not theologically trained. And what they've done is study the Bible and they've looked at its views of divine foreknowledge and the issues that we've been talking about here.
And they've come up with, let's say, here's one. I'm just going to quote from page 22 here, Howard Roy Elseth, a Bible student, but not theologically trained in a conventional way. One of the appendices of his book, he lists over 11,000 verses that reveal God changes his mind.
So, I don't think anybody reading the Bible, let's say, without some sort of theological, classical theological commitment to a changeless deity, would read the Bible and come to the conclusion, well, this God never changes. And to dismiss the references to God changing as metaphor, as if they didn't give us a more reliable, vivid portrayal of God's actual experience, is to dismiss a mainstream of biblical description of God.
Yes, he wrote that book titled, Did God Know? And it's a book that my friends and I, we all read back in the mid 1980s.
Okay.
And what we've done, so a lot of people will take issue with his verses, but we have boiled down a list to 570 verses that we present in 33 categories online at opentheism.org. And we say, now these verses are really hard to deny what they're saying. So these are like the strongest of the verses that make this point that the future is open.
So in your book, when you focus on God engaging in genuine personal relationship, that's what seems to be at risk. And what classical theology easily seems to lose. Here's how we put it, Dr. Rice, that all those philosophical omnis and ems turn him from a personal God into something more like a force or even a mathematical equation of infinities and infinitesimals.
So much so that nothing could affect him. Not our prayers, not our sin, nor even our worship. But when you read the Bible, the entire Bible shows God presenting himself as being deeply moved by these things.
No, I think you're right. Now, I've had two sorts of contributors to this discussion of God that are worth paying attention to. I studied the writings in graduate school of Alfred North Whitehead and Charles Hartsorn.
They're generally characterized as process theologians. And what they do is see temporal succession as intrinsic to reality. So when you get to ultimate reality, you find a sequence of experiences, a sequence of events.
And they both have a place for God, a very important place for God in their scheme of things as the one who provides for, shall we say, continuity and support for this ongoing process. And it's interesting to me that they see temporality as an attribute of God, and they are not conventional theologians. They're sort of, you know, trying to look at things and make sense of reality.
Then we go to the people like the one you just mentioned, Elseth and others, who are reading the Bible without some sort of classical theological sort of presuppositions that they're totally committed to. And they come up from their reading of the Bible with, in a sense, the same conclusion that God is involved in the course of creaturely events. So it seems to me if you...
it's kind of coincidental to me that here you have philosophers trying to make sense of reality and needing God and attributing to God temporal experience. And then you've got just students of the Bible without the classical philosophical commitments. And they come up with very much a similar idea.
And I think it's important to notice that while those of us who are open theists would emphasize that God's experience is successive and ongoing and God is open to new experience and so forth, that the classical emphasis on timelessness does have an application to God because there are things about God that never change. And so you have a complex view of God. Instead of insisting that God is timeless, unchanging, immutable in every respect, you've got the view that God is completely changeless in certain respects, but in others, immensely dynamic.
The most moved mover to quote the title of one of Clark Pinnock's books. So the example I use is what it takes, since you have seven sons, you can appreciate this. The example I would take is that of a good parent, an ideal parent.
Now there are things about an ideal parent that will never change. That is, commitment to the welfare of her children. A willingness to be committed to, dedicated to, a resource that's always there, that the child can always return to.
And yet, on the other hand, immensely sensitive and responsive to a child's experience. So you can think of bad ways of changing and bad ways of not changing when it comes to parenting. But I think when it comes to the ideal parent, there are ways in which they never change.
And then there are ways in which they change maybe immensely from one child's experience.
What a great point. But those qualities of God that the way you put it, suggests timelessness. I'd say there's another way to view that, in that some of those very qualities are really things that could only be had if God actually exists in time, like God's faithfulness, God's patience.
The Bible says over and over and over. God's enduring patience. In fact, God being able to sustain emotion.
And there are so many, even God being a God of hope, so much of what the Bible attributes to God. And we see these things as, well, his faithfulness endures from everlasting to everlasting. So that would be something that we might say, be tempted to say, well, that's like a timeless attribute.
But really it's an attribute he could only possess if he exists in time. You can't be patient if you are a temporal.
And thank you for that. I think a way of putting it would be the qualities about God that never change are those that describe God's essential being, God's essential character. And those are qualities that are embodied in the larger reality, which was God's concrete personal experience.
And so they are qualities that apply to the experience that God has of an ongoing nature, of a temporal nature. So they're there, but I think you can say they are, you know, God is eternally temporal. Or God is unchangingly sensitive to the world.
And so what you've done is include those classical qualities within, shall we say, the larger dynamic concrete personal reality that God is.
When, and you're exactly right, Dr. Rice, when you say, here, you know, on this program, I'm a talk show host, I'm not a theologian, you know, and I'm not a diplomat. So we do tend to say things rather abruptly or harshly. Have you heard of George B.
caird, if that's how you pronounce his last name, C-A-I-R-D? He wrote the language and imagery of the Bible. Are you familiar with that theologian?
It doesn't ring a bell loudly.
Okay. Well, that's fine because he's the one that when I was debating Dr. Samuel Lamerson, Dr. Lamerson quoted caird in this book, The Language and Imagery of the Bible. And I'd love to read it.
It's a short little quote here. All or almost all of the language used by the Bible to refer to God is metaphor. Unquote.
And when he argued that Dr. Lamerson and Dr. caird there, you know, we were somewhat stunned. We were preparing. We had a team at Denver Bible Church, and we took every round of this 10 round debate very seriously.
And so we responded with a list of what the Bible says about God, that he's living eternal, the creator, mighty. He's good. He's exalted.
He's great. He's loving. He's gracious.
He's spirit. He's righteous. He's true.
He's powerful, wise, blameless. Lord, he is known. He's just.
He's awesome, merciful, judge, holy, savior. I mean, all these things. And yet Dr. Lamerson came back and said, well, you had the word king.
God is not really a king in there. And we think, well, God's kingdom, maybe God's kingdom is just a metaphor. Maybe he's not really the head of his kingdom.
But our kings, if anything, earthly kings are the metaphor. They are the shadow of God as king, king of all the earth. So at any rate, it seems that if you want to defend classical theology and you claim that most of what the Bible says about God is a figure of speech, that really gives you leeway.
Well, I think we have to be careful with that. The language applied to God takes us to a really complex topic. Not confused necessarily, but one of the people I've read says that we can make distinctions, literal language, symbolic language, and analogical language.
Sure.
To say something literal about God would be say, God exists.
Right.
I mean that literally or symbolically. No, I think those who believe in God say, no, literally, God exists. There is a God.
Right.
Symbolic language would be, the Lord is my shepherd. Do we think of God holding a staff and in a field with sheep? Well, no, we don't.
Shepherd is a symbol for which reminds us of God's loving care and attention and so on. So we've got that. Then we've got what some people would call analogical language.
And the interesting thing there is, literal language, you can say, yes, it's true, but no, it's false. You know, there's a sense in which it's true, there's a sense in which it's false. We've got another that would say, analogical, and that is, the ordinary experience in which we would apply this term, it may be the limited language, and we can say it literally of God in an unlimited way.
And the best example would be God is love. I am a person who loves, I love my wife, I love my kids, I love, you know, we could go on, I love classical music, things like that. Yeah, right.
But if we talk about, I have to admit that my love of others has certain qualifications to it. I don't love everybody the same way. My love is not always perfectly manifested, even to those closest to me.
But they would say, God is love. You can take that literally. God is the one whose very nature exemplifies and embodies love in its purest sense.
So, it does get complicated.
Yeah, without God's love.
An open theist, if I could just mention, an open theist, John Sanders, has given specific attention to the nature of theological language. And I would recommend his book on the topic.
Yes, and whenever there's an analogy, the Bible uses many analogies. There are analogies. They're not direct.
They're, as analogs, therefore, not literally. But to then argue that most of what the Bible says about God is metaphor, I think stretches beyond the breaking point, the Bible's claim itself, because the Bible presents God. Stop the tape, stop the tape.
Hey, this is Bob Enyart. We recorded this on Dr. Richard Rice's schedule. And, thankfully, he was able to go beyond our expected time.
So, tomorrow, Lord willing, tune in for the second half of our interview with the man who put two words together, open and theism, Dr. Richard Rice.
All right, it's Dominic Enyart in studio again. I hope you enjoyed that broadcast. We'll probably be airing part three tomorrow.
A lot of fun. They did a whole series together, Bob and Dr. Rice. Yeah, great series, a lot of fun.
So make sure to join us tomorrow for that. In addition, if you want to support the channel, support the store, go to kgov.com, kgov.com. Click on the store by any of Bob's vast library of Bible study products.
We have everything from Free Will versus Calvinism, to just verse by verse studies, to what does God say about the death penalty. We have such a vast library of content. So any topic, any Bible topic that you want to know about, Catholicism, Mormonism, whatever it is, we got stuff.
We got you covered. So kgov.com, go to the store. You don't want to miss it.
Hey, may God bless you guys.
Daily conservative talk show hosted by American's most popular, self-proclaimed right-wing, religious fanatic.
Bob Enyart, co-founder of opentheism.org, continues his interview of Dr. Richard Rice, a leading advocate of Open Theism, just retired Loma Linda theology professor, and co-author of the famed 1994 book The Openness of God with Pinnock, Hasker, Basinger, and Sanders. The guys continue their relaxed yet compelling discussion.
* KGOV & Richard Rice:
- Part 1: kgov.com/richard-rice (6/9/20)
- Part 2: kgov.com/richard-rice-2 (10/20/20 this program)
- Part 3: kgov.com/richard-rice-3 (10/21/20)
- And see Richard featured on the homepage of opentheism.org.
Greetings to the brightest audience in the country, and welcome to Bob Enyart Live. Today, we're going back to 2020. This is Bob's second interview with Dr. Richard Rice.
Dr. Richard Rice, he is the man who coined the term open theism. Open theism is a very popular idea. It's been, it goes far back, but only recently in the 90s was that term open theism actually coined, those two words open and theism put together.
And they were put together by Dr. Richard Rice. And so he's been influential in formalizing this movement, in articulating this idea of open theism, that God has free will, that God is open to the future. Not that he is stuck in fate, like the God Zeus was stuck in fate, right?
But he is alive and interactive, and he is open to the future, and he experiences the future alongside us, and us being made in his image. We also have free will. And so Dr. Richard Rice was foundational to the open theism movement.
And this is my dad, Bob Enyart, his second interview with him from 2020. Really exciting interview. You don't want to miss it.
Let's jump right into the broadcast.
Greetings to the brightest audience in the country. Welcome to Bob Enyart Live. I'm the pastor of Denver Bible Church.
Back in June, we interviewed theology professor Dr. Richard Rice. That was just before he was to retire from Loma Linda University. We titled that program, The Guy Who Put Two Words Together, Open and Theism.
Dr. Rice is not only a leading author in the community, with his latest book being The Future of Open Theism, but he's also beloved or notorious, depending on your perspective, for coming up with the term Open Theism. Even though the doctrine itself goes back through the centuries, and many would argue to the very pages of the Old and New Testaments. So it's an honor to welcome back to Bob Enyart Live, Dr. Richard Rice.
I hope your retirement has begun well, Dr. Rice, during a pandemic, no less.
Well, thank you for touching on that personal note. It's been a very interesting transition when you spent two-thirds of your life, 50 years studying or teaching theology. I ran across an article from a review of a book that I got from the journal I had gone to graduate school in.
And it had the title, When What You Do Is No Longer Who You Are.
Oh.
And it was dealing with three types of people from three different professions and how retirement affects them. And one of them was university professors. So I'm discovering that not to have the sort of the situation where you were and the set of responsibilities you had and to move into a totally new sort of situation is an interesting challenge.
Well, if you feel at a loss, you have this nostalgia for your old classroom. Remember, you have a standing invitation here where not to exaggerate, we're on the nation's most powerful Christian radio station, 50,000 Watt AM 670 KLTT plus the podcast. So you have a class of about 5,000 people, not exaggerating.
