Archive for the ‘ Topical ’ Category

From the very opening scene, Rafe Judkins seems unapologetically focused on turning The Wheel of Time into The Wheel of Thrones. Unfortunately for Judkins – and for everyone involved – everything about The Wheel of Time is diametrically opposed to GRR Martin’s vision and tone. Jordan and Martin were friends, yes – but they have very different ideas about what fantasy should look like. The chief and most glaring problem with this series is that they already had a story – set in successive stages – and they are ignoring it, almost completely. Instead, they have changed major plot points with implications for the eventual end of the series, and have seemingly no plausible reason for doing so, aside from pure expediency.

I’ll go into the individual issues shortly, but let me give you an overview of the problems they have created. This will be done by spoilers, sorry. The book series has been done for nearly 10 years. Whatever the plot of this series is, it isn’t the Wheel of Time’s – so I’m not interested in spoilers for that, either. This is a review, from a longtime reader, so if you don’t want book (or series) spoilers – you probably want a different review. There have been major changes to the characters, geography, magic system, and various setting elements introduced which cause significant plot issues for the story down the line.

Let’s begin with Episode 1. The story goes off the rails almost immediately when, in the opening scene with the Reds, Liandrin says to the unnamed channeler; “this power – it’s meant for women, and women alone. When you touch it, you make it filthy.” The male half and the female half are separate. What men touch is not Saidar – it is Saidin. Only Saidin is tainted. The women’s half of the source, Saidar, is untainted by the Dark One. I noticed this mistake instantly. Most other readers of the series will, as well. It is the Dark One who tainted Saidin – and it is the Source which taints men, not the men who taint the source. Next, in Lan and Moraine’s conversation that I’ll refer more to later, she says that there are “rumors of four ta’veren there” in the Two Rivers. This is a particularly egregious line, as ta’veren are exceptionally rare – and the Two Rivers are exceptionally isolated. For someplace so isolated – where not even an Andoran tax collector has gone in generations, and whose only ties to the outside world are the occasional peddler – how would “rumors” get out, let alone rumors of 4 ta’veren in one small settlement? The reason Moraine goes there in EotW is because the Karatheon Cycle says that the Dragon “…will be of the ancient blood, and raised by the old blood.” It isn’t clear (even to Moraine) which “ancient blood” is being referred to, but the blood of Manetheren is old blood indeed. Indeed, Moraine is shocked to discover later (as she gets to know the Two Rivers folk) that she has multiple ta’veren on her hands. Many readers seem to be shocked to discover that four of them are ta’veren – and rightly so – because they aren’t.

ROBERT JORDAN – For ben, of course women can be ta’veren. None of the major female characters in the books is ta’veren, though. The Wheel doesn’t cast ta’veren around indiscriminately. There has to be a specific reason or need.

BRANDON SANDERSON – I’ve often gotten questions from people asking if Egwene was ta’veren. Obviously not, as Siuan would have seen the glow of it.

The current Amyrlin Seat, Siuan Sanche, has the ability to “see” ta’veren – and she doesn’t “see” Egwene or Nynaeve as such – or Elayne, for that matter. Ta’veren are made, not born, as the quote above shows. Only three ta’veren came out of the Two Rivers.

On to the opening scene in the Two Rivers; Egwene’s induction into adulthood is a mere mention in the books – she has been permitted to wear her her hair braided for the first time – and this seems to be permitted by her mother. In the series, she is being inducted into “The Women’s Circle” – which in the books, is the circle of women leaders of the village – and is a very select company of gray-haired women. That membership (at this point of time) consisted of Nynaeve al’Meara, Daise Congar, Alsbet Luhhan, Marin al’Vere, Natti Cauthon, and Neysa Ayellin – by no means a large company. Nynaeve is impossibly young, for a Wisdom – and even younger to be on the Women’s Circle, even by dint of being Wisdom. Having an even younger not-quite-apprentice Wisdom on the Women’s Circle beggars belief – or, alternatively, the show doesn’t know what the Women’s Circle is. The entire “mystical” induction sequence – the dialogue, the ceremony, being pushed off the rocks into the river, “trust the river”, the grotto (and all that seems to entail) is completely fabricated for the show and has no basis anywhere in the books. Next, there’s a line Perrin drops about Taren Ferry being full of soldiers and mercenaries headed south. Geographically, this is nonsense. The Two Rivers is isolated by terrain, as the conversation with Padan Fain and the Village Council in the books bears out. They are hemmed in by mountains, a mire, and the eponymous two rivers. The only supposed access to Ghealdan (which the panicky, uneducated villagers are afraid of providing a path through the Two Rivers) would be through an exceptionally dense (and most importantly, pathless) forest, the Forest of Shadows, that has grown up between the two mountain ranges that almost meet in the south. Taren Ferry is on the opposite side of the Two Rivers from Ghealdan, and might with great justice be called the gateway to the end of nowhere. There would be absolutely no reason for soldiers to be gathering there – and where, precisely, would they be gathering from? Taren Ferry (and even Baerlon) is 500+ miles from anywhere accessible to soldiers from even Andor – who would have no reason to head in the direction of Whitebridge, let alone into the hinterlands near Baerlon. While we’re on geography, too – there is no river through Emond’s Field. There is a small springfed creek, called the Winespring Water, which starts just outside town, is bridged by the Winespring Bridge near the Inn, and which feeds into the Mire in the southeast – but that is easily crossed. Putting a river through the middle of, or just outside of town is problematic. The Two Rivers after which the area is named are dozens of miles off in either direction – the Taren to the north, and the White River, aka the Manetherendrelle, to the south. The villagers would have to go quite a bit past Deven Ride to the south, or to Taren’s Ferry in the north to reach either of the rivers forming a natural boundary to the area – and they are quite large rivers – unforded and formidable. The geographical problems the show poses are legion, as we will soon discover.

Now we come to Moraine’s entrance. Instead of arriving during the day, and instead of claiming to be a noblewoman asking for stories, she is instantly recognized (and named) as Aes Sedai by Marin Al’Vere. The Two Rivers is exceptionally isolated. Far more isolated than the show seems to want to admit. In the books, they don’t recognize her as Aes Sedai until she and Lan are actually fighting Trollocs, and she channels in their defense -calling down lightning is pretty unmistakable. The series also completely skips over her engagement of the three young men (along with a couple others of similar age) as gophers, and her giving them small coins as payment – which, later on, allows her to track them. Egregiously missing, and egregiously replaced by Moraine in a dramatic evening entrance to the inn, is Thom Merrilin – a gleeman who was contracted by the village council to tell tales and perform for Winternight.

Other changes: Perrin is unaccountably (and seemingly unhappily) married to Laila Dearn, a possible love interest he mentioned – once – in later books. Abell Cauthon, horseman, master archer and farmer, is (for whatever reason) a womanizer and drunk – while his wife, Natti, is a drunken slattern who neglects her children and lashes out at her son – instead of solid and levelhead members of the Women’s Circle and Village Council, respectively. Also unaccountably missing are Haral Luhhan, Perrin’s blacksmith Master (Perrin is rather young at 20 to be the village’s blacksmith, although about to become a journeyman) and his wife Alsbet – also members of the Village Council and Women’s Circle, respectively. Why a random wife and drunkard parents were added to the show completely escapes me – and will cause multiple plot issues later – assuming the show lasts that long. Another thing that was added was a sexual relationship between Rand and Egwene. Now, I know that later on in the series, there is some extensive hanky panky in all directions – however, it’s pretty well established that such hanky panky would have been severely punished by pretty much everyone in the Two Rivers. In fact, there’s a story told about a similar situation in which the two participants were both treated as children for a significant time – well, here, let me quote it – and this occurs in book Five.

For that matter, he remembered when Nynaeve caught Kimry Lewin and Bar Dowtry in Bar’s father’s hayloft. Kimry had had her hair braided for five years, but when Nynaeve was through with her, Mistress Lewin had taken over. The Women’s Circle had nearly skinned poor Bar alive, and that was nothing to what they had done to Kimry over the month they thought was the shortest decent time to wait for a wedding. The joke told quietly, where it would not get to the Women’s Circle, had been that neither Bar nor Kimry had been able to sit down the whole first week they were married. Rand supposed Kimry had failed to ask permission.