So you're always welcome, Dr. Rice.
Thank you so much. I'll keep that in mind because 5,000 that would surpass all the students I've taught over the years.
All right. You have written two books by the same title. That's a bit different.
You're first in The Openness of God of 1980. And then you co-authored in 1994, the extremely popular book by the same name with Pinnock, Hasker, Basinger and John Sanders. And back in June, we began talking through your latest, The Future of Open Theism from Antecedents to Opportunities.
And we got to your point on, and let me quote you, the pervasive influence of Greek philosophy on Christian theology that obscured the personal qualities of God that appear in the biblical portrait of him, leaving a view of God that lacks the ability for genuine personal relationship. That is a key issue, know that God is personal and that that tends to be obscured by classical theology.
Yes, unfortunately, that's the case. Greek philosophy, in many ways, was a resource for early Christian thinkers. And I think we could say in retrospect, it had an important contribution to make by emphasizing the fact that God was radically different from everything else.
And there were things about God that were unchanging, including, if you go to the biblical view, God's reliability, God's trustworthiness. But as opposed to the sort of the fickle notions of Greek deities in general, they were not personally interested in human beings. So the Greek philosophers, with their quest for something that didn't change, something that kept reality sort of in the scope, that was the quest for Greek philosophy.
They wanted something that was the same, that was very reliable. And I think to attribute that to God, as opposed to the fickle nature, the unreliable nature of other deities was valuable. But the problem was they, early Christians, shall we say, putting it casually, they bought into the Greek idea that the God who was completely reliable was absolutely changeless in every respect.
And that was the ultimate reality of, say, Aristotle, the unmoved mover.
Yes. And to show that that concept is widespread and enduring, Dr. Rice, the Pope Benedict gave a speech at the University of Regensburg, and I've read it recently, and he brags about the synthesis between Greek philosophy and Christian theology. And he actually says it's that synthesis that can save the world.
And so I don't think in any way it is an overestimation to say that pagan Greek philosophy has had an enormous influence on theology, classical theology, certainly from the time of Augustine and even his bishop Ambrose through to today.
You're absolutely right. One of the interesting things that I discovered reading about people who talked about that was that some of the theologians reflecting on the nature of God before Augustine made a deliberate effort not to buy into Greek thought but to resist it. And they resisted it by maintaining what we would call the emergence of the doctrine of the Trinity.
In other words, if we think of the Cappadocian fathers who wrote primarily in Greek, what they were doing was resisting the encroachment of Greek philosophy to the extent that what happened was they located God on the highest level of reality and attributed to him changelessness, familiar Greek idea. But obviously, somehow God is related or there's something about God that gets involved in the world of ongoing experience, human beings. And you read the Bible, the different ways in which God over time dealt with different people.
Then Christ is what is sent by God into the world. But the place that Jesus occupies, given that radical distinction between a God who doesn't change, a God who is absolutely timeless, and the changing dynamic world, that has to be an intermediate figure. Well, if Jesus is located in a position between God and world, well, then he can't be fully divine.
And that was sort of the great alternative view of Christ that was, shall we say, threatening the early Christian view, or the early view that many Christians had of how to relate the father and the son in the relationship there. And the doctrine of the Trinity was developed largely, I think a good example is the Cappadocian fathers, who maintained that that view of the relation was wrong, and that Arianism was the word that's used to describe the idea that Jesus is a subordinate figure. He may be God for us, but he's not certainly not God in himself, because he's involved in time, and God, the ultimate reality, is not involved in time.
So we could see...
Jesus stands somewhere in between.
Yeah, what a tragedy. So we could see how, if you have an idea that is false, it easily influences other ideas. And the more foundational an error is, the greater its impact will be toward harm.
Now Cappadocia, as the locals put it, we've had our Bible tour of Turkey. We spent three weeks there. What a wonderful time.
And it was heavily Hellenized. And so the ideas of the Greeks were extremely persuasive. And this idea of utter unchangeability, that seemed to be perhaps at the very heart of the philosophical attempt to defend Greek fatalism.
The fatalism, the belief that everything that will ever happen is inexorable, unavoidable. That goes all the way back actually to the ancient Babylonians and the Sumerians, their creation epic, Enuma Elish. And so the Greeks, that grew into the Greek belief that the future was settled.
Latin philosopher would even call it Providence thousands of years ago. And so in order to defend that, Plato made the argument that, well, obviously God cannot change in any way. He's utterly immutable.
And that would mean then that his knowledge cannot change either because of his knowledge changed. Then that would be a change in his perfection. He would no longer be perfect.
So because God is utterly immutable, we know that the future must be settled, hence fatalism. And this has done enormous damage, I think, to biblical theology and the understanding of the church about God and the nature of reality.
Well, I think you put it very, very nicely there. The attempt of some people, understandably, to somehow affirm human freedom and to certain extent say, no, what happens is something you decide. And that view of complete settled future, those attempts just don't work.
As one of the authors, I quote, Linda Zagzebski said, all of the attempts to sort of reconcile the affirmation of human freedom with a settled future. And I'm paraphrasing very roughly. Sure.
They just don't work. And so I think it's very difficult, as one of the people I've read, a quotation, actually, you can't read the Bible and come up with the idea that God is absolutely changeless. It just isn't there.
Or that God is exactly what he would be, regardless of what happened in the world. I've been reading as part of my devotional experience in the morning, excerpts from the book of Hosea. And you've got Hosea expressing God's terrible disappointment with the fact that the people he loves are abandoning their commitment to him in pursuit of other gods.
And he's sort of on the verge of giving them up, but he just can't do it. He cares for them like a mother cares for her children, you know, who bends down to feed them. And you get this picture of a God who's really in turmoil because what he wants so deeply for his human children is something they just don't seem to be accepting.
And what does he do? He really realistically should give them up, but God just can't do them.
All that you mentioned, Hosea, it's all metaphor, everything. In fact, when I had a debate, a 10-round written moderated debate with Professor Dr. Samuel Lamerson in Knox Theological Seminary in Florida, he worked for D. James Kennedy, and it was on open theism.
Is the future settled or open? He actually quoted one of his favorite theologians saying from their classical reform perspective, almost everything the Bible says about God is metaphor. Almost everything.
And so I put an enormous list of all the features and attributes that the Bible says about God, including that he is righteous and he's the creator and he's the savior. And if your theology, if you could actually get yourself to utter the words that almost everything the Bible says about God is metaphor, that means you have no constraint. You could turn God into anything you want to turn him into because the scriptures are practically irrelevant as to what God is really like.
If you want to know that you got to go to Martin Luther and John Calvin and Thomas Aquinas and in Augustine because they're not speaking in metaphor. They're speaking in truth. And to me, that's all absurd.
Dr. Rice.
Well, you put it very strongly. What I've done in the opening pages, since you referred to my book, thank you, The Future of Open Theism, in the chapter called Antithetans to Open Theism, is review the study of the Bible and its understanding of God on the part of people who largely were not theologically trained. And what they've done is study the Bible and they've looked at its views of divine foreknowledge and the issues that we've been talking about here.
And they've come up with, let's say, here's one. I'm just going to quote from page 22 here, Howard Roy Elseth, a Bible student, but not theologically trained in a conventional way. One of the appendices of his book, he lists over 11,000 verses that reveal God changes his mind.
So, I don't think anybody reading the Bible, let's say, without some sort of theological, classical theological commitment to a changeless deity, would read the Bible and come to the conclusion, well, this God never changes. And to dismiss the references to God changing as metaphor, as if they didn't give us a more reliable, vivid portrayal of God's actual experience, is to dismiss a mainstream of biblical description of God.
Yes, he wrote that book titled, Did God Know? And it's a book that my friends and I, we all read back in the mid 1980s.
Okay.
And what we've done, so a lot of people will take issue with his verses, but we have boiled down a list to 570 verses that we present in 33 categories online at opentheism.org. And we say, now these verses are really hard to deny what they're saying. So these are like the strongest of the verses that make this point that the future is open.
So in your book, when you focus on God engaging in genuine personal relationship, that's what seems to be at risk. And what classical theology easily seems to lose. Here's how we put it, Dr. Rice, that all those philosophical omnis and ems turn him from a personal God into something more like a force or even a mathematical equation of infinities and infinitesimals.
So much so that nothing could affect him. Not our prayers, not our sin, nor even our worship. But when you read the Bible, the entire Bible shows God presenting himself as being deeply moved by these things.
No, I think you're right. Now, I've had two sorts of contributors to this discussion of God that are worth paying attention to. I studied the writings in graduate school of Alfred North Whitehead and Charles Hartsorn.
They're generally characterized as process theologians. And what they do is see temporal succession as intrinsic to reality. So when you get to ultimate reality, you find a sequence of experiences, a sequence of events.
And they both have a place for God, a very important place for God in their scheme of things as the one who provides for, shall we say, continuity and support for this ongoing process. And it's interesting to me that they see temporality as an attribute of God, and they are not conventional theologians. They're sort of, you know, trying to look at things and make sense of reality.
Then we go to the people like the one you just mentioned, Elseth and others, who are reading the Bible without some sort of classical theological sort of presuppositions that they're totally committed to. And they come up from their reading of the Bible with, in a sense, the same conclusion that God is involved in the course of creaturely events. So it seems to me if you...
it's kind of coincidental to me that here you have philosophers trying to make sense of reality and needing God and attributing to God temporal experience. And then you've got just students of the Bible without the classical philosophical commitments. And they come up with very much a similar idea.
And I think it's important to notice that while those of us who are open theists would emphasize that God's experience is successive and ongoing and God is open to new experience and so forth, that the classical emphasis on timelessness does have an application to God because there are things about God that never change. And so you have a complex view of God. Instead of insisting that God is timeless, unchanging, immutable in every respect, you've got the view that God is completely changeless in certain respects, but in others, immensely dynamic.
The most moved mover to quote the title of one of Clark Pinnock's books. So the example I use is what it takes, since you have seven sons, you can appreciate this. The example I would take is that of a good parent, an ideal parent.
Now there are things about an ideal parent that will never change. That is, commitment to the welfare of her children. A willingness to be committed to, dedicated to, a resource that's always there, that the child can always return to.
And yet, on the other hand, immensely sensitive and responsive to a child's experience. So you can think of bad ways of changing and bad ways of not changing when it comes to parenting. But I think when it comes to the ideal parent, there are ways in which they never change.
And then there are ways in which they change maybe immensely from one child's experience.
What a great point. But those qualities of God that the way you put it, suggests timelessness. I'd say there's another way to view that, in that some of those very qualities are really things that could only be had if God actually exists in time, like God's faithfulness, God's patience.
The Bible says over and over and over. God's enduring patience. In fact, God being able to sustain emotion.
And there are so many, even God being a God of hope, so much of what the Bible attributes to God. And we see these things as, well, his faithfulness endures from everlasting to everlasting. So that would be something that we might say, be tempted to say, well, that's like a timeless attribute.
But really it's an attribute he could only possess if he exists in time. You can't be patient if you are a temporal.
And thank you for that. I think a way of putting it would be the qualities about God that never change are those that describe God's essential being, God's essential character. And those are qualities that are embodied in the larger reality, which was God's concrete personal experience.
And so they are qualities that apply to the experience that God has of an ongoing nature, of a temporal nature. So they're there, but I think you can say they are, you know, God is eternally temporal. Or God is unchangingly sensitive to the world.
And so what you've done is include those classical qualities within, shall we say, the larger dynamic concrete personal reality that God is.
When, and you're exactly right, Dr. Rice, when you say, here, you know, on this program, I'm a talk show host, I'm not a theologian, you know, and I'm not a diplomat. So we do tend to say things rather abruptly or harshly. Have you heard of George B.
caird, if that's how you pronounce his last name, C-A-I-R-D? He wrote the language and imagery of the Bible. Are you familiar with that theologian?
It doesn't ring a bell loudly.
Okay. Well, that's fine because he's the one that when I was debating Dr. Samuel Lamerson, Dr. Lamerson quoted caird in this book, The Language and Imagery of the Bible. And I'd love to read it.
It's a short little quote here. All or almost all of the language used by the Bible to refer to God is metaphor. Unquote.
And when he argued that Dr. Lamerson and Dr. caird there, you know, we were somewhat stunned. We were preparing. We had a team at Denver Bible Church, and we took every round of this 10 round debate very seriously.
And so we responded with a list of what the Bible says about God, that he's living eternal, the creator, mighty. He's good. He's exalted.
He's great. He's loving. He's gracious.
He's spirit. He's righteous. He's true.
He's powerful, wise, blameless. Lord, he is known. He's just.
He's awesome, merciful, judge, holy, savior. I mean, all these things. And yet Dr. Lamerson came back and said, well, you had the word king.
God is not really a king in there. And we think, well, God's kingdom, maybe God's kingdom is just a metaphor. Maybe he's not really the head of his kingdom.
But our kings, if anything, earthly kings are the metaphor. They are the shadow of God as king, king of all the earth. So at any rate, it seems that if you want to defend classical theology and you claim that most of what the Bible says about God is a figure of speech, that really gives you leeway.
Well, I think we have to be careful with that. The language applied to God takes us to a really complex topic. Not confused necessarily, but one of the people I've read says that we can make distinctions, literal language, symbolic language, and analogical language.
Sure.
To say something literal about God would be say, God exists.
Right.
I mean that literally or symbolically. No, I think those who believe in God say, no, literally, God exists. There is a God.
Right.
Symbolic language would be, the Lord is my shepherd. Do we think of God holding a staff and in a field with sheep? Well, no, we don't.
Shepherd is a symbol for which reminds us of God's loving care and attention and so on. So we've got that. Then we've got what some people would call analogical language.
And the interesting thing there is, literal language, you can say, yes, it's true, but no, it's false. You know, there's a sense in which it's true, there's a sense in which it's false. We've got another that would say, analogical, and that is, the ordinary experience in which we would apply this term, it may be the limited language, and we can say it literally of God in an unlimited way.
And the best example would be God is love. I am a person who loves, I love my wife, I love my kids, I love, you know, we could go on, I love classical music, things like that. Yeah, right.
But if we talk about, I have to admit that my love of others has certain qualifications to it. I don't love everybody the same way. My love is not always perfectly manifested, even to those closest to me.
But they would say, God is love. You can take that literally. God is the one whose very nature exemplifies and embodies love in its purest sense.
So, it does get complicated.
Yeah, without God's love.
An open theist, if I could just mention, an open theist, John Sanders, has given specific attention to the nature of theological language. And I would recommend his book on the topic.
Yes, and whenever there's an analogy, the Bible uses many analogies. There are analogies. They're not direct.
They're, as analogs, therefore, not literally. But to then argue that most of what the Bible says about God is metaphor, I think stretches beyond the breaking point, the Bible's claim itself, because the Bible presents God. Stop the tape, stop the tape.
Hey, this is Bob Enyart. We recorded this on Dr. Richard Rice's schedule. And, thankfully, he was able to go beyond our expected time.
So, tomorrow, Lord willing, tune in for the second half of our interview with the man who put two words together, open and theism, Dr. Richard Rice.
All right, it's Dominic Enyart in studio again. I hope you enjoyed that broadcast. We'll probably be airing part three tomorrow.
A lot of fun. They did a whole series together, Bob and Dr. Rice. Yeah, great series, a lot of fun.
So make sure to join us tomorrow for that. In addition, if you want to support the channel, support the store, go to kgov.com, kgov.com. Click on the store by any of Bob's vast library of Bible study products.
We have everything from Free Will versus Calvinism, to just verse by verse studies, to what does God say about the death penalty. We have such a vast library of content. So any topic, any Bible topic that you want to know about, Catholicism, Mormonism, whatever it is, we got stuff.
We got you covered. So kgov.com, go to the store. You don't want to miss it.
Hey, may God bless you guys.
LEGACY BROADCAST
* The Future is Open: Dr. Richard Rice, Loma Linda theology professor and a leading advocate of open theism, is interviewed by Denver Bible Church pastor Bob Enyart. (Enyart is the co-founder of opentheism.org.) Dr. Rice's book, The Openness of God, was published in 1980, 14 years before he co-authored the famed 1994 book by the same name that he co-authored with Pinnock, Hasker, Basinger, and Sanders. Rice and Enyart have a relaxed and very interesting discussion of open theism and recent developments, and then go back in history to consider the way that Arminius himself wrestled with the matter.
* Book Blurb: Open theism has reached its adolescence. How did it get here? And where does it go from here? Since IVP's publication of The Openness of God in 1994, evangelical theology has grappled with the alternative vision of the doctrine of God that open theism offers. Responding to critics who claim that it proposes a truncated version of God that fails to account for Scripture and denies many of the traditional attributes of God, open theism's proponents contend that its view of God is not only biblically warranted but also more accurate―with a portrayal of God that emphasizes divine love for humanity and responsiveness to human free will. No matter what one's assessment, open theism inarguably has made a significant impact on recent theological discourse.
Check out the YouTube Video Here!
* Richard Rice: Now, twenty-five years later, Richard Rice recounts in this volume the history of open theism from its antecedents and early developments to its more recent and varied expressions. He then considers different directions that open theism might continue to develop in relation to several primary doctrines of the Christian faith. BEL's Dr. Rice interviews...
- kgov.com/richard-rice (6/9/20 this program)
- kgov.com/richard-rice-2 (10/20/20)
- kgov.com/richard-rice-3 (10/21/20)
* Rome & Greece: Late in the discussion, Bob repeats his line from kgov.com/sayings. "The Reformation broke with Rome but not with Greece."
* Open Theism Social Media: Please help our brand new (Dec. 2020) social media efforts:
- Instagram OpenTheismorg (Please follow & 'like' our daily verses :)
- YouTube Open Theism channel (Please subscribe & hit the bell!)
Today's Resource: Predestination & Free Will Seminar So much is at stake when people consider predestination and free will. Strong emotions often surface with a discussion of this topic. That passion points to our critical need to understand the truth regarding whether or not God has predetermined who will go to heaven and who will go to hell.
Also, the question of whether or not God has planned out each person’s life affects us. Does God have a plan for your life? Does a blueprint exist for your future? Did God predetermine whether or not you would get married, and to whom? Did God plan whether you would be wealthy or poor, happy or sad? If God does plan your life, does He do so in minute detail or in general themes? If God has a plan for your life, are you able to alter that plan? This topic directly influences people concerning how they live their lives. As Christians, we must seek God to accurately portray the LORD to others. For any misrepresentation of God will dishonor Him and perhaps bring harm to those misled.
You can now order the seminar video in a 3-DVD set or MP4 video download.
Greetings to the brightest audience in the country, and welcome to Bob Enyart Live. Today, we are going back to 2020, and this is an interview between Bob Enyart and Dr. Richard Rice, the myth, the legend, Dr. Richard Rice. In 1994, Dr. Richard Rice was one of the co-authors of The Openness of God, and then he went on to write The Future of Open Theism.
Many of you know that we teach on Bob Enyart Live that God is open to the future, that he is genuinely affected and genuinely moved by our actions and by our relationship with him. When we sin against him, it hurts him, but when we praise him, he really is touched by that. Richard Rice, Dr. Richard Rice, he's the man who coined the term open theism.
The idea of open theism is, it goes back very far, but that term open theism, those two words paired together, he is the man who paired these words together. And so this was a big honor for Bob Enyart Live. With that said, let's jump right into the interview.
Greetings to the broadest audience in the country. Welcome to Bob Enyart Live. I'm the pastor of Denver Bible Church.
Back in 1994, a quarter century ago, a new book, Openness of God, was read widely in my circles. Open theism teaches that God can think new thoughts, and the future is not settled but open, in part because God is inexhaustibly creative. I had become an open theist in 1985, and at that time, I didn't realize that one of the authors of this new book, Richard Rice, had written a book with the same title way back in 1980, which was the first book ever published, not on the topic, but with that term, openness in the title of the book, for us on the air at Bob Enyart Live.
Well, let's see, we began defending open theism on the radio in 1991, and then on television with our daily broadcast beginning in 1993, and eventually airing for years daily in 80 cities from Honolulu to Orlando. But this InterVarsity Press Book published in 1994 by five highly qualified authors, Pinnock, Hasker, Basinger, and John Sanders, who became an acquaintance, and eventually though years ago, he and I ended up meeting for breakfast in Chicago. Then the final author, again, Richard Rice.
Well, what an honor to now interview a quarter century after the second book came out, and 40 years after the first. Well, Richard Rice, you've been around for a while. Welcome to Bob Enyart Live.
Thank you very much, Bob. It's a pleasure and an honor to be with you today.
That's very kind of you. Our interview is occasioned by your latest book, just Out, and as many have said, you are well-positioned to write this, The Future of Open Theism. So before we get to the future, you begin with the origins and development of Open Theism.
And we could talk about pre-1994 and really pre-1980. But first, I'd like to ask, what impact did your 1994 book have among Christian theologians and believers in general?
Well, that's a very interesting question, and it leads us to some rather dramatic descriptions. The response of many in the evangelical community was very hostile. What we had to say about God seemed to fly in the face of qualities that had been accepted as applying to God for centuries.
And the idea that God was, well, to use the word that has come to refer to this position, the idea that God is open to the future, that God experiences events as they happen, just outraged a lot of people, particularly those who had the idea that God is in complete meticulous control of everything that happens. And the idea that God would be responsive to the decisions that some of the creatures make, that things could go in different directions, depending on how God and the creatures interacted, that seemed to fly in the face of some fundamental qualities that people attributed to God, such as omniscience, absoluteness, and timelessness. So those traditional qualities that theology had attributed to God for centuries seemed to be threatened by this new development.
And it was met with a great deal of resistance. And I don't think hostility is too strong a word to use.
No, I don't think so either. Almost a decade later, John Sanders was defending himself down the road from here in Colorado Springs at the Broadmoor, the annual meeting of the Evangelical Theological Society. I was down there with Pastor Bob Hill of Derby School of Theology.
It was an extraordinary day. And as I recall, John survived by the skin of his teeth. And Clark Pinnock fared much better.
But John Sanders, he did hang in there.
Yes, John faced serious criticism. And of course, he had to leave the school where he had been teaching and was on a tenure track and wound up down in Arkansas. And he's maintained, I think, a wonderful commitment to the Lord and has maintained his beliefs.
But he went through a very trying time.
Others have also, YWAM, one of the co-founders of YWAM, Youth with a Mission, Lauren Cunningham. He taught, he basically was teaching open theism in the early years and was aggressively rebuked and threatened that if he didn't back off, the powers that be within the evangelical community would work to bring down YWAM and he did back off. I don't know if you know his story.
No, I haven't gotten acquainted with him yet.
Yes. Clark Pinnock, now, he helped to get your first book back into print. Isn't that true only with the new title?
That's correct. I got a letter out of the blue from Clark a couple of years after The Openness of God was published. He said, I had a heck of a time getting your book.
He said, what happened? Was it withdrawn? I told him there were some questions about its publication once it came out.
The original publishers thought they would withdraw it, but then decided not to. And then eventually when it sold out, well, that was it. So Clark actually was Canadian, had to get a copy from the Library of Congress in the United States to get a copy.
And he said he liked the book, he believed it. He wanted to get the message out. When I told him what had happened, he suggested going with Bethany house publishers in Minneapolis.
And so I sent a copy to them and they spent several months looking at it. And then I'll never forget the phone call I got from the managing editor. Her name was Carol Johnson.
And on the phone she said, Richard Rice, we've read your book, we believe its message, we want to get it out to the people.
Wow.
And I was, you can understand why I never forgot that.
Yes.
And so they published it. But evidently, Bethany house is interested in selling books as a way of raising money for their mission endeavors. And they said, nobody knows what the expression openness of God means.
And we want to put a title on it that may attract attention when it's on a bookstore rack or something like that. And so they suggested what I believe was the subtitle of the original book, God's Foreknowledge and Man's Free Will, an issue that lots and lots of Christians have dealt with. And so that was the title under which Bethany house published it.