The Fires of Heaven, pg. 53 – emphasis mine

Again, I’m well aware that later on in the books, there are great varieties of hanky panky going on. In the Two Rivers, however, this sort of thing is unacceptable. Adding it is gratuitous – not to mention the fact that they are depicted as getting it on in… the middle of the tavern’s common room, in front of the fire (where Moraine had just warmed her hands earlier), where literally all the guests upstairs could walk in at any time. Why? Also, the Al’Veres should have a cozy little inn, not a boisterous tavern. It’s just… perplexing? We won’t even get into the Voldemort-looking Myrddraal.

Cue the next day. There are a variety of things to hate here, too. As many, many others have mentioned – the match. Guys, there are no matches in this world – they haven’t been invented yet. In fact, a significant plot point later is the invention of matches by an “Illuminator” (Calling Aludra!)- one of a guild who have the secret to fireworks and their manufacture – whom we don’t meet until the next book, and who doesn’t create matches until a significant amount of time passes. Little details like this are what make or break adaptations of existing source material. It points to the people writing this show not actually knowing said material. Tam (and Rand) using matches here is just flat out stupid. We won’t even get into the completely inserted nonsense about Bel Tine lanterns and “guiding spirits back to us”. Also, just because it annoyed me as well – Winternight is the night before Bel Tine. It is the last night of winter, while Bel Tine heralds the coming of spring. Winternight is the celebration that the Trollocs interrupt. Fain arrives on the morning of Bel Tine in the series – while Rand and his father discuss whether they should “be there for Bel Tine tonight”. In the show, they had stayed the night in town (which they don’t typically do, being farmers) over Winternight, but had left the next morning to return to their farm. Bel Tine was a day of festival, with contests and dances and the like. Tam and Rand avoid those entirely (and they are not pictured in the show) and return to their farm. The Trolloc attack therefore occurs on Bel Tine itself.

On to Moraine and Nynaeve’s made-up conversation. The stupid “sacred grotto” makes yet another appearance – and Nynaeve’s parents are thrown under a bus to create unnecessary drama. Her mother does die when she is young – not a baby – but her father is alive well into her teens, and teaches her woodcraft – which, in addition to her link (through Saidar) to the young people, is how she tracks and finds the party after they leave the Two Rivers. There was no reason to delete her parents here – and this part of the story seems even more contrived and hackneyed as a result. We know who her parents are from the books – and she is too old to be the Dragon, and female besides – so why are we bothering with this? Maybe the showrunner is too source deaf to figure out that the Dragon is male for a reason, and we get these idiotic red herrings about female Dragons – but there is a reason in the material that the Dragon has to be male. Not to mention that the Karatheon Cycle straight up says he is. Plus, there is a made up story about Doral Barran – with the even more unbelievable accusation that Aes Sedai care about whether someone is a peasant or not. The current Amrylin seat grew up a fisherman’s daughter – and most, not few, Aes Sedai are of peasant origin. We move on to a scene with Mat and Fain. Mat is now depicted as a thief pawning stolen jewelry, in addition to the rest of his newly terrible family life. Fain is probably less creepy than he should be, although he couldn’t very well be more creepy. The following scene with the boys at their table is awkward and unnatural – as most of their scenes are. Instead of being generally happy folks, Mat and Perrin have an uncharacteristic brooding pathos that has been entirely fabricated by adding in these new elements. It completely changes the character of their interactions – and thereby, their characters. Rand is the least changed – although the decision to change around Thom and Min’s meetings with the group, to escalate the encounter with the ferryman to cause his death, and to put the army of trollocs right on their heels, instead of having the Draghkar in the skies ramp up Rand’s aggression toward Moraine and make it look unreasoning – when in the books, there is a general progression which brings him to that pass – one which takes days, even weeks, of events to bring about.

The Trollocs all look like Steppenwolf from Justice League, honestly. Not a terrible decision, but I can’t get it out of my head. When they attack, the body count seems a bit higher than in the books, but they’ve expanded Emond’s Field somewhat from the size in the books, as well. Moraine and Lan carving through the Trollocs is a pretty righteous scene, I have to admit (although a trifle extended from what it should be); it omits Lan warning the village of the impending attack – and results in Moraine tearing down the Winespring (the only brick building in the village, incidentally) to wipe out this newly beefed up attack on the village the show incorporates. There is an entire fist of Trollocs present here. Even a Halfman will retreat from an Aes Sedai and Warder (and a roused township) – and that’s what is supposed to happen at Winternight. In this version, though, at least 25 (and possibly more) villagers die, the fight goes on much longer, Moraine is randomly pegged by a thrown dagger and destroys half the village by herself, and Nynaeve is carried off by the braid in a scene right out of the Battle of Emond’s Field 10 books later – by a Trolloc who has a throwdown with Nynaeve (again with the stupid grotto!) doing her best Birgitte impression (which she seems to have been doing all along). Here I was thinking that Nynaeve would call that man-brained idiocy, and thinking with your muscles – right? Well, apparently not. There’s also Daise Congar being… whatever it is when she tells the Trolloc “you want a real feast”. Look, Congars and Coplins… they’re special – but that’s special, even for them, okay? Since Moraine destroyed the inn, now we have the conversation where we decide to leave in the middle of the village green; all in the space of 2 minutes from Rand’s entrance into town, and Perrin carting his wife’s body to the corpse piles. One thing I did appreciate, however – Moraine’s exposition at the end with the iconic “…but it was a beginning”.

So, on to Episode 2. We open with the Tide Poster Children (of the Light) – who instead of wearing just white cloaks, apparently wear all white, all the time, even in the field – and we are treated to another… fascinating departure from the source material in the form of Eamon Valda, of all people, privately burning a Tar Valon “witch” for his own amusement, and collecting her ring to add to his collection – after he cuts off her hands, of course. We then cut back to the Emond’s Fielders, who are fleeing along a riverbank. Which river? I have no idea. there are no rivers heading north and south anywhere in the middle of the Two Rivers. Both of these rivers run east and west, and bound the area in from the north and south.

From https://wot.fandom.com/wiki/Two_Rivers?file=Two_Rivers.jpg

The North Road doesn’t run along a river toward Watch Hill and Taren Ferry. The Winespring isn’t large enough for this scene to make any sense, either – and where would you go down it, anyway? It is sloppy errors like this – for purely aesthetic reasons, apparently – that make this show so maddening.

Instead of Dragkhar pressing them from above to Taren Ferry – we go directly to Shadar Logoth. For a bit about why this is extraordinary, we have to talk about distances. It is 171 miles (150 WL miles) from Emond’s Field to Baerlon – which the show completely skips past. Taren Ferry is just slightly less than halfway to Baerlon from Emond’s Field (assuming the scale in the maps are correct – and I suspect it isn’t, quite) – say, 65 WL miles or so. In Ch11, they reach Watch Hill at a gallop. It is slightly less than halfway to Taren Ferry on the map – say, 30 miles. They are about at the limit of horses (30-35 miles) at a sustained speed (which, by the way, isn’t a gallop) – therefore Moraine’s ministrations to the horses at this point makes sense. They reach Taren’s Ferry before morning (but to be fair, 60+ miles in a night isn’t exactly realistic, but we’re dealing with magic users and the first book in a series, so we’ll wing it) and the ferryman brings them across (and doesn’t die, by the way – his ferry does get sunk, but they just give him more gold). At this point in the show, Moraine should have created the fog to misdirect the Draghkar, et al – and they camp for the night, before heading for Baerlon the next morning – which seems to take a total of six days in the books. She doesn’t do that in the series. Instead, they press on for a while more, then rest at some undisclosed location – presumably in the woods northeast of Taren Ferry, approximately 15 miles away, which is the closest wooded area in the direction of Shadar Logoth. See the map of the wooded area in roughly the shape of Africa below – that’s where they’d have to get to before camping in old forest, instead of camping in the convenient wood just west of the road north of the Taren.

Western Andor, from The Great Blight

At this point in the show, they’ve covered 80 miles in a single night – and still have time to rest until morning, apparently.