Wow, that's just super. And that title goes right smack to the core of the issue. Historically, going back to arminius, who you talk about, I'd like to get to in just a moment.
But after hearing that story, Richard, it just reminded me of a letter we got from the president of Thomas Nelson Publishing, one of the largest Christian publishers. And we've been on the air for 30 years, and we've been selling almost all that time, My Life's Work, The Plot, an overview of the Bible. And this letter was incredibly kind.
And he said, I've never received more encouragement to publish a book than for this book, The Plot, could you send a copy? And so, of course, what a thrill. Well, we sent a copy and an acquisition editor read it and he wrote a critique.
And he said, we recommend against publishing this book because it teaches that Israel and the body of Christ are two different covenant peoples. And I thought, boy, that would discount like half of all evangelical literature. But anyway, that was our big shot, Richard, and it didn't come through, but it was exciting.
So, congratulations on your publishing history and the impact you guys have made. So, beyond the theological world, how about filtering down through pulpits and Bible studies and small groups? What is your assessment of the current state of open theism?
Is it more well known than it was in 1980?
Oh, yes, of course. I mean, it was it was a title I came up with. I think I had read a book by a Catholic scholar as part of my graduate education, The Openness of Being.
And so that expression openness came to me and I thought, well, that would be a nice way to to talk about God. You mentioned the five of us who contributed to the Symposium volume that came out in 1994. And it was Clark who decided we hadn't come up with a title.
The general position was known as three-will theism. But Clark Pinnock suggested, you know, I've always liked the title of Rice's original book, the original title, The Openness of God. It doesn't have any theological baggage.
It wasn't associated with any particular position.
Right.
And he said it has a kind of a positive ring to it. So let's go with that. And that's how the 94 volume that has acquired so much attention got the title.
All right. We had, before our group came upon your 1994 book, we had read Elseth's, Did God Know? That came out in 1977, Chapter 8, has it?
The title, God Lives in Time. Very interesting book. And the fact that the term open theism, Dr. Rice, Dr. Richard Rice has come from your book.
What an honor. You know, I've lived so much of my life now, 35 years promoting open theism. And to get to talk to the guy who came up, who coined the term, thank you for that.
This is really exciting.
Thank you. I sometimes feel my, my contribution to religious thought and theological scholarship is putting together two words. That pretty well sums it up.
You asked an interesting question a moment ago about the way in which it's sort of played out in different circles. The theological community, at least among conservative Christians, has been quite resistant, at least in places. However, the idea that God is interacting with us and sensitive to what we're going through and responsive and caring and so forth on an ongoing basis has a great deal of appeal to, I think, the general public, to, we might say, Christians in the pew who are wondering how their lives are related to God and how God is related to them.
And this notion that God is immediately responsive to what we say and do and what we're going through in our lives. And of course, you can imagine in the current situation we're in, how much that would mean to people. So a lot of not necessarily theologically trained individuals, but we might say, I don't want to say average or run in the mill, but I mean, Christians who are day to day worshiping and wanting God to be a part of their lives.
A lot of them has said, this makes sense to me.
Well, yeah. And one of the main questions asked when believers start to study theology is that even in Sunday school, they will say, well, then why pray? Why pray if everything is inexorably going to happen, even to an Arminian who let's say he has, as we now have, we have seven sons, we now have seven grandchildren.
But an Arminian would say that whether one or seven of those kids go to heaven or hell or a mixture, even though they believe in man's free will, they would say that inexorably from eternity past, it has been known which of my children, great grandchildren will go to heaven or hell. So open theism has to me, it's restored a robust relationship from God to his creatures and from his creatures back to God. Dr. Rice, do you have a favorite term, a neutral descriptive term for the non-open theist Christian theologies, like one term that would include Calvinism, Arminianism, Molanism, the beliefs that claim the future is not open.
We've got a favorite term. Do you have a term for all those groups that are not open theist?
Let me put it this way. I think the idea that God is in complete control, that nothing that happens is in any way a departure from the way God wants things to be has a lot of appeal. I wouldn't deny that.
The question then is not is that impossible or is that somehow diminishing God? It's just to say that God had a choice between choosing that kind of world or one where there would be creatures responding to God and interacting with them on an on-going basis. So it was it was God's choice to create a world that included creatures who would participate with God in achieving God's purposes rather than planning it all.
Could God have done it the other way? I think the answer is yes. The question is did God do it that way?
And the evidence seems to point as open theists take the position. God made the choice to create a world containing beings who had the capacity to respond to God on the basis of their own decisions to participate willingly with God in pursuing God's objectives. And that meant that if they chose tragically to go against God's will, well, then God would respect the choices they made.
Now, I haven't given a short answer to your question.
No, well, that's awesome. God wanted beings who could love him. And it seems that requires the ability to not love him.
He wanted creatures who could obey him. And that seems to require the ability to disobey him. A term that we use, Dr. Rice, is we call it, we think it's neutral.
We call it the settled view.
The settled view. Oh, I think that's a nice term. I think it's important to notice, there are certain things in life that we want to go exactly the way they have because we're relying on them.
I want an automobile that does exactly what the salesperson said it would do. The brakes work reliably, the accelerator works reliably. You get the picture here.
I want some parts of my life to be completely reliable. I want to turn on lights and have them come on or hit light switches and all of that. But that's not the way in which we relate.
Say you have seven sons. My hunch is that you have not in every single respect, had every single son done exactly what you wanted that person to do.
Of course, absolutely not.
Now, why if the ideal is to have everything under your responsibility or everything within your responsibility, operate with mechanical obedience, exactly what you wanted to happen, you would not have a family. Well, there must be other values and other objectives that people have because we thrive on interpersonal relationships. Yes, it would be-
Having people do what you tell them to do.
It would be like an author of a book who has a relationship with the characters in his book, but no actual real family and friend relationships. That would be terrible. When I first read the Bible cover to cover, I became a Christian September 1973, and I bought an easy to read version of the Bible, so I could try to read it real quick.
I'm a teenager and I had this impression of what the Bible would say. I was shocked. When I went through, I thought God's people throughout the Bible would do everything God wanted them to do.
It'd be this perfect pristine story, and it was really a catastrophe. I mean, God is having the victory through it all, but the story itself, the main characters, the discouragement, the sin, and yet God is able to take our ashes and turn them into joy. So that idea, I could relate to because when I first read the Bible, I thought, okay, everything is going to fit in beautifully, concisely, perfectly, and it turns out reality was real messy.
Exactly. I think messy is a good word for it. God achieves God's objectives through a complex process of interacting, and this means that God is alternately delighted with the response of the creatures to his hopes and plans for them, and deeply disappointed when they go another direction.
And as you pointed out, you can't read, you can't get the biblical narrative in its dynamic quality without seeing that kind of interaction, where God is not in complete rigid control. So, you know, I mean, when the Israelites wanted a king, God's reaction, you know, Samuel said, that's going to be a big mistake. God said, you know, we're right on, you're right about that.
But if they're going to insist on it, we're going to go ahead with it. So, I think what we see is that, that God, I don't want to, I want to be very careful about saying, lets things happen. I don't think God just lets things run, but God gives creatures freedom to make decisions.
And this is a very important part of that. It's not just selecting A rather than B or vice versa. It's also letting the consequences of their choices play out.
If people really have freedom, they not only make a decision, but the results of those decisions are experienced over time. So that's what happens when it comes to the course of human history. But what's interesting is, God responds to these events, even the ones that are disappointing to God, in ways that can move toward the fulfillment of God's purposes.
because He's omni-competent. He's able to bring about a victory, regardless of what kind of opposition He is facing. So many of our opponents in debates, and even high-profile theologians over the many years, they have come to us as though we are saying that God is completely incompetent, He's completely powerless, He's completely ignorant, and it is such a persistent effect, Dr. Rice, that our opponents have a very hard time debating what we are asserting the Bible teaches, and they create a straw man.
Your book has two parts, the origins and development of open theism and the themes of open theism. I'd love to ask you about arminius, because you quote him and it really encourages me that he was pretty honest about the difficulty he saw in the scriptures with his theology. You've written this whole book, you might not recall, you might recall arminius talking about the difficulty with God's exhaustive foreknowledge, if in fact there are free will agents whose lives involve contingencies.
That's right. arminius maintained the traditional view of absolute foreknowledge. God knows everything that's going to happen.
He didn't know how to relate that to his view that we were genuinely free. But I've pulled out some reference here to the articles of remonstrance that those who followed arminius developed after he had passed away. And one was, well, they were conditional election, unlimited atonement, deprivation, resistible grace, assurance, and security.
The Senate of Dort, which is the classic Calvinist expression, came about with the canons of Dort, and they came up with the five points of Calvinism, which are better known than the articles of the Arminian group that met before. And they affirm total depravity, unconditional election, limited atonement, irresistible grace, and the perseverance of the saints. Wow.
Now, it's interesting. You and I have both looked at the biblical material, and we've said it's very hard to apply, as arminius did, very hard to apply the classical notion of God as timeless, the future is completely definite to God's standpoint with what we read in the Bible. And it's interesting, Clark Pinnock said he became a Christian, I believe, after he was, I think a teenager, as I recall, and it was in a Calvinist theological setting, and so he accepted Calvinism.
But he said, I was reading, particularly the latter part of the New Testament, where there's a strong concern about Christians who might fall away and lose their faith. And he said, that seemed to conflict with the idea that there's the perseverance of the saints. You know, once you're in, you're in.
And it's unconditional. There's no possibility you would lose that. He couldn't put that together with the urgent appeals that you find in the New Testament letters and in the Book of Hebrews, for example, and where they're talking about...
Hebrews and Peter especially, right?
No, exactly. The importance of remaining steadfast. And he said, well, that that element of Calvinism slipped away.
And then it was sort of a domino effect. One by one, they, they all had to change. Now, I would like to suggest an analogy here that brings together, in my view, the strong points of both positions.
And the analogy is that of what it takes to be a very good parent. Now, you, if I raised one son, he's, we have a wonderful relationship. He's professionally successful, a very loving father to his children.
But we had our times during his teenage years. But I, I've come to the conclusion, it takes two different kinds of qualities to be a really good parent. On the one hand, a good parent needs to be consistent.
Consistent that is constant in his or her commitment to the welfare of the children. Dedicated to the objectives of having them become successful and responsible adults and so forth. And that never changes.
And a concern, a sensitivity to what they're going through at any time, that never changes. But I think a good parent has to be flexible. It has to be, a good parent has to be able to decide, should I, would this be more helpful or would that be more helpful?
If something goes wrong in my child's life, how do I respond to that and so on? So a good parent needs to be both consistent. Some things never change, but also flexible.
So some things may change. So maybe a promise that was made can't be fulfilled.
Oh, yeah. If we say to our kids, tomorrow we're going to the beach, and then one of the kids does something that's so terrible, that we realize we cannot go through with that promise without hurting our child, because we can't let him experience this great blessing after he's done such a terrible thing. So sometimes, in order to stay consistent with the principles of being a good parent, you have to say, we're not going to do that because of what you've done.
And then if they say, oh, so you lied, then they get another spanking. That's our perspective. Could I quote to you from your own book, Dr. Rice, you mentioned arminius and wow, what a quote he admits that he doesn't have a good explanation for this.
He writes, the knowledge of God is eternal, immutable and infinite and extends to all things, both necessary and contingent. But I do not understand the mode in which God knows future contingencies, and especially those which belong to the free will of creatures. He that he is being honest there in a way that many of those we debate, we so wish they would be just honest with the implications of their theology.
Well, I think you may be right. I think there's a commitment to the two, a commitment to one side of the qualities that make for a good parod, if we can sort of, I don't want to run analogies into the ground. God is consistent.
God is reliable. God never changes in certain aspects. There's always been a God.
There always will be. God's love is unconditional and so forth. But this doesn't mean that God can't create a world where creatures are capable of interacting with God.
And there's a sense, I believe, in which if we think about power, there's a power to determine things that will happen exactly the way they do, but there's also a kind of power that means responding to things in a creative, resourceful way. And I believe that that kind of power is in many ways superior to just sort of the rigid, my plan will inevitably be fulfilled because I'm the only one who decides it.
Oh, absolutely. And not only the flexibility, but then the humility in the Book of Revelation, the banner under which the victory is won is that of the lamb that was slain. How could you have a more perfect picture of meekness and gentleness than a lamb that was slain?
And here is God the Son. jesus says at one point in the Gospels, he says, now listen to what I'm about to tell you. The Son of Man is going to be taken by wicked men and offered up.
He said, listen to this. He became the Son of Man and he humbled himself. And that is the antithesis of something that can never change and is only power, is only power and is only immutability.
That's humility and wow, is that a change to become a man and then to offer up your life for those who would be saved.
Oh, it's, it's remarkable. And of course, that's the central object of Christian faith. God was manifested in that life of service and self-sacrifice more vividly than anywhere else in human history.
And so we get the picture of jesus who came not to be served, but to serve and give his life as a ransom for many, as Mark says. And so I think it's consistent. I think we need to look at the history of Christian thought and realize that there was an influence in Greek philosophy on early Christian thought.
They wanted to identify the significance of God as opposed to any sort of creaturely reality and so forth. And so they were influenced by, I don't want to say they bought into the idea, but the idea that there is a supreme reality above the created world or above the phenomenal world, which is absolute and unchanging, was very attractive. And so that was the view of God that had an immense influence and it's kind of exerted its influence all through history.
Well, this was the chapter that was written by John Sanders in your 1994 book.
Exactly.
On the history, the pervasive influence of Greek philosophy on Christian theology. And that's what we call the omnis and the ems and immutability and immovability and impassability and omniscience and omnipresence.
And I would say, yeah, they're all true if they apply to one aspect of God. This is why I want to make a distinction between God's essence and God's experience. And to refer to the analogy I just made, there are things about a good parent that will be unchanging throughout a child's life.
But there are other aspects that will be changing.
So, sure, with our father in heaven, it's his righteousness is unchanging, right? But humility, what he did for us. So arminius in his struggle, and I know we're about out of time, but it seems like the part of theology that he was struggling with was what John Sanders wrote in your 1994 book, The Openness of God.
It basically came from the Neoplatonist Aristotelian ideas that the Greek philosophers had boiled down to some very simple basics. What we have long said is that the Reformation broke with Rome, but not with Greece.
Interesting way to put it. But I think there's an expansive way of looking at these different qualities so that, yes, God is as changeless as the Greeks insisted, but in a part of God's reality. But there is another part.
So I like, there is another part that is infinitely changing, constantly changing. I like the way that Clark Pinnock in one of his titles, it's a send up of Aristotle's definition of God or the definition associated with Aristotle. God is the unmoved mover.
It is God who accounts for everything else being in motion and the world that we see and so forth. It's God that gives that world some stability and that generates it, but God is unmoved. Clark Pinnock's title was the most moved.
I love that.
I thought it was great because it says God in God's infinite sensitivity to absolutely everything is generically different from anything else. All of our experience is partial. God's experience is all encompassing and it includes everything.
So that's, shall we say, as distinguishing a characteristic of God's reality, it applies to the divine transcendence just as well as God being unmoved. And I think God is unmoved in certain important respects.
In some ways, but when the scriptures begin, as the Bible reveals to us who God is, and we have, you just quoted from the Greek philosophers through all the classical theologians who have written about the immovability of God, that God cannot be moved. They're quoting not Moses, not the scriptures, but Aristotle, because Genesis begins saying that God moved over the face of the waters. And at least that should give you some pause to think, am I really going to support a doctrine that says that God cannot move, or even that he cannot be moved, because the Bible shows us that our worship can touch his heart, and our prayers can move his hand, and am I going to follow Aristotle, the way I think Thomas Aquinas wrote 13 commentaries, not on Paul's epistles, but on Aristotle.
Am I going to follow Aristotle or Moses? And so this influence from Greek philosophy seems enormous to us, Dr. Rice. We are out of time.
Is it possible, I hate to put you on the spot and ask you on the air, is it possible we could continue and hit more highlights from your book on another interview?
I think we could. Let's talk about it and see what we can work out.
Okay, that's wonderful. And you will be retiring from your teaching career at Loma Linda University there in Southern California. So congratulations for that part of your life's work also, Dr. Rice.
Well, thank you. And thank you for the enjoyable conversation we've had.
Well, here too, what a joy. And again, this is Pastor Bob Enyart of Denver Bible Church, our website, kgov.com, and also opentheism.org. One of our elders, Will Duffy and I, have created that site years ago, and it hosts many exciting debates, and a list of verses, 750 verses from the Bible in 33 categories, establishing that the future is open because God is free.
God is able to think new thoughts, and he is inexhaustibly creative. May the Lord bless you. This is Bob Enyart.
Hey, that's going to do it for us today. I'm Dominic Enyart. Such an honor to go back and rebroadcast these old Bob Enyart classic shows.
They're a lot of fun. If you want to hear the next interview in this series, make sure to join us again tomorrow. Same time, same place.
That'll be a lot of fun. If you want to get Bob Enyart's resources, head to kegov.com, click on the shop. There's so much stuff to get there, especially the subscriptions.
Those are great for helping us stay on air, for training you in the Bible. It's really the best of the best Bible studies. Bob Enyart was a Bible study teacher legend.
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This is Fred Williams of Real Science Radio, welcoming you back to the conclusion of our interview with Dr. Gerald Pollack.
It's a pervasive theme that scientists with revolutionary findings, they're either ignored or they're shot down by people. And the established people, they've got the numbers. So if you find something really exotic, interesting, but it steps on the toes of some of those people, there'll be hundreds of people who will say, oh, that guy is a crackpot.
Pay no attention because it doesn't make any sense at all.
Dr. Pollack, the tendency to be repulsed by anyone challenging your orthodoxy. Are you saying that the ezWater and the energy potential or exchanges that are involved, are you saying that there is evidence, experimental evidence, that that's an actual challenge to ATP? Or are you just saying that needs to be looked into?
Is there a relationship?
Well, no. There are actually published papers that did experiments that checked out the Lipman's idea that the molecule of ATP has a particularly high-energy phosphate bond that's used to power and they didn't find it. You know, it's difficult to say, well, they're right and the original guy is wrong because it needs to be repeated.
It needs to be repeated objectively by a bunch of laboratories to find out, right, this is at the basis of biology. You know, where does your energy come from? Every time you speak, it requires energy and where does that come from?
Yeah, yeah.
Well, so just by happenstance, Dr. Pollack, and I never would have imagined this would have even come up, but just in my professional life, I work with red light therapy for health and wellness. Red light, 600 nanometer in there. And so it's my understanding that it's been demonstrated experimentally that exposure of living human tissue to red light produces a measurable upregulation of ATP production, that it's been measured.
At least that's what I've been told in the paper that I read. I thought prove that, but I've since realized that you can't always say that about a paper. But I read another paper that said that they theorized that the reason exposure to red light produced an upregulation of ATP molecules was that it changed the viscosity of the water in the mitochondria so that the ATP synthase could spin faster.
And so they talked about the water. And I'm realizing now they didn't know what the water was. I think.
Yeah, I think in the mitochondria the water is mostly ezWater. I'll say why in a moment. And if you're exposing it to red light, so red light does produce some expansion of ez, not as much as infrared light does, but red light does.
And the depth of penetration of red light is probably larger than infrared. So there may be some advantages to using red instead of infrared. I'm not sure about that, but it's a possibility.
So in the mitochondria, if you think about the structure of the mitochondria, the mitochondria has membranes in it that are perpendicular, laid out perpendicular to the long axis of the mitochondria. So it's just full of these membranes, and these membranes are ideal for building ezWater because you need some kind of surface. You don't absolutely need it, but essentially you need it to grow the ezWater.
And if you stick an electrode in the mitochondria, and you find a large negative electrical potential. So I think that what's happening in the mitochondria is it grows as a source of ezWater. And if you add red light, you get more ezWater inside the mitochondria.
What's it for? Well, when the cell undergoes some kind of action. When the cell acts like a muscle contracts or a secretory cell secretes.
When the cell is acting, let's take the muscle cell, because I have studied that for so many years. So the muscle will be in the relaxed state. And in the relaxed state, the water is ezWater filling the cell.
And then what happens is the muscle wants to contract. So a stimulus comes. And what happens is that there's a so-called phase transition.
Everything in the cell changes. The water changes from ezWater to ordinary liquid water. And the proteins undergo folding.
And that folding of the proteins, together with the destructuring of the water, is responsible for the action of the cell. The muscle cell is responsible for the contraction. And when it's all over, the cell needs to return to its initial condition, like the initially relaxed condition.
It needs to rebuild ez. Now, if a source of ez is right there, it can rebuild very quickly. And I think that's what the mitochondria does.
It's a source of ez which the cell can use. Or another way of looking at it, it delivers negative charge to the rest of the cell. And we know from experiments that if you add negative charge to water, it'll turn it into ezWater.
So I think that's what the mitochondria does.
So are you saying it's a store of energy?
The ez is a store of energy, yes. Okay.
So a thought came to mind that the mitochondria we're taught is like the energy source of the cell, like the power supply. So I mean, this makes a lot of sense that it would be the source of this power. So Dr. Pollack, I'm wondering, it sounds like there's obviously health implications with this.
We know to be healthy, they always recommend you drink a lot of water. But it sounds like too, to stimulate this, maybe why it's advantageous to be outside, get sunlight, because then you're getting the infrared light. What are your thoughts on that?
Absolutely. Yeah. I think many health practitioners argue that we've been duped by the pharmaceutical companies.
They want to protect us from sunlight, cover our bodies with all kinds of lotions and sunblockers and whatever. But, in fact, you know, reasonable exposure to sunlight is advantageous. It supplies infrared energy, and we need that infrared energy.
And those who study that argue, and I'm not sure the basis of those arguments, that especially important morning light and also evening light before the sun sets, exposure 10, 15 minutes, at least, both morning and evening can be good for health. And I think the ancients knew that exposure to the sun was helpful, but we've learned stay out of the sun.
Yes, in fact, there's relatively wide agreement now in the dermatology community that the recommendations for sunscreen have been overdone. And so they're at least willing to admit that much. And then if I remember, being under the sun was widely advocated in the Book of Ecclesiastes, wasn't it, Fred, if I remember correctly?
Almost everything was under the sun. So we should get some sun, I think. And by the way, Dr. Pollack, in the health and wellness realm, red light is often augmented with infrared light for pain, wound healing, a number of different things.
So a lot of what you say is telling me that, so what I've been taught and what we have thought are the mechanisms for the beneficial actions, we just don't fully understand them. We're seeing them and we can feel them and feel better, but there's more going on than we thought it sounds like.
If you build on a foundation that's erroneous, every structure will be held up by rubber bands and paper clips and whatever, you know, it doesn't work. And therefore, for science, I'm always advocating you go drill down to the most fundamental level and make sure that foundation is really accurate. I've been trying to do that.
In fact, I have a book that I've written. It's almost done. I was waiting for some illustrations.
It's a book that's about the structure of the atom. And I think that what we've been taught is completely wrong.
So Dr. Pollack, you're in the right place to say something like that. And then instead of being squashed or told to leave the dais, we want to give you the microphone. And you don't have to tell us the whole book.
I don't want to let the cat out of the bag. But please, you've got to expand on that.
Okay. So what we've learned from the time of Niels Bohr, that's more than a hundred years ago, it's been five or six generations since, we've learned that the atom looks like a solar system. You've got a nucleus that contains protons and neutrons, and then you've got electrons in orbitals that circle around the nucleus.
The charge of a nucleus, it's got protons and neutrons. Neutrons are neutral, protons are positive. So you've got a lot of positive protons compressed together.
And I learned in middle school, I learned that when you have a lot of positive charges together, they repel. And the closer they get to one another, the more they repel. So you try to squeeze those positive charges together.