During the discussion with Egwene (at which point she, too, questions the Aes Sedai overly aggressively – since the ferryman just died to no apparent purpose for additional drama) Moraine relates The Three Oaths – but with a startling omission, given what she just did in Emond’s Field; she omits the clause(s) “against Darkfriends or Shadowspawn, or” prior to “the last extreme defense of her life”, etc. If words are so important, why does she leave that part out? Again, if words are so important – why do we add the line “it’s the wind that listens to you?” You do not control the One Power. You channel the One Power – you are a conduit – you surrender. Practically all of the high drama in the next morning’s conversation is entirely fabricated – as is the Whitecloak encounter they have, instead of the one they should have had in Baerlon. There is also at least one strange issue with this encounter. Bornhald tells Moraine to see a sister at Whitebridge to heal her wound. It is hedged about, to be sure, but hardly something a Lord Captain would say in front of a Questioner – or at all. Something else worth mentioning is that Whitecloaks, on the main, wouldn’t believe in Trollocs out of the Borderlands or the Blight itself.

Now we’re into geography problems again. Whitebridge is 588 WL miles from Baerlon – as the crow flies. We do get a sort of limited travel montage, so it wasn’t quite as bad as I thought it was on the first watchthrough – but the terrain involved is not nearly as varied as it appears from that montage. There are no significant bodies or water or wastelands between the wood northeast of Taren Ferry and Hills of Absher – north of the Caemlyn road. The road itself isn’t nearly well defined enough, either, if that’s what they are traveling on several days later. It is used for a significant amount of overland traffic between Whitebridge and the mining town of Baerlon – which means wagons laden with metal and rock. As such, it’s almost certainly paved, and definitely kept in good order. Further, the huge overlook Rand is standing on, depicted in the group scene, isn’t a terrain feature anywhere between Baerlon/Taren Ferry and Whitebridge. Anyway, it’s roughly 60-65 WL miles to Taren Ferry from Emond’s Field. It’s an additional 85 WL miles to Baerlon – but approximately 120 WL miles overland to Shadar Logoth from Taren Ferry – 15 of which they covered the day after their flight from Emond’s Field to Taren Ferry. In the books, they took 6 days from the river crossing to reach Baerlon to recover the horses – but the trip down the Caemlyn road took only 3 as far as Shadar Logoth (due to the better road, and the horses having rested again). They reach Shadar Logoth on the 11th day after they leave the Two Rivers, I believe, since they spend a day in Baerlon before being chased out by a Fade. Going overland for most of that route would cut their pace significantly. We’re probably looking at well over a fortnight in that case. An overland trek to the road, and then on to Whitebridge, makes significantly less sense – and would take even more time than otherwise, not less, as the series depicts; but more about that in a minute.

The single most significant moment in the series so far (lore wise) occurs on the ride when they begin to sing a peculiar song they don’t seem to really understand – and Moraine delivers a stripped-down version of the Fall of Manetheren – the story she should have told to unite the villagers when they angrily confront Moraine about the Trollocs, instead of Rand making that confrontation alone. I must admit, that song (and the story to follow) was pretty cool – probably the coolest thing in the series for me so far. At least I get *one* thing that’s even remotely close to the story out of all this. Sadly, it may be the only thing. We are then told that they are headed for the road (east to Whitebridge, we are told, which means that they’re headed overland toward the Caemlyn road – the small track they are on can’t possibly be the Caemlyn road, as they haven’t gone nearly far enough yet, and the path isn’t nearly well-defined enough). We are not told why they would be “skirting Shadar Logoth” – it is miles north, across the Caemlyn Road. (Shadar Logoth is another 100 WL miles or so from their initial camping spot out of Taren Ferry, as the crow flies, and significantly out of the way if they are truly headed for Whitebridge.) Why they would be tooling around north of the Caemlyn road, and trapping themselves against a navigable river like the Arinelle beggars belief. Where they are supposed to “find a sister who can heal” Moraine, as Lan says, in a wilderness as complete as that which obtains near Shadar Logoth, is a complete mystery. They are above the Hills of Asbher, and hundreds of miles from any settlements whatsoever, at this point – which, I might add, makes their meetings with both the Whitecloaks and later, the sisters with Logain, that much more unlikely – vanishingly unlikely, given the geography, which we will further address shortly. When Moraine falters at last, due to the randomly added dagger wound she received Emond’s Field, a Fade catches up with them, and they ride to the city. East to the city. If you look at the map above, that means that they have passed the road, nearly hit the river, and are actually skirting around that significant bend somewhat south, in order to hit the city. They arrive at Shadar Logoth as it is turning light. The horses stop dead and refuse to go on as soon as they get a certain distance away from the walls – but just as suddenly are willing to go again when the group finishes their conversation. Convenient. The hundred foot wall has a similarly convenient narrow crack in it right where they arrive. At this point, they have covered 180 WL miles, with 350 or more to go just to Whitebridge – and are driven out of Shadar Logoth at nightfall, instead of in the middle of the night (and incidentally, Lan and Moraine leave via yet *another* conveniently narrow crack in the hundred foot walls) – and by Mashadar, not by a combination of Trollocs and Mashadar – which is the crucial combination.

Rand and Mat get out of the grating just in the nick of time, chased by Mashadar’s oil slick instead of being driven out by Trollocs on the one hand, and the tendrils of Mashadar on the other. Mashadar is a black creeping film in the show, rather than a darkly luminous mist. They push a fallen log across the river (which is unaccountably narrow, considering that this is the Arinelle – a river that is navigable by coastal vessels all the way to the Borderlands in Saldea) and make their way to a mining town in… uh, a mountainous gorge. Of which there aren’t any, to my knowledge – especially not between Shadar Logoth and Whitebridge. There aren’t any mountains between the Mountains of Mist and Kinslayer’s Dagger – not unless you’re going down to Garen’s Wall, which separates Ghealdan from Andor. I’ll be honest with you here – from this point, the show doesn’t even pretend to be The Eye of the World. It sort of pretended at the beginning, but now it doesn’t even pretend. It just throws characters in and out, topsy turvy, doing whatever they want to whomever they want, wherever they want – with no order, rhyme or reason. For example, Lan, of all people, gives a lengthy treatise on Shadar Logoth – which should be Moraine’s – because they’ve given Moraine a random dagger wound that prevents her from giving it – and is the new pretext for them having gone to the city in the first place, rather than three fists of Trollocs each ahead and behind giving them no other choice but north or south of the road. While I’m sure the conversation between Mat and Perrin is touching – it’s yet another fabrication, about a situation they contrived exclusively for the show. There are only two things that happen in Shadar Logoth that happened in the books. Mashadar spreads, and Mat takes a dagger without telling anyone. Everything else is fabrication. There is one interesting item I hadn’t noticed, however – albeit yet another fabrication. There is a whistling heard in the streets prior to Mat’s trip out to get the dagger. Fain’s whistling. In the books, you see, the Trollocs drive Fain with them as their hunter – it is he who tracks them from Emond’s Field. He doesn’t, however, run into Mordeth until after the escape of the Two Rivers folk – where Fain also makes his escape from his masters. When he encounters Mordeth, Mordeth tries to subsume him, but is unable to do so, since Fain has been changed by what was done to him to make him the hound of the shadow. In the show, Mat (alone) follows a shadowy figure to the building where he finds the chest containing the dagger – instead of surreptitiously acquiring it from Mordeth’s treasure hoard during the encounter.

From here, we meet a randomly fabricated darkfriend barkeep, an Aiel in a cage that Mat, not Perrin meets – and who is dead, not alive. We meet Thom in a nonexistent bar in a non-existent town, playing a guitar, not a harp. We skip the river passage, we skipped Moraine’s money which pays for it, we skip Thom’s involvement in the trip – in the escape, he’s the one who gets them better conditions on the boat; and we have skipped any necessity for them to be in Caemlyn ahead of the rest of the group. We’ve skipped Elyas, we’ve skipped Lan and Moraine’s involvement in Perrin and Egwene’s rescue from the Whitecloaks; we’ve skipped Mat’s defense of Rand from Shaine, Rand’s defense of Mat as he deteriorates (not to mention his actual channeling to escape Gode, which has the side effect of partially blinding Mat). We’ve added Tinker non-violent confrontation with Whitecloaks, and Valda in this stage of the story at all, let alone setting him up as an Aes Sedai-burning torturer. Valda is not even a Questioner, people. He is a blademaster, and a combat veteran. Jaicham Carridin is the Questioner and Inquisitor of the tale – and it is he who has the hatred of Tinkers, not Valda. Last, but certainly not least, we’ve added Logain at least 700 miles north of anywhere he could possibly be. We’ve already spoken of the fact that the Two Rivers is isolated – Ghealdan’s northern border is Garen’s Wall – a craggy mountain range (with no passes) that stretches nearly the entirety of the way from Altara to the Mountains of Mist. There are zero ways to get to Andor from Ghealdan that don’t go through Altara and Murandy. We’re talking well over a thousand miles around the mountains, and through two countries – just to get into Andor via Whitebridge, the only crossing into Western Andor. Just for giggles, too – Andor has more soldiers posted at the border to Murandy than anywhere else – perhaps excepting Cairhein, but probably not at this time of the story. Now, how are we supposed to believe that Logain got there – or that a picked guard of the King of Ghealdan, including the King himself, got there, in the hinterlands of Western Andor where there is literally nothing of interest whatsoever? Nobody has rediscovered traveling yet, my dudes. Further, while we’re on the subject of Logain – men cannot see women’s weaves. He couldn’t see Nynaeve “shining like the sun” if he were referring to her channeling. Men can tell that women are channeling. It is very subtle – they get gooseflesh when it happens- that is all. It is not a matter of degree, either. Women have to use a special sort of ter’angreal to accomplish the same thing – but they still can’t see the men’s weaves, and neither can men, with women. This may be a reference to Logain’s ability to see ta’veren – but Nynaeve is explicitly not ta’veren, per RJ, as we explained previously. It could also be a reference to Moraine telling Logain that the true Dragon will be “like the raging sun.” These attempts at misdirection harm the story, not help it. Again, Logain cannot see women channeling, so no matter how powerful she is, it is irrelevant as to what Logain sees. In addition, she is not ta’veren – so his ability to see ta’veren is not applicable either. Therefore, neither suggestion makes this encounter explainable – assuming, of course, that it is either sensical or possible for him to be in Western Andor in the first place – which it isn’t.

As to the Crown and Lion being in.. Tar Valon… which crown could that refer to? Which Lion? The White Lion is the symbol of Andor, and the proprietor of that inn, Basel Gill, is a firm supporter of the Queen of Andor – and figures very heavily in the remainder of the story – he is also the source of information about Thom Merrilin’s past, for that matter. We are then embroiled in an entirely fictitious drama concerning the Warder, Stepin, of the slain Aes Sedai Kerene (a former Captain General of the Green, and we’d assume current Captain General) – who actually died at the hands of Black Ajah while searching for the newly born Dragon 20 years earlier. The drama is high, and it shows the Warder bond clearly – but again, it is entirely fictitious, and creates a number of continuity issues – not least with the current Captain General, Adelorna Bastine, figuring so prominently in the later story.

Before I get to the character arc issues, I want to make a serious note – many folks, including the showrunner, seem to have the mistaken idea that the main characters needed to be “aged up”; but he has internal consistencies even there.

We aged up the Emond’s Field Five from the books because sometimes TV shows with a bunch of 17 year olds as leads feel more like YA and Wheel of Time isn’t YA— Rafe Judkins (@rafejudkins) August 18, 2021

Moraine, when viewing the capturing of the channeler in the opening moments of the series, says “it isn’t him” – and is chided by Lan, who says “He was born 20 years ago.” The Emond’s Field trio are all within a few weeks of 20 in either direction (all born in 978 NE)- with Nynaeve only four years older (974 NE), and Egwene two years and change behind them at 17 (981 NE) – at which age she begins to braid her hair, and is considered a woman. The prophecy referred to demands that the Dragon be born at a certain time – a time 20 years previously. While the actors look older, the characters are apparently the age they are supposed to be, given Moraine and Lan’s exposition in the series. They don’t need to be “aged up” – they are all supposed to be 20, not 17; and although Egwene is younger, she is still an adult. They all begin as adults in the novel Eye of the World – braiding her hair means that she is considered an adult by all and sundry – and she is the youngest of the group by a comfortable margin. The idea that the writers and the showrunner seem to have that they should include the female characters as possibly the Dragon seems to be the only reason for ignoring the actual ages of the main characters – which are well-documented. Any reader of the series could have told them that the three boys were very close in age – and all roughly 20 years old. The strange relationship tensions that are introduced by the changes to Egwene’s relationship with Rand and the marriage of Perrin don’t “age up” the characters – they just introduce juvenile, badly-written drama that adds nothing to the story, and remove significant elements of it.

Firstly, Perrin’s story arc will now necessarily be almost completely different from the actual plot. By giving him a wife, who he immediately kills, you now have a serious problem on a variety of levels. Most importantly, the issue with the slaying of Whitecloaks no longer has primacy as the first and most important act of violence in his young life. This act defines him throughout the entire series of books. It occurs only after he has been formally introduced to wolves as companions, to Elyas, to the Tinkers, to the concept of ravens as the Dark One’s eyes (and killers!) – to Stedding – and finally, to the Whitecloaks. Perrin slaying the Whitecloaks (and Hopper’s sacrificial defense of Perrin) is integral to his self-image throughout. It affects literally everything Perrin does throughout the books – and drives practically everything about the events which drive him, as well. Further, the decision to exclude the Luhhans from the story has significant consequences later on – notably concerning them being his hostages to the Whitecloaks, as well as once Perrin returns to the Two Rivers – but especially when Haral saves Perrin’s life in AMoL. Two very large-looming figures are gone from his life, and the substitute we are given (and who is immediately taken away) is not going to compensate. There is now no Whitecloak slaying. In fact, it is Egwene, not Perrin, who commits the only act of violence, and stabs Valda in their escape – and given his importance later on, I highly doubt his demise is imminent. Further, practically everything about Perrin’s character (as we’ve seen thus far) is going to be about Laila, not his self-horror at the connection with the wolves, and his self-image as a bestial murderer that comes from that connection.

Secondly, Mat’s story arc now revolves around a bad family life, not his own character. Abell Cauthon is now a womanizer and drunk; which I would imagine precludes him as Tam’s second-in-command from the Two Rivers, and from various other heroic exploits he performs throughout. There is also no character buildup of Mat (or Rand!) as gleeman’s apprentices – skills which figure prominently throughout the rest of the books. Mat’s juggling, sleight of hand, and knife skills come from this period – and Rand’s flute playing does as well. Compressing their interactions with Thom into a single song, a theft or two, one heart to heart talk with Rand and Mat each, and two fights gives us very little tie between these characters. Mat’s unexpected facility with the old tongue in moments of stress has also been elided – which will have consequences later as well. We’ve also completely skipped Bayle Domon, which has additional plot consequences – not least in the Last Battle. Not least, playing Mat up as the Dragon is completely, utterly, unbelievable. Even given the fact that they’ve done their absolute dead-level best to remove each and every single thing about Rand which would have given a single clue that he was the Dragon (you have noticed that, haven’t you?) – Rand’s still the Dragon. Mat has just been made pitiful, and all of the unique elements of his character have been stripped of him for expedience’s sake, and to make bloody room for all of the utter sweep swallop they’ve replaced the story with.

Thirdly, since Rand’s character arc has Mat seemingly introduced (quite ham-handedly, I might add) as the obvious choice for the Dragon – despite the fact that Rand alone looks foreign – and that we know who Mat’s parents are. Using him as the stalking horse for all of the early distrust of Moraine is problematic, as well. Look, the only reason you don’t suspect Rand to be the Dragon by now is because they’ve gone out of their way to replace each and every thing in the story that tells us he is the Dragon. When they unveil him, it’ll be a complete non-sequitur. Think about it. There’s nothing about him getting goosebumps as Moraine channels, nothing about Bela, nothing about his feverish encounter with the Whitecloaks as he deals with the consequences of channeling, no lightning bolt to escape Howal Gode. The deletion of Thom’s companionship (and Baerlon entirely) removes several important plot elements, and the fabricated element of Nynaeve’s capture by Trollocs introduces still more issues.