You don't want to come together. And so unless you invoke something, the nucleus will explode. Now the physicists have noted that, and they came up with something called the strong force.
And the strong force is a kind of glue that holds together the nucleus because otherwise it would explode. The problem is that there's no independent evidence for the existence of this glue. It's an ad hoc bandage basically to cover a gaping wound.
You know?
You're blowing my mind. This is like, I was taught all this in 2nd grade through 7th grade, and you're telling me this may not be...
Well, yeah, there's more. You know, this is middle school stuff. So the nucleus is positive, right?
And you've got the electrons around it, and they're negative. I also learned in middle school that plus and minus attract each other. And so if that's true, it means those negative electrons should be pulled, drawn toward the positive nucleus, and the whole atom should collapse into one point.
But that can't be. I mean, because if the model is right, it can't collapse to one point because atoms take up space. You know, any material that you have consists of atoms that are lined up together, and they occupy, they must occupy some space, because the material occupies space.
So this is another problem. Next problem, if you want more problems. Yeah, please.
Oh, yeah, definitely. I'd like to hear what your idea is on it.
Well, okay, so, an electron comes from outside, and the first thing is, where is it going to land? Now we're told that if one of those orbitals has less than the proper number of electrons, the new electron can actually land there. So we're accustomed to thinking of eight electrons.
So if one of those orbitals has seven, the electron somehow knows it's not full, and lodges there as the eighth one. Now, how does it know? You know, it wants to get away from all those other charges, so why would it want to be in the same orbital?
Why would it not like to lodge in between the two orbitals? But it's not allowed to in the model, you see. Okay, next problem.
In the periodic table, most substances at room temperature are solids, about 90% of the atoms, you know, like aluminum or something like this. I see my laptop computer. It's made of aluminum, room temperature, the atoms stick together.
So the question is, if you put two aluminum atoms, or any atoms, next to each other, explain how they stick together. So the problem is that each one of these contains shells of these electrons, and they're all negatively charged. And the next atom has shells of electrons, and they're also negatively charged.
So how do you take these two negatively charged shells and make them stick to each other? That's the last thing they want to do. They want to stay away from each other.
Right, right.
Yeah, yeah, they'd want to repel.
Yeah, those are a few of the issues. And you have two choices. One is to say, well, let's just sweep these arguments under the rug, and this model has been around for a century.
Therefore, it's probably right. Or you can say, well, I'm not so sure it's right. Let's start all over again, because there are a number of issues that don't sit right, and we've got to figure out what's going on, what's wrong, and such.
So that's what I've done. I've come up with another model of the atom, which if I thought it was grossly wrong, I wouldn't be writing a book. But I think that the shape of the atom is the platonic solid, and that includes a cube or tetrahedron, such.
And I think most of the atoms are cubes. The cubes fit together very nicely. The problem with the solar system model, one of the problems is that, you know, you can't get them face to face.
There's always extra space. When two spheres come together, there's empty space. And nobody ever talks about what's in that empty space.
It's not true of cubes. You know, you can take one cube and put it next to another cube, and they stick. And it actually can be very easy for two cubes to stick to one another, because one face of one cube, say, is negatively charged, complementary face of another cube is positively charged, and they just stick.
And that could go on indefinitely. So that's simple.
So would your model have the quantized shells, electrons?
No, not okay. No, in fact, the model is stable. That's maybe the main criterion.
It has to be stable. It can't explode and it can't collapse. It has to be stable because atoms are stable.
And the model that I've come up with resembles what happens in a colloid crystal. Colloid crystals are well known in physical chemistry, and they consist of positive and negative charges that balance each other. It's a distribution of positive and negative charges that are stable.
Because you can have colloid crystals that are stable for eons. Once they're formed, they retain their form. And so, I adopted that same principle for application in the atom.
And it turns out that if you take the model and think about standard observations, a lot of the observations are very easy and directly explained, whereas the current theory, they're really head-scratchers.
Okay, okay. So Dr. Pollack, I have one question about the atom. And then I know we have a number of questions from our listeners about water that we've been asked to put to you.
But regarding a different model for the atom, if things aren't what we thought they are, how did we split the atom, produce nuclear energy, and detonate a nuclear device?
Well, I discussed that in the book Manuscript Force. And it's actually simpler when you think of the standard model, the one that we all know about. So you split the nuclear splits into two parts.
And I mean, the whole thing is blasted. Two compounds are formed, two daughter atoms. And so the question is, once you smash the atom into smithereens, how do those new elements, those two elements, transform, because the number of electrons has to match the number of protons?
So how does those electrons know the proper number to come back after it splits, to come back and form those compounds? I think that that's never been addressed, and there's no logical sense, at least that I could think of that would explain that. In the model that I'm talking about, basically the atom, it's not the nuclear, it's the atom that splits, and it splits at its weakest point.
Would the energy release in your model, is that demonstrated to be similar to the energy release we saw with actual?
I don't know that because I never performed the computations. Computations are not simple because every computation has assumptions and some hidden assumptions, and early in my career, I had some experience with the model and I realized you could pretty much get any answer you'd like by inputting the assumptions and trying to learn about that. So there we are.
Plus, you did want to do that experiment in your lab or else you wouldn't be here telling us about it.
That is a point.
Well, so just as a layman, I think, well, how could we have done that if we were wrong about something so fundamental about what we were doing? And maybe you're saying it didn't matter that we didn't know.
It's a, I can't answer that question, but it's more technology than it is science. Building a bomb, it was a huge technological effort. It was not so much a scientific effort.
Scientists were assembled at Los Alamos, huge number of competent scientists, and they did what was necessary to make it work. Very little theory was involved.
They engineered it to make it happen.
Yeah, they engineered it to make it happen. That's right. And it worked.
Yeah, it kind of reminds me of a quote from Nikola Tesla. It has to do with people are spending so much time doing mathematical equations and yet they're not letting experiments and actual engineering rule the day. I'm paraphrasing, but I think that's what happened a lot at Los Alamos.
A lot of engineering was going on.
Also in the area of quantum mechanics, it's basically pure mathematics, it's abstract mathematics. And in his book on quantum electrodynamics, Richard Feynman, the great Nobel scientist, he said in the preface, well, I start with the forward. The forward to his book is written by a colleague and it says, you won't understand this, but you have to read it anyway because it's important.
And I'm so much in my head, you know, I read it if I won't understand it. I thought next comes the preface and in the preface Feynman would reassure me. He said, you won't understand this.
He said, and I know you won't understand it because my students don't understand it. Even I don't understand it and I invented it.
Yeah, he basically said something like, if you claim you understand quantum mechanics, you don't know anything or you're crazy.
You're lying or you're stupid or something like this. We're dealing. I must admit I had some skepticism because, and I think of Mother Nature, not necessarily well-versed in abstract mathematics.
If Mother Nature, perhaps I shouldn't be talking about Mother Nature given your biblical orientation, but anyway, please excuse me. Then I started reading a couple of books about quantum mechanics. I thought, well, everybody knows quantum mechanics must be right, even though there are a lot of issues with it.
Then I found this book, it's called Make Physics Great Again, like make America great again. He rips the whole thing apart, talking about-
Oh boy.
Assumption upon assumption upon assumption. You start inventing a number of particles, and then you make a measurement, and you find that with the construct that you have built on all those particles, it still doesn't work. In order to make it work, you invent another particle, and then you get a Nobel Prize.
I love it.
This book, it's a must read. I think it's fantastic. Make Physics Great Again.
Well, Dr. Pollack, I'm going to pick that one up. By the way, that reminds me of the funniest T-shirt of the year contest was won at a farmers market I was at earlier in the summer, and the guy had a T-shirt that said, make gas cans poor again. And so I don't know if you guys have dealt with a...
I don't know if you've had a modern gas can. What they've done to the gas can, Dr. Pollack? Anyway, they could have used some engineering advice.
Let me just leave it at that. So now we want to get to, because we are going to run out of time. We've only got maybe 10 more minutes, maybe a little more.
But questions about water, because you know things about water that nobody else knows. One of our audience members asked, how does water get up 300 feet up a redwood tree?
There's a process that we discovered, which I think explains it. And it also explains what we never got to about a way in which the energy, electrical energy is used. So we found in the laboratory, actually a student, another student found that he would take a tube and a hydrophilic tube, immerse it horizontally in the water.
And he found that the water flowed through the tube, like through a straw. And usually you need a pressure gradient, a pressure difference to make it flow. In the case of the straw, you suck on it.
In the case of flow through your artery, the heart is driving it. There was no pressure difference here, because the tube was lying horizontally, and yet flow, and it persisted for a very long time. So we studied that, and we found the mechanism had to do with the following.
Just inside the tube, like a ring, an annular ring just inside the tube, ez formed, and in the corner of the tube were the positive charges that get formed. When the negative ez forms, positive charges form too, and they lodge in the core. And in the core, so the protons, the positive charges begin to build up.
They repel each other. They want to get out, and they'll leave at one end or the other end, depending on, I think, ambient conditions. And once it starts to flow, it takes the water with it, and new water enters the other end of the tube, and it just keeps perpetuating.
And we've had it going for easily a day and a half without stopping. So when you talk about the redwood tree, to start with, this is the kind of mechanism that's used. And it's the infrared energy that builds ez, and the positive, complementary positive charges.
And so there's actually a driver, and this driver is pushing up in the redwood tree. Okay, so now, and other trees, too. And this leads to what I wanted to talk about earlier, about the energy that's used in our body coming from infrared energy, which builds ez.
So I went to Russia, more difficult to go these days, unless you want to get thrown in jail. You know, which I would like to avoid if possible. So this guy was telling me there's a big problem in the cardiovascular system.
This Russian guy, introduced to me by my Russian friend after a few vodkas, and the guy says, there's a problem. Big problem. And since I did my PhD research on pressures and flows, modeling them in the cardiovascular system, I was kind of skeptical of anything this guy would say.
He had me convinced in five minutes that he was right. But what's the problem? The problem is, the red blood cells are bigger than the capillaries.
So typical red blood cell is six or seven micrometers in diameter. And the small capillaries, in which there are many, are three or four microns in diameter. So it's a sort of plumbing problem, you know, that you squeeze through.
So he's telling me, you need energy. So I'm reminded of the plunger in the toilet. You know, the toilet gets stopped up.
You take the plunger and you push, and it requires energy. So to squeeze those red blood cells, and they are squeezed, you can see videos of blood flow, and they do get squeezed. He said that requires a lot of energy, just like plunging the toilet.
And he calculated, he said, if the ventricle is fully responsible for providing this energy, the amount of pressure that it would need to develop would be something like one million times the pressure that it develops. That would be really high blood pressure.
So obviously, yeah.
So am I mistaken in that we've all assumed that it is the contraction that produces that? Haven't we always assumed that that was the source of the energy?
Yeah, me too, for many years. And another reason why it can't be, if you look carefully at the literature, which my student has done, you'll find that there are like a half-dozen papers that report that if you stop the heart, the blood flow doesn't stop, keeps going at a lower velocity, which means there's got to be something else that is something else, part something else. Both of those arguments, the one from the the Russian guy who said it needs far more energy than could be mustered, and the other one showing that stop the heart and flow continues.
So I had the idea immediately when I heard he was giving me a half-dozen different hypotheses of what that extra mechanism, driving mechanism might be, and I'm thinking, hey, we just found in the laboratory that we take a tube and immerse it in the water, and the water flows through it. And all of this is actually driven by infrared energy. So we did tests, and we did tests on chick embryos, and the chick embryo, the cardiovascular system, is very well developed after three days of development, but not the regulatory system.
So it's a pretty pure preparation. And my student, Zheng Li, studied, and he wanted to, he asked, is the signature feature of our mechanism, which means driven by infrared energy, which builds easy, is that true in the circulation? So first step, stop the heart.
And he confirmed also the flow continues, it's lower velocity, but it continues. And then test the mechanism that we found in the laboratory, this flow mechanism. So he applied infrared energy, and the blood flow sped up by a factor of three or three-and-a-half.
And then he removed the infrared and it went back down to its baseline value. So we concluded that in your circulatory system, and maybe even mine, it's not just the heart that's pumping the blood, it's the vessels themselves that are actually contributing.
That's fascinating. So were you able to convince… So this Russian scientist, I guess, he convinced you in five minutes.
Were you able to convince him of your mechanism in five minutes?
It was just published in the past few months, and he doesn't speak English. Every good translation. But the guy who was the translator knows, and I don't know if he told him or didn't tell him.
I'm not sure. Unfortunately, yeah, getting to Russian, that was more cumbersome than it used to be.
Yeah, yeah, that's interesting. Okay. So Dr. Pollack, one of our listeners also asked that, is there potential in what you've discovered in purifying salt water?
Because you know, there's so much salt water on the globe. So little water is drinkable.
Well, yeah, I mean, this is a big issue. Pure drinking water and irrigation water. I mean, this is the stuff that winds up provoking wars.
So we developed a filter. We call it a filterless filter because it doesn't contain a physical filter. What happens is by the energy from the environment, infrared energy, because of the infrared energy, we can separate or divide the water into ezWater, that's negatively charged, and positively charged ordinary, we say, bulk water.
And we built a device that does this. The reason it works is that when it separates into ez and ordinary liquid water, all the contaminants go into the liquid water, the exclusion zone excludes. So if you capture the exclusion zone water, you're capturing contaminant-free water, in theory.
That's how it works. And we did a few experiments about putting salt water in. And the idea was to think about salt as a contaminant.
And what we found in some very preliminary experiments, it seemed to work. It didn't work all the time, but it worked some of the time. And so from that, we think it might be possible to use this device as a desalination device.
A lot of work needs to go into it. You know, like when the light bulb replaced the candle, it took quite a few years before Edison came out with a practical version of such. If this actually works, we think it might work.
We're not sure. This could provide a method of desalination that doesn't require huge amounts of energy, which right now desalination requires. And only countries or states or whatever, with ample money and ample oil and such, can afford it.
Otherwise, it's prohibitively expensive. What we're talking about, the energy comes from infrared energy, which is available throughout the environment. So if it works, and we're not sure, if it works, it could be a real breakthrough.
Amazing, amazing potential and certainly more worthy of investigation than the next generation nuclear device. I'm just going to put that out there. And so Dr. Pollack, you said that you're not necessarily a religious guy.
That might have been before we went on air. But I do want to let you know that I love your idea of dividing the waters from the waters. I love that.
And we're never offended by references to Mother Earth here. Because we know that the God of Abraham, he has a husband-wife relationship with the city of Jerusalem. And from there, he intends to rule the world, the whole world at some point.
So no offense taken. And we really appreciate you taking the time to tell us some amazing things about the creation that we never knew. Wow.
Thank you.
Well, thank you. And may I end with, if you're interested, anybody, take a look at the 4th phase of water, the book. It's very popular.
And it's got, my son's responsible for the illustrations, professional artists, and so many people have commented on the artwork. So have a look.
Yeah, we have someone on our production team reading your book right now. You know, we had some listeners mention you, and then this guy started reading your book. So we will, we're showing it right now on YouTube.
And the listeners on the radio, you can go to the website and we'll provide information there, links to your book. You know, we just pray that your research moves forward. You know, there's so many positive things that can come from this.
Do you have a decent research team or what's the state before we close? I'm kind of curious.
Yeah, we have a team. The team now is a lot smaller than it was. And the limiting factor is getting funds for this.
Now, the government agencies, the National Institutes of Health, because we're focusing on health applications, I think the word water is maybe a foreign language to them. They never heard of it. And getting funding for the work we're doing for them is a real challenge.
So we have to depend on donations. And we were funded for four or five years by a wealthy businessman who, unfortunately, ran into some difficulty. And he just wrote an email to me.
He signs his emails, love, Peter. And he said, this was, how did he put it, the most valuable thing I ever did in my life was to fund us. So we're looking for funding because, yeah, we can't do anything without money and.
Yeah, exactly.
We have so much more to do and so much that's so interesting. But you can't do it without, you have to pay the people, you have to pay for the supplies and equipment. Otherwise, you can't do it.
So it's now fairly small. It used to be much larger. So thank you for asking.
Well, hopefully we'll get the, we'll help get the word out and continue this for research, that's for sure. I know for me, I got to start drinking more water.
We all do.
At my age, sometimes there's a trade-off of how much I drink at night, and I have to take that break in the middle of the night. But this was so enlightening. I guarantee you, very few people knew about this aspect of water.
Just the experiments that you've done, that's really established that this ezWater does exist. I mean, it is there and there's got to be, we've got to understand it better because there's so many applications that can come out of it. A better understanding of the cell, possibly desalination of water, so many other uses.
So Dr. Pollack, what an honor it was for you to join us on Real Science Radio.
Well, thank you for the opportunity. I appreciate it.
Yeah. So for my co-host Doug McBurney and Dr. Gerald Pollack, I'm Fred Williams of Real Science Radio. May God bless you.
* 2 Corinthians: Paul constructed Second Corinthians as a key for understanding all of the Pauline Epistles, especially for the Christians who doubt the unique teaching that Jesus revealed through this Apostle.
To undergird his controversial Gospel of Grace (Rom. 4:5; 11:13; 1 Cor. 3:10; 15:1; Gal. 2:7; Eph. 2:8-9; etc.), the Apostle Paul realized that he must defend his own unique authority against his critics and against negative comparisons to the other apostles. He does this more aggressively when writing to the Galatians, but in greater length when writing to the Corinthians, beginning with his initial letter (1 Cor. 1:1, 17; 3:10; 4:16; 9:1-2, 17; 11:1; 14:37; 15:3, 9). Then the first half of Second Corinthians (chapters 1 – 7) describes the characteristics of an apostle as Paul builds toward the defense of his own ministry to rebut the attacks against his own apostleship.
The greater eloquence of the other apostles, for example, in no way diminishes the revelation that God has given to Paul (11:5-6). And though the Lord performed miracles through all the apostles for the sick, no one should doubt the Apostle to
the Gentiles even though God never healed Paul’s own physical infirmity. For through this ordeal God has established that, “My grace is sufficient for you…” (12:9, 11). Also, Paul bluntly recognized that while the Corinthians, “seek a proof of Christ speaking in me”, they should “examine” themselves “as to whether [they] are in the faith”, but regardless, Paul’s own authority is beyond question (13:1-6).
The Ten Commandments, “written… on tablets of stone” are a “ministry of death”. Paul uses this shocking truth to distinguish between the two covenants and therefore, between two covenant peoples, for the “covenant” of the law “kills, but the [new covenant of] the Spirit gives life” (2 Cor. 3:3, 6-7). In chapters 8 and 9 Paul urges Paul’s converts to cheerfully raise funds to give to the impoverished Jerusalem believers. For as we learned from The Acts of the Apostles, the converts of the Twelve, i.e., the circumcision believers, sold their homes and lands, unlike Paul’s converts, those of “the gospel of the uncircumcision” (Gal. 2:7, KJV), who did not sell off their property. For Paul instructs us to test “the things that differ” (Rom. 2:18 KJV margin). Bob Enyart’s study of Second Corinthians helps the diligent believer understand such things!
BEL SUBSCRIPTIONS: Please consider one of our monthly subscriptions that will not only help support BEL, but they also promote better understanding of the Bible and may equip you to more effectively reach those around you.
Monthly Audio & Video Downloads: Now you can subscribe to monthly sermons, Bible studies or topical videos in download form.
Monthly Sermons: Enjoy all of Bob's sermons from the month on Sermon Video DVD, great also to watch with the family. Or, get these on Sermon Audio CDs which are standard audio Compact Discs that will play on any CD player including the one in your car. Or get them on a single Sermon MP3-CD which will play on an MP3 player, in a DVD player, or in your computer.
Monthly Bible Studies: Enjoy the Scriptures with Bob's Monthly Bible Study DVDs, great too for a small group Bible study. Or get these teachings on a single Monthly Bible Study Audio MP3- CD which will play on an MP3 player, in a DVD player, or in your computer.
Monthly Topical Videos: Coming to your mailbox, you'll get a Monthly Topical DVD to enjoy one of Bob's great videos specially selected to be entertaining and to teach about life from a biblical worldview.
Monthly Best of Bob Shows: Every month our crew selects the eight best BEL shows of the month and for the folks who might have missed some of them, we mail them out on the Best of Bob MP3-CD.
Monthly BEL TV Classics: Enjoy Bob Enyart's timeless, popular TV show delivered to your home on the Monthly BEL TV Classics DVDs with great audio and video clarity thanks to our state-of-the-art mastering from the studio-quality Sony beta tapes to DVD!
Monthly Donation: For folks who just want to make sure that Bob Enyart Live stays on the air, please consider making a pledge in the form of a Monthly Donation.
“Greetings to the brightest audience in the country, and welcome to Theology Thursday. I'm Nicole McBurney. Every weekday, we bring you the news of the day, the culture, and science from a Christian worldview.
But today, join me and Pastor Bob Enyart as we explore the source of our Christian worldview, the Bible.
To minister to those who I love, to those whom the Lord loves, that is more important. So even though it's difficult, even though there is suffering involved, Lord, help me to serve you and love my neighbor to the very end of my life here on this earth. By the way, when Adam and Eve sinned, they became aware of their failure before God, and they were ashamed.
They were ashamed of themselves. So before they sinned, God had created them, and they were naked, and they felt no need of a covering. They felt no need.
They had no shame. But then when they did sin, they hid themselves, and they took leaves, and they covered themselves. And then God came into the garden, and He took an animal, and He performed a blood sacrifice, and He took the skin of the animal, and He[…]”
From Bob Enyart Live: ThThurs: 2 Corinthians Pt. 11, Sep 12, 2024
https://podcasts.apple.com/us/podcast/ththurs-2-corinthians-pt-11/id204644966?i=1000669354417
This material may be protected by copyright.
*E.Z. & the Fourth Phase: Hear how Fourth Phase Water acts as a battery and can supply energy to the cell. Dr. Pollack suggests this research may challenge the traditional belief that ATP is the primary source of energy in cells, suggesting that energy accumulated in water's "Exclusion Zone" may play a significant role!
* 2 Corinthians: Paul constructed Second Corinthians as a key for understanding all of the Pauline Epistles, especially for the Christians who doubt the unique teaching that Jesus revealed through this Apostle.
To undergird his controversial Gospel of Grace (Rom. 4:5; 11:13; 1 Cor. 3:10; 15:1; Gal. 2:7; Eph. 2:8-9; etc.), the Apostle Paul realized that he must defend his own unique authority against his critics and against negative comparisons to the other apostles. He does this more aggressively when writing to the Galatians, but in greater length when writing to the Corinthians, beginning with his initial letter (1 Cor. 1:1, 17; 3:10; 4:16; 9:1-2, 17; 11:1; 14:37; 15:3, 9). Then the first half of Second Corinthians (chapters 1 – 7) describes the characteristics of an apostle as Paul builds toward the defense of his own ministry to rebut the attacks against his own apostleship.
The greater eloquence of the other apostles, for example, in no way diminishes the revelation that God has given to Paul (11:5-6). And though the Lord performed miracles through all the apostles for the sick, no one should doubt the Apostle to
the Gentiles even though God never healed Paul’s own physical infirmity. For through this ordeal God has established that, “My grace is sufficient for you…” (12:9, 11). Also, Paul bluntly recognized that while the Corinthians, “seek a proof of Christ speaking in me”, they should “examine” themselves “as to whether [they] are in the faith”, but regardless, Paul’s own authority is beyond question (13:1-6).