  • He no longer meets Min at Baerlon – or her prophetic words.
  • He no longer runs afoul of the Whitecloaks, and one Whitecloak personally and in particular, at Baerlon.
  • He no longer suffers, at Baerlon, the side effects of his first use of the One Power when he refreshes Bela to save Egwene, as he believes.
  • Nynaeve doesn’t meet up with the party at Baerlon, so doesn’t encounter Shadar Logoth – which will have plot consequences at a later date.
  • He no longer encounters a Fade at close quarters for the first time, to learn that “the look of the Eyeless is fear” – and to mark him out as one the Dark One wants especially.

The exclusion of the encounter with Mordeth (and the exclusion of Rand and Perrin from the excursion) does two things with the Shadar Logoth plotline; there is now no reason for Padan Fain/Mordeth to be able to resist the Dark One – and no specific reason for him to hate Rand and Perrin in particular. Further, there is also no longer a specific tie-in to Rand’s eventual wound with the dagger by Fain/Mordeth – or Fain/Mordeth’s eventual death at Mat’s hands.

Fourthly, Nynaeve’s capture and escape introduces issues; the rivalry with Moraine for the Two Rivers folk (and for Lan himself) is practically gutted. Lan’s reasons for helping Rand – and his vulnerability to Nynaeve in the place he most considers home, Fal Dara – are shattered by these story changes, and replaced by a completely fabricated story involving an Aes Sedai who no longer dies at the hands of Darkfriends in New Spring, but at the hands of Logain in a place he never was. Nynaeve no longer tracks the Two Rivers folk to Baerlon, but instead tracks Lan all the way past Shadar Logoth – presumably to make her more impressive – despite the show’s having killed her parents off, especially the father who taught her to do the tracking she’s supposedly doing. Yeah, we didn’t think about that one, did we. Look, I just don’t think that the writers and showrunner are being very smart about this. You already have an entire host of strong female leads. You already have a female-controlled society, for the most part. Instead of following the story you already have, you turn Nynaeve into the same sort of “man-brained idiot” she decries through the entire book series. There is already a “hoorah Nynaeve” moment when they break out Perrin and Egwene. The sort of “mass healing” that she performs in the cave is… not a thing, either.

Egwene’s arc is in a similar mess to Rand’s. The inexplicable addition of Nynaeve’s capture and escape have introduced a weird tension over her place in life that shouldn’t exist – and the deletion of Thom and Nynaeve from the group have put several uncharacteristic outbursts in her mouth, instead of others, much like with Rand. The incident with the Whitecloaks is now all about her ability to channel, instead of Perrin’s slaying of the Whitecloaks – and the flensing scene seems far more gratuitous than the horrific bruising that occurs in the books as a result of Byar’s ministrations and Bornhald’s cold-blooded pronouncements of execution. As with the other main characters, we are being presented with an entirely different person, created by entirely different experiences. The more it continues, the more it will necessarily depart from the actual Egwene. Even the incident with breakbone fever is reharnessed from Nynaeve’s healing what she believes to be a fatal childhood disease (but which is actually a painful, but relatively harmless disease) into a pronouncement that Egwene is “unbreakable”. While this may be true, it is of a piece with the wholesale changes made to the characters.

Here’s something to think about – out of the 5 episodes I’ve watched thus far, at least 4 episodes worth of run time has been spent on sheer fabrication. If they had followed the actual story at the same pace, they could be in Caemlyn right now. They’d have 3 episodes to spend – one on the Ways, one on Fal Dara and Borderlands in general, and one on the confrontation at the Eye. What in the world are they thinking? If I was writing this show, I would have stuck to the story – introduced Moraine, Thom, and Winternight in the first episode. Moraine’s story, the leavetaking, the events of the run to Taren Ferry (and the events immediately following) the second episode. The third episode would be in Baerlon, and introduce Min, Thom as a working gleeman, the Whitecloaks as involving Rand’s post-channeling sickness, Nynaeve catching up, the encounter with the Fade and their escape. The fourth episode would be travel to Shadar Logoth, the encounter with Mordeth, the escape; their meetings with Elyas and the Tuatha’an on the one hand, then the run from the ravens to the stedding; the escapades of Thom and the boys on board Domon’s ship on the other, and Moraine’s choice – ending with Perrin’s slaying of the Whitecloaks and the boys’ escape from Whitebridge and Thom’s battle with the Fade. The fifth episode (with, I might add, a similar ‘one month later’) would bring half the party to Caemlyn – make sure you do a short madcap scene of the encounters with Gode and Shaine, interspersed with them playing/juggling for their suppers – but that’s it – the boys arrive at Basel Gill’s Crown and Lion – resulting in the meetings with Loial, Logain, and Elayne – and the rescue of Perrin and Egwene by Moraine and Lan. The sixth episode would begin with Moraine sweeping into the Crown and Lion, to be told Loial’s story, and off into the Ways… Now, did we skip over some parts of the story? Yes. Did we add in random nonsense? No. We could have met Elayne Trakand and Min, had dealings with Bayle Domon, actual character progression with Thom, no idiotic false trails with Mat’s sickness, Nynaeve’s mass healing, or bad geography with Logain et al.

Instead of this ridiculously hackneyed, trope-laden soap opera, we could have had a sweeping epic. It was already written for them. All they had to do was adapt it. Not replace it. Not re-imagine it. This isn’t Robert Jordan’s Wheel of Time. This is The Wheel of Thrones – and it is vastly poorer for it.

Objections to the Potter

We have all probably encountered objections to the doctrine of Divine sovereignty that show a genuine lack of understanding – not in a mean or callous fashion, but that simply don’t understand how God’s freedom works. Most of those objections will be prefaced with “but it doesn’t make sense!” These might even be accompanied with tears, or with all the signs of genuine incomprehension. We don’t serve these churchgoers well by giving them a good lambasting. It’s all well and good when a militant Arminian, out to “take down” Calvinism is in view, or when an arrogant atheist places us in his sights – but when it comes to those inside the church, to who we are accountable as teachers, or within our own family – those to whom we have bonds of affection, it doesn’t behoove us to go nuclear – or to act like a cage-stager on a rampage.

Gentleness is something we often forget. Do we forget that before talking about casting down fortresses, destroying speculations – Paul urges his readers by the gentleness of Christ to take heed? Do we forget that we are to “preserve the unity of the Spirit in the bond of peace” with all humility and gentleness? Before the injunction to Timothy to “fight the good fight”, he is enjoined to “pursue righteousness, godliness, faith, love, perseverance and gentleness.” We are all about being wise, yes? Then, do as James says – “Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom.” You don’t need to be a pushover – but you don’t need to be a jerk, either. Sometimes people struggle to understand. Gently correct, guide, and teach. Even with our opponents we are to be gentle in correction – with the hope of repentance foremost in our minds. (2 Tim 2:25) That’s probably just an intro, though.

So, what about when someone just doesn’t understand the relationship between God, freedom, and evil? When the Confessions say that God is not the author of evil, but “common sense” (whatever that is) tells you “well, He has to be! I don’t want Him to be, but I don’t understand how that can’t be true!” Common sense is a bit of an urban legend. There’s a kernel of truth to it, in one sense. We are all created in the image of God, and in Him we all live, move, and have our being. We have minds, we live in His world, and we have to deal with His creation on His terms. Still, those of us who have taken a few more trips around the sun than some know that “common sense” is neither common, nor as sensical as we sometimes imagine, when we’re younger. People have discussed the relationship between God, freedom, and evil for a very long time. Yes, there are solid answers to be found, but we often forget, especially in this faux-literate age, that what people read is very, very rarely suitable for training them how to think. What to think – possibly – but how to think? We expect the schools to teach them that – but they don’t. Those of us who teach in the church need to recall that God uses means – and that “being transformed by the renewing of your mind” also involves means – and training in righteousness. Where does that training in righteousness primarily take place? In the home, and at our churches. If we don’t take the time to do so in either place, we cripple those for whom we will have to give an account.

With all that being said, what is the answer? In one sense, it is complicated. It isn’t a simplistic notion, or a simplistic answer – because it requires a variety of categories to be properly understood, and placed in the proper context. It requires a systematic theology. On the other hand, with the proper categories in place, and understood – it actually *is* simple – but only in a sense. Simply, when asked “is God the author of sin?,” the answer is “No.” The whyfores of that are what makes it complicated. When asked “does man have free will” – we can answer “yes and no” – in two different senses. Yes, man is free to do precisely what he desires – but those desires are enslaved to his nature – which means he isn’t free! What helped me, however, is asking the corollary to that – “Is God free?” Yes, of course He is. When the follow-up question “is God free to sin?” is asked, that often clarifies matters – because then you have to define sin. It’s where we have to define things, and be precise, that clarity begins.