The Ten Commandments, “written… on tablets of stone” are a “ministry of death”. Paul uses this shocking truth to distinguish between the two covenants and therefore, between two covenant peoples, for the “covenant” of the law “kills, but the [new covenant of] the Spirit gives life” (2 Cor. 3:3, 6-7). In chapters 8 and 9 Paul urges Paul’s converts to cheerfully raise funds to give to the impoverished Jerusalem believers. For as we learned from The Acts of the Apostles, the converts of the Twelve, i.e., the circumcision believers, sold their homes and lands, unlike Paul’s converts, those of “the gospel of the uncircumcision” (Gal. 2:7, KJV), who did not sell off their property. For Paul instructs us to test “the things that differ” (Rom. 2:18 KJV margin). Bob Enyart’s study of Second Corinthians helps the diligent believer understand such things!
BEL SUBSCRIPTIONS: Please consider one of our monthly subscriptions that will not only help support BEL, but they also promote better understanding of the Bible and may equip you to more effectively reach those around you.
Monthly Audio & Video Downloads: Now you can subscribe to monthly sermons, Bible studies or topical videos in download form.
Monthly Sermons: Enjoy all of Bob's sermons from the month on Sermon Video DVD, great also to watch with the family. Or, get these on Sermon Audio CDs which are standard audio Compact Discs that will play on any CD player including the one in your car. Or get them on a single Sermon MP3-CD which will play on an MP3 player, in a DVD player, or in your computer.
Monthly Bible Studies: Enjoy the Scriptures with Bob's Monthly Bible Study DVDs, great too for a small group Bible study. Or get these teachings on a single Monthly Bible Study Audio MP3- CD which will play on an MP3 player, in a DVD player, or in your computer.
Monthly Topical Videos: Coming to your mailbox, you'll get a Monthly Topical DVD to enjoy one of Bob's great videos specially selected to be entertaining and to teach about life from a biblical worldview.
Monthly Best of Bob Shows: Every month our crew selects the eight best BEL shows of the month and for the folks who might have missed some of them, we mail them out on the Best of Bob MP3-CD.
Monthly BEL TV Classics: Enjoy Bob Enyart's timeless, popular TV show delivered to your home on the Monthly BEL TV Classics DVDs with great audio and video clarity thanks to our state-of-the-art mastering from the studio-quality Sony beta tapes to DVD!
Monthly Donation: For folks who just want to make sure that Bob Enyart Live stays on the air, please consider making a pledge in the form of a Monthly Donation.
* 2 Corinthians: Paul constructed Second Corinthians as a key for understanding all of the Pauline Epistles, especially for the Christians who doubt the unique teaching that Jesus revealed through this Apostle.
To undergird his controversial Gospel of Grace (Rom. 4:5; 11:13; 1 Cor. 3:10; 15:1; Gal. 2:7; Eph. 2:8-9; etc.), the Apostle Paul realized that he must defend his own unique authority against his critics and against negative comparisons to the other apostles. He does this more aggressively when writing to the Galatians, but in greater length when writing to the Corinthians, beginning with his initial letter (1 Cor. 1:1, 17; 3:10; 4:16; 9:1-2, 17; 11:1; 14:37; 15:3, 9). Then the first half of Second Corinthians (chapters 1 – 7) describes the characteristics of an apostle as Paul builds toward the defense of his own ministry to rebut the attacks against his own apostleship.
The greater eloquence of the other apostles, for example, in no way diminishes the revelation that God has given to Paul (11:5-6). And though the Lord performed miracles through all the apostles for the sick, no one should doubt the Apostle to
the Gentiles even though God never healed Paul’s own physical infirmity. For through this ordeal God has established that, “My grace is sufficient for you…” (12:9, 11). Also, Paul bluntly recognized that while the Corinthians, “seek a proof of Christ speaking in me”, they should “examine” themselves “as to whether [they] are in the faith”, but regardless, Paul’s own authority is beyond question (13:1-6).
The Ten Commandments, “written… on tablets of stone” are a “ministry of death”. Paul uses this shocking truth to distinguish between the two covenants and therefore, between two covenant peoples, for the “covenant” of the law “kills, but the [new covenant of] the Spirit gives life” (2 Cor. 3:3, 6-7). In chapters 8 and 9 Paul urges Paul’s converts to cheerfully raise funds to give to the impoverished Jerusalem believers. For as we learned from The Acts of the Apostles, the converts of the Twelve, i.e., the circumcision believers, sold their homes and lands, unlike Paul’s converts, those of “the gospel of the uncircumcision” (Gal. 2:7, KJV), who did not sell off their property. For Paul instructs us to test “the things that differ” (Rom. 2:18 KJV margin). Bob Enyart’s study of Second Corinthians helps the diligent believer understand such things!
Available on Video or Audio.
BEL SUBSCRIPTIONS: Please consider one of our monthly subscriptions that will not only help support BEL, but they also promote better understanding of the Bible and may equip you to more effectively reach those around you.
Monthly Audio & Video Downloads: Now you can subscribe to monthly sermons, Bible studies or topical videos in download form.
Monthly Sermons: Enjoy all of Bob's sermons from the month on Sermon Video DVD, great also to watch with the family. Or, get these on Sermon Audio CDs which are standard audio Compact Discs that will play on any CD player including the one in your car. Or get them on a single Sermon MP3-CD which will play on an MP3 player, in a DVD player, or in your computer.
Monthly Bible Studies: Enjoy the Scriptures with Bob's Monthly Bible Study DVDs, great too for a small group Bible study. Or get these teachings on a single Monthly Bible Study Audio MP3- CD which will play on an MP3 player, in a DVD player, or in your computer.
Monthly Topical Videos: Coming to your mailbox, you'll get a Monthly Topical DVD to enjoy one of Bob's great videos specially selected to be entertaining and to teach about life from a biblical worldview.
Monthly Best of Bob Shows: Every month our crew selects the eight best BEL shows of the month and for the folks who might have missed some of them, we mail them out on the Best of Bob MP3-CD.
Monthly BEL TV Classics: Enjoy Bob Enyart's timeless, popular TV show delivered to your home on the Monthly BEL TV Classics DVDs with great audio and video clarity thanks to our state-of-the-art mastering from the studio-quality Sony beta tapes to DVD!
Monthly Donation: For folks who just want to make sure that Bob Enyart Live stays on the air, please consider making a pledge in the form of a Monthly Donation.
*Cool, Clear Water: Tune in NEXT FRIDAY to hear Dr. Gerald Pollack describe some mind blowing experiments revealing the beautiful sophistication of water!
*Millions and Millions: Well a million anyway... RSR just went over 1 million views on YouTube!
*X Marks the Shroud: Updating RSR's coverage, hear how Wide Angle X-Ray Scattering has dated the Shroud of Turin to around the time of Christ, and how the standard biblical refutation of a separate head cloth from John 20:7 may be explained in light of the linen cloth of Joseph of Arimathea in Matthew 27:59.
*Big Bag of Nothing: Hear how the hunt for Dark Matter & WIMPs using LUX-ZEPLIN is going!
*Revisiting Dr. Seyfried: Hear the latest from Dr. Pierre Kory on cancer research questioning the Somatic Mutation Theory & re-assessing the Metabolic Theory of cancer as described on RSR by Dr. Thomas Seyfried.
*Cane These Hooligans! ...and the San Francisco Chronicle editorial board! The hooligans for destroying ancient sandstone formations, and the Chronical for claiming they know how they formed 40 million years ago.
*Blondes Have More Follicles: It turns out his familiarity with the protective nature of melanin against UV damage of DNA was the key to helping Doug nail the Interesting Fact of the Week!
*God and Elon Musk: The Wall Street Journal borrows credibility from both Jesus Christ and Elon Musk in order to get attention, and give RSR the opportunity to help Elon better understand the Bible!
*Rescue Device: Hear about NASA's search for a vehicle to rescue the two astronauts that Boeing stranded on the International Space Station.
*Working for Walt Brown: Astro-Alexandra makes another appearance on behalf of Walt Brown describing the sulfur found on Mars.
*Melting, Modelling & Continental Formation: Fred covers another geo-physics model that argues against plate tectonics!
* 1 Peter: Meet the Apostle Peter in this important Bible study. Have you considered why Peter addresses his letters to no well-known recipients? Rather, similarly to James, John, and Jude, he sends them generically to the circumcision believers scattered abroad. Why? Meanwhile, Peter mentions the Apostle Paul, who addresses his epistles to many well-known leaders and specific regional churches. Teacher Bob Enyart demonstrates that understanding the big picture of the Bible, its plot, helps to see even such small books as First Peter and Second Peter in their proper perspectives. Such biblical observations go a long way toward explaining the differences between Peter and Paul. For as Peter himself wrote of "our beloved brother Paul" who "has written to you as also in all his epistles, in which are some things hard to understand."
BEL SUBSCRIPTIONS: Please consider one of our monthly subscriptions that will not only help support BEL, but they also promote better understanding of the Bible and may equip you to more effectively reach those around you.
Monthly Audio & Video Downloads: Now you can subscribe to monthly sermons, Bible studies or topical videos in download form.
Monthly Sermons: Enjoy all of Bob's sermons from the month on Sermon Video DVDs, great also to watch with the family. Or, get these on Sermon Audio CDs which are standard audio Compact Discs that will play on any CD player including the one in your car. Or get them on a single Sermon MP3-CD which will play on an MP3 player, in a DVD player, or in your computer.
Monthly Bible Studies: Enjoy the Scriptures with Bob's Monthly Bible Study DVDs, great too for a small group Bible study. Or get these teachings on a single Monthly Bible Study Audio MP3- CD which will play on an MP3 player, in a DVD player, or in your computer.
Monthly Topical Videos: Coming to your mailbox, you'll get a Monthly Topical DVD to enjoy one of Bob's great videos specially selected to be entertaining and to teach about life from a biblical worldview.
Monthly BEL TV Classics: Enjoy Bob Enyart's timeless, popular TV show delivered to your home on the Monthly BEL TV Classics DVDs with great audio and video clarity thanks to our state-of-the-art mastering from the studio-quality Sony beta tapes to DVD!
Monthly Donation: For folks who just want to make sure that Bob Enyart Live stays on the air, please consider making a pledge in the form of a Monthly Donation.
* 1 Peter: Meet the Apostle Peter in this important Bible study. Have you considered why Peter addresses his letters to no well-known recipients? Rather, similarly to James, John, and Jude, he sends them generically to the circumcision believers scattered abroad. Why? Meanwhile, Peter mentions the Apostle Paul, who addresses his epistles to many well-known leaders and specific regional churches. Teacher Bob Enyart demonstrates that understanding the big picture of the Bible, its plot, helps to see even such small books as First Peter and Second Peter in their proper perspectives. Such biblical observations go a long way toward explaining the differences between Peter and Paul. For as Peter himself wrote of "our beloved brother Paul" who "has written to you as also in all his epistles, in which are some things hard to understand."
BEL SUBSCRIPTIONS: Please consider one of our monthly subscriptions that will not only help support BEL, but they also promote better understanding of the Bible and may equip you to more effectively reach those around you.
Monthly Audio & Video Downloads: Now you can subscribe to monthly sermons, Bible studies or topical videos in download form.
Monthly Sermons: Enjoy all of Bob's sermons from the month on Sermon Video DVDs, great also to watch with the family. Or, get these on Sermon Audio CDs which are standard audio Compact Discs that will play on any CD player including the one in your car. Or get them on a single Sermon MP3-CD which will play on an MP3 player, in a DVD player, or in your computer.
Monthly Bible Studies: Enjoy the Scriptures with Bob's Monthly Bible Study DVDs, great too for a small group Bible study. Or get these teachings on a single Monthly Bible Study Audio MP3- CD which will play on an MP3 player, in a DVD player, or in your computer.
Monthly Topical Videos: Coming to your mailbox, you'll get a Monthly Topical DVD to enjoy one of Bob's great videos specially selected to be entertaining and to teach about life from a biblical worldview.
Monthly BEL TV Classics: Enjoy Bob Enyart's timeless, popular TV show delivered to your home on the Monthly BEL TV Classics DVDs with great audio and video clarity thanks to our state-of-the-art mastering from the studio-quality Sony beta tapes to DVD!
Monthly Donation: For folks who just want to make sure that Bob Enyart Live stays on the air, please consider making a pledge in the form of a Monthly Donation.