When you ask “is God free to sin?”, you have to ask several things: “what is sin?”, “what is freedom?” and “what (and who) is God?” The answers to those questions should, if you do so carefully and precisely, bring you directly to the correct answer. Freedom in English, has a few meanings – primary is this:

The power or right to act, speak, or think as one wants without hindrance or restraint.

One Greek term for “freedom” is ἐλευθερία (eleutheria) – derived from ἐλεύθερος. It has the connotation of “one who is not a slave”, or, on the other hand, “free, exempt, unrestrained, not bound by an obligation”.

Secondarily, the English term is defined as follows:

the state of not being imprisoned or enslaved.

Thus, we can see that “freedom” has a duality of meaning, in either language. It can mean “without restraint” – but it can also mean “not a slave.” When we speak of being a “slave to sin”, we refer to the latter – but someone who is a “slave to sin” will also be doing precisely as he desires – because what is enslaved are those desires.

What is sin? Sin, at bottom, is “an immoral act considered to be a transgression against divine law.” Etymologically, it typically carries the connotation of “falling short” or “missing the mark” – which speaks to the nature of the thing itself. What I mean by that is that sin is a lack – something which is lacking, or missing, in comparison to perfection or completion. Any shot at a target which misses the bullseye is lacking, in comparison to the perfect shot.

The question of “Who is God?” is an enormous one – but if we take it in a limited sense, and contextually, we can answer from our Confession, and note that God is a) “most holy” and b) “most free”, c) “abundant in goodness”, d) “infinite in being and perfection”. God is holy – set apart. God is without constraint – limitless. God is good – and, we are also told, has a “most righteous” will. God is infinitely perfect. Since God is these things, he cannot be “like us” – sinful. He cannot be limited by the chains of slavery to sin. Those chains are, indeed, limitations.

So, if we examine this question, we find the answer lies in the question itself. If “sin” is a lack of perfection – a transgression of God’s own law – and is slavery – then God, by being God, cannot be subject to sin, and “free” thereby. “To sin” is the opposite of freedom – so “free to sin” is an oxymoron – the question is self-refuting.

The “bigger” question to follow, though, is this: “How can we be said to be free, if God ordains all things whatsoever that come to pass?” The Confession once again answers this question.

God hath decreed in himself, from all eternity, by the most wise and holy counsel of his own will, freely and unchangeably, all things, whatsoever comes to pass;

LBCF III.1

We usually grasp that intellectually. What is often harder to grasp is how, given that to be the case, the following is also true:

yet so as thereby is God neither the author of sin nor hath fellowship with any therein; nor is violence offered to the will of the creature, nor yet is the liberty or contingency of second causes taken away, but rather established; in which appears his wisdom in disposing all things, and power and faithfulness in accomplishing his decree.

LBCF III.1

We can grasp that others believe this – it is often harder to grasp (and hold!) that belief ourselves – especially on an emotional level. Many never grasp it – and instead turn to poor alternatives that give a more superficially acceptable answer – and that causes even more issues. This doesn’t mean it is impossible to grasp – it just means that it is difficult. Most things worth understanding are difficult.

There are several avenues of argument to which we have recourse, at this point. There is the argument from the nature of man and the nature of God. There is the argument from first and second causes. There is the argument from prescriptive and descriptive will. There is, further, the argument from purpose. Lastly, there is the argument from mystery.

Argument from Mystery

Many simply resort to the last – and there is a point at which all argument, when it relates to the infinite God, has to rest there. After a certain point, we just don’t know, and will either have to await further insight, in sanctification, into what Scripture already reveals – or wait until we see Him face to face, and understand all clearly. It really is okay if we just don’t understand, but trust God in faithful obedience. We might come to understand more – and it’s perfectly acceptable to do this in lieu of speculation. I do think, however, that there is a bit of ground to travel before we have to resort to mystery simpliciter.

Argument from Natures

The nature of man, as created, was very good. Man was free to act as he willed, and his will remained un-enslaved. Man, however, chose to be less than he was initially. When he first sinned, he chose slavery to sin. While this corresponds to the nature of finite man, it cannot correspond to the nature of the infinite God. There is no attribute of God which allows God to be less than He is. God cannot be less transcendent, less simple, less righteous, less infinite, less powerful, less wise, etc – and sin doesn’t affect merely parts of a person – but the entirety of a person. As such, God being sinful, or the author of sin, is impossible, in every respect. It is possible, however, and actual, in the case of man, who is finite, and who is not simple, but composed of parts. All of man’s parts are affected by sin, while none of God, who is One, and not composed of parts, can be.

Bavinck has some interesting insight for us, as to what is the nature of man’s first fall, and the subsequent change of his nature thereby. We often view the “knowledge of good and evil” as if it is “additional” information. What it actually is, is a corruption of information by an illegitimate categorization.

“In Genesis 3, the issue is not primarily the content of the knowledge that humans would appropriate by disobedience but the manner in which they would obtain it. The nature of the knowledge of good and evil in view here is characterized by the fact that humans would be like God as a result of it (Gen. 3:5, 22). By violating the command of God and eating of the tree, they would make themselves like God in the sense that they would position themselves outside and above the law and, like God, determine and judge for themselves what good and evil was. The knowledge of good and evil is not the knowledge of the useful and the harmful, of the world and how to control it, but (as in 2 Sam. 19:36; Isa. 7:16) the right and capacity to distinguish good and evil on one’s own. The issue in Genesis is indeed whether humanity will want to develop in dependence on God, whether it will want to have dominion over the earth and seek its salvation in submission to God’s commandment; or whether, violating that commandment and withdrawing from God’s authority and law, it will want to stand on its own feet, go its own way, and try its own “luck.” When humanity fell, it got what it wanted; it made itself like God, “knowing good and evil” by its own insight and judgment. Genesis 3:22 is in dead earnest. This emancipation from God, however, did not lead and cannot lead to true happiness. For that reason, God by the probationary command forbade this drive to freedom, this thirst for independence. But humanity voluntarily and deliberately opted for its own way, thereby failing the test.

Bavinck, The Origin of Sin, Reformed Dogmatics – Volume 3: Sin and Salvation in Chris

That “freedom” the serpent promises is enslavement. Independence is chains, and self-rule is self-abasement.

Argument from First and Second Causes

“For the man who honestly and soberly reflects on these things, there can be no doubt that the will of God is the chief and principal cause of all things.”

Calvin, Concerning the Eternal Predestination of God, 177.

“But of all the things which happen, the first cause is to be understood to be His will, because He so governs the natures created by Him, as to determine all the counsels and the actions of men to the end decreed by Him.”

Calvin, Ibid, 17

Calvin, rightly, distinguishes (and defines) the “first cause” as the will of God. What is often trickier, however, is the definition of “second cause.” God indeed determines all the counsels and actions of men – but does so by means of second causes.

“The question of God’s will in relation to sin is vexing. Those who speak of God’s permission with respect to sin rightly seek to avoid making him the author of sin. However, because this formulation risks denying God’s full sovereignty, Reformed theology, following Augustine, was never satisfied with the idea of permission. At the risk of using “hard sayings,” Reformed theologians insist that while God does not sin or cause sin, sin is yet not outside his will. In addition, God created human beings holy and without sin; sin’s origin is in the will of the rational creature.

Bavinck, The Origin of Sin, Reformed Dogmatics – Volume 3: Sin and Salvation in Christ

What else is interesting is that this doesn’t try to “soften” the blow by affirming one bit less than God’s sovereignty over all things whatsoever. What it does do, however, is place the onus for sin squarely in the camp of those capable of it. To be less, one must be capable of less. Only the finite can be less than they should be. To be the author, one must have the capability for it. God does not.

As Edwards puts it:

“If by ‘the author of sin,’ be meant the sinner, the agent, or the actor of sin, or the doer of a wicked thing . . . it would be a reproach and blasphemy, to suppose God to be the author of sin. In this sense, I utterly deny God to be the author of sin.”

A “second cause” can be defined as Robert Shaw does here:

“Since all things were known to God from the beginning of the world, and come to pass according to the immutable counsel of his will, it necessarily follows that, in respect of the foreknowledge and decree of God, all things come to pass infallibly. But, by his providence, he orders them to fall out according to the nature of second causes. Every part of the material world has an immediate dependence on the will and power of God, in respect of every motion and operation, as well as in respect of continued existence; but he governs the material world by certain physical laws,—commonly called the laws of nature, and in Scripture the ordinances of Heaven,—and agreeably to these laws, so far as relates to second causes, certain effects uniformly and necessarily follow certain causes. The providence of God is also concerned about the volitions and actions of intelligent creatures; but his providential influence is not destructive of their rational liberty, for they are under no compulsion, but act freely; and all the liberty which can belong to rational creatures is that of acting according to their inclinations. Though there is no event contingent with respect to God, ‘who declareth the end from the beginning, and from ancient times the things which are not yet done, saying, My counsel shall stand, and I will do all my pleasure;’ yet many events are contingent or accidental with regard to us, and also with respect to second causes.”

Robert Shaw, The Reformed Faith: An Exposition Of The Westminster Confession Of Faith

In other words, second causes are those things which follow by necessary consequence – in the material world – in creation. They are not identical to the infinite will of God, but necessarily occur within creation as a result of the exercise of His will. The particular thing about sin, however, is that, along with Augustine, we confess that “all sin is voluntary.” All sin is a defect in righteousness, not something in and of itself, which exists and survives independently of righteousness. Will is necessary for sin to be defective in its righteousness. Since God’s will is infinite, eternal, simple, and unchanging, the only will in which sin can be said to exist is in that of rational creatures, as only such creatures can be said to have a will which is either more or less righteous, instead of infinitely so – thus, we can also pair this argument with the Argument from Natures above.

Argument from Prescriptive and Descriptive Will

“The decretive will of God concerns his purposes, and relates to the futurition of events. The preceptive will relates to the rule of duty for his rational creatures. He decrees whatever he purposes to effect or to permit. He prescribes, according to his own will, what his creatures should do, or abstain from doing. The decretive and preceptive will of God can never be in conflict. God never decrees to do, or to cause others to do, what He forbids. He may, as we see He does, decree to permit what He forbids. He permits men to sin, although sin is forbidden. This is more scholastically expressed by the theologians by saying, A positive decretive will cannot consist with a negative preceptive will; i. e., God cannot decree to make men sin. But a negative decretive will may consist with an affirmative preceptive will; e. g., God may command men to repent and believe, and yet, for wise reasons, abstain from giving them repentance.”

Charles Hodge, The Will of God, Systematic Theology

As we have already seen, we don’t see “permission” as bare permission. When God decrees something – ordains what comes to pass – this is not the same as decreeing what men should do. This is, in my estimation, the weakest argument, however. It tends to rely heavily on a distinction between “allow” and “command” – which, considered properly, is fine, as far as it goes – but it doesn’t explain. If it helps you, that’s fine – but it is not a distinction on which I rely overmuch.

The Argument from Purpose

This argument is primarily exegetical – and as such, perhaps the strongest. It seeks to answer why sin is in the world. To sum this argument up, we should make three statements. 1) Sin showcases God’s glory in His Justice toward sin and sinners 2) Sin is the backdrop against which righteousness is most evident 3) Christ’s substitutionary death is only substitutionary if man is not righteous.

Genesis 50 has one of the strongest examples we can make. Joseph’s brothers are called before him, after the death of their father, Israel. The brothers were understandably afraid, because they had sold Joseph into slavery – after contemplating simply murdering him.

They send Joseph a message, after speaking amongst themselves:

So they sent a message to Joseph, saying, “Your father charged before he died, saying, ‘Thus you shall say to Joseph, “Please forgive, I beg you, the transgression of your brothers and their sin, for they did you wrong.”’ And now, please forgive the transgression of the servants of the God of your father.” And Joseph wept when they spoke to him.

Genesis 50:16-17

When they stand before him, Joseph immediately assures them:

But Joseph said to them, “Do not be afraid, for am I in God’s place?

Genesis 50:19

What he says next is the kicker, however.

“’As for you, you meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive. So therefore, do not be afraid; I will provide for you and your little ones.’ So he comforted them and spoke kindly to them.”

Genesis 50:20-21

Note several things about this passage. Why does Joseph weep? First, they had lived with the consequences of their actions for many years now. Second, they still showed very little understanding of the God their father claimed that they served. They knew even less of their brother.

Joseph’s response is a masterpiece of compassionate theology. He does not excuse their action, or the consequences of it. What he does is explain about God – and that while their intentions were evil, God’s were not. He forgives them, promises his own protection to them, and to their families, and speaks kindly to them.

They meant evil toward Joseph. This is not in any way diminished by Joseph’s response. His initial answer underscores that they are responsible to God for their actions, despite the fact that Joseph has no intention of judging them for those actions. Joseph is not in God’s place. The very fact that they are standing before him does nothing but underscore the fact that without their actions, a) they would not be standing before Joseph now at his mercy b) they wouldn’t even be alive to stand before Joseph now at his mercy. Joseph’s response underscores something else, however. While their intentions were for evil – God’s intentions were for good. God turned a heinous evil into an indescribable good. It doesn’t make their evil any less evil. It doesn’t excuse his brothers. It doesn’t excuse Potiphar’s wife, or the injustice of his imprisonment, which provided him an opportunity to come before Pharaoh to interpret his dreams. It doesn’t even excuse his father for letting those sons of his run wild and commit all the heinous acts that hardened them to the point that they were willing to kill their own brother, and the best they could manage was to “merely” sell him into slavery, and convince their elderly father that he had been killed by beasts, to cover up their crime. Their purpose was to get rid of their insufferable, righteous younger brother who told them they would bow to him, as his vision from God attested. Bowing in front of him now was not their intention – but it was God’s. God brought them out of the wilderness alive – as a result of their own actions – but not in accordance with their own intentions. God’s purposes, as Scripture repeatedly attests, are always good – and even evil can be suborned to God’s good purposes – contrary to the intentions of those who commit those evils.

How about Assyria? Assyria destroyed the northern kingdom, and was, by any objective standard, an evil empire. Yet in Isa. 10, they are said to be the rod of God’s anger. Even more interestingly – a woe is pronounced on them – for their actions in being the rod of God’s anger!

Woe to Assyria, the rod of My anger
And the staff in whose hands is My indignation,

I send it against a godless nation
And commission it against the people of My fury
To capture booty and to seize plunder,
And to trample them down like mud in the streets.

Yet it does not so intend,
Nor does it plan so in its heart,
But rather it is its purpose to destroy
And to cut off many nations.

Isaiah 10:5-7

See, Assyria is being used as the instrument of God’s punishment – but it has no intention of being used as such. Assyria will, in turn, be judged and punished – as we see in the same chapter, in verses 12-17.

“So it will be that when the Lord has completed all His work on Mount Zion and on Jerusalem, [He will say,] “I will punish the fruit of the arrogant heart of the king of Assyria and the pomp of his haughtiness.” For he has said, “By the power of my hand and by my wisdom I did [this,] For I have understanding; And I removed the boundaries of the peoples And plundered their treasures, And like a mighty man I brought down [their] inhabitants, And my hand reached to the riches of the peoples like a nest, And as one gathers abandoned eggs, I gathered all the earth; And there was not one that flapped its wing or opened [its] beak or chirped.” Is the axe to boast itself over the one who chops with it? Is the saw to exalt itself over the one who wields it? [That would be] like a club wielding those who lift it, [Or] like a rod lifting [him who] is not wood. Therefore the Lord, the GOD of hosts, will send a wasting disease among his stout warriors; And under his glory a fire will be kindled like a burning flame. And the light of Israel will become a fire and his Holy One a flame, And it will burn and devour his thorns and his briars in a single day.”

Isaiah 10:12-17

When the Lord has completed His work in Mount Zion and Jerusalem, He will punish the Assyrians for their intentions. He will first afflict the King’s warriors – but then He will “burn and devour his thorns and briars in a single day.” What day is that?

1 And it came to pass, when king Hezekiah heard [it], that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD. 2 And he sent Eliakim, who [was] over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz. 3 And they said unto him, Thus saith Hezekiah, This day [is] a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and [there is] not strength to bring forth. 4 It may be the LORD thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up [thy] prayer for the remnant that is left. 5 So the servants of king Hezekiah came to Isaiah. 6 And Isaiah said unto them, Thus shall ye say unto your master, Thus saith the LORD, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me. 7 Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land. 8 So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish. 9 And he heard say concerning Tirhakah king of Ethiopia, He is come forth to make war with thee. And when he heard [it], he sent messengers to Hezekiah, saying, 10 Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God, in whom thou trustest, deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria. 11 Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and shalt thou be delivered? 12 Have the gods of the nations delivered them which my fathers have destroyed, [as] Gozan, and Haran, and Rezeph, and the children of Eden which [were] in Telassar? 13 Where [is] the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena, and Ivah? 14 And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD. 15 And Hezekiah prayed unto the LORD, saying, 16 O LORD of hosts, God of Israel, that dwellest [between] the cherubims, thou [art] the God, [even] thou alone, of all the kingdoms of the earth: thou hast made heaven and earth. 17 Incline thine ear, O LORD, and hear; open thine eyes, O LORD, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God. 18 Of a truth, LORD, the kings of Assyria have laid waste all the nations, and their countries, 19 And have cast their gods into the fire: for they [were] no gods, but the work of men’s hands, wood and stone: therefore they have destroyed them. 20 Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou [art] the LORD, [even] thou only. 21 Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith the LORD God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria: 22 This [is] the word which the LORD hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, [and] laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee. 23 Whom hast thou reproached and blasphemed? and against whom hast thou exalted [thy] voice, and lifted up thine eyes on high? [even] against the Holy One of Israel. 24 By thy servants hast thou reproached the Lord, and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon; and I will cut down the tall cedars thereof, [and] the choice fir trees thereof: and I will enter into the height of his border, [and] the forest of his Carmel. 25 I have digged, and drunk water; and with the sole of my feet have I dried up all the rivers of the besieged places. 26 Hast thou not heard long ago, [how] I have done it; [and] of ancient times, that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste defenced cities [into] ruinous heaps. 27 Therefore their inhabitants [were] of small power, they were dismayed and confounded: they were [as] the grass of the field, and [as] the green herb, [as] the grass on the housetops, and [as corn] blasted before it be grown up. 28 But I know thy abode, and thy going out, and thy coming in, and thy rage against me. 29 Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest. 30 And this [shall be] a sign unto thee, Ye shall eat [this] year such as groweth of itself; and the second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof. 31 And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward: 32 For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this. 33 Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it. 34 By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD. 35 For I will defend this city to save it for mine own sake, and for my servant David’s sake. 36 Then the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they [were] all dead corpses. 37 So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. 38 And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esarhaddon his son reigned in his stead.

Isaiah 37:1-38

Assyria destroyed the Northern Kingdom, as God decreed – but when they came against the South, and against Jerusalem, they were destroyed – by the Angel of the Lord, no less – and the woe came to pass, recorded by the same prophet. The same kingdom which, by its own intentions, came to devour and destroy, was used as a punishment for Israel’s unfaithfulness, and wiped out the Northern Kingdom. However, as a judgement on its arrogance, God Himself destroyed the great army of Sennacherib outside the walls of Jerusalem – and he was murdered by his own sons upon his return. They meant it for evil – but God meant it for good.

Lastly, there is the case of the crucifixion itself. Acts records a prayer, presumably by Peter or John, which says the following:

27 “For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, 28 to do whatever Your hand and Your purpose predestined to occur. 29 “And now, Lord, take note of their threats, and grant that Your bond-servants may speak Your word with all confidence, 30 while You extend Your hand to heal, and signs and wonders take place through the name of Your holy servant Jesus.”

Act 4:27-30

In this prayer, we are told that the Father predestined the crucifixion – as well as all the actions of Herod, Pontius Pilate, the other Gentiles, as well as the peoples of Israel. The most heinous act in the history of the world – the murder of the Messiah – was committed exactly as God predestined it to be. Every single one of the parties named meant it for evil. God meant it for good – to bring many out alive, with a deliberate nod to the foreshadowing of Joseph. Rome’s conquest of Israel brought about the conditions that made the crucifixion – a Roman practice – possible. What they meant for evil, God meant for good – and the greatest good in the history of the world was brought about by the commission of the greatest evil in its history. Man’s purposes are brought to naught by the purposes of God. The Savior rose from the grave, conquering death and sin – because death and sin were decreed by God. Israel was judged. Rome was judged. Herod was judged – and all of them received their woes in full measure – as Christ prophesied they would. Nonetheless, God brought good out of their evil – and it shone all the more brightly against their evil. We can only go so far with this explanation of why evil happens – but isn’t that far enough to go on with? We can finish up with Romans’ explanation of this same issue.

16 So then it [does] not [depend] on the man who wills or the man who runs, but on God who has mercy. 17 For the Scripture says to Pharaoh, “FOR THIS VERY PURPOSE I RAISED YOU UP, TO DEMONSTRATE MY POWER IN YOU, AND THAT MY NAME MIGHT BE PROCLAIMED THROUGHOUT THE WHOLE EARTH.” 18 So then He has mercy on whom He desires, and He hardens whom He desires. 19 You will say to me then, “Why does He still find fault? For who resists His will?” 20 On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, “Why did you make me like this,” will it? 21 Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use and another for common use? 22 What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction? 23 And [He did so] to make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory, 24 [even] us, whom He also called, not from among Jews only, but also from among Gentiles. 25 As He says also in Hosea, “I WILL CALL THOSE WHO WERE NOT MY PEOPLE, ‘MY PEOPLE,’ AND HER WHO WAS NOT BELOVED, ‘BELOVED.'” 26 “AND IT SHALL BE THAT IN THE PLACE WHERE IT WAS SAID TO THEM, ‘YOU ARE NOT MY PEOPLE,’ THERE THEY SHALL BE CALLED SONS OF THE LIVING GOD.”

Rom 9:16-26

Wellum’s faculty address at SBTS

Apparently, this address didn’t pass muster in SBC politics. Since I’m not SBC, here it is. I think it’s pretty good, myself 😉

“What does the Extent of the Atonement have to do with Baptist Ecclesiology: an Experience of Doing Theology.”

In case anyone was wondering, I got it last week from another blog that posted it. That blogger is SBC, I’m not. So there you go.

Evidence that Evidentialism Fails

All one needs to do to demonstrate the title of this post is true is to examine the Caner Scandal. Ergun Caner’s defenders have consistently refused to examine the evidence of Ergun Caner’s multiplicitous prevarications – and instead have attacked those criticizing Dr. Caner. See, evidentialism is all about presenting “brute facts”, “objectively” from a putatively “neutral” standpoint. There are many problems with this. First, no one is neutral. Second, there are no brute facts. Third, there is no objectivity from any position save that of a worldview based soundly in Christian theology.

Here’s where evidentialism goes off the rails. They assume that man can reason properly, absent God’s regenerative grace. Based on that, they assume that given “facts”, in this universal reasoning ability, you can come to the correct conclusion if the case is reasoned well. Third, they “cut down” the whole of Christian theology, and argue from “bare theism”.

Let’s take the first. Scripture most definitely denies this assertion. Romans 1 tells us that men “suppress the truth in unrighteousness”, they “become futile in their speculations” and thus God gives them over – to lusts, to passions, and to a depraved mind. Proverbs repeatedly tells us that the fear of the Lord is the *beginning* of wisdom. Tell me – if you don’t even have the beginning, how can you have any at all? I could go on, but this is going to be short, so I’ll stop there.

Second, no fact is examined apart from your own already-formed conceptions. Until and unless those conceptions, or presuppositions, are addressed, you will go nowhere. Everything a man examines is filtered through the matrix of their presuppositions. There are no “brute” facts, which merely need to be seen to reach the proper conclusion.

Third, the assumption that there is an “objective” viewpoint for unbelievers to look at facts from is absurd. Did not Christ say “I am THE way, THE truth, and THE life?” That means there is, definitionally, no other! Does not Paul say, in Colossians, that ALL treasures of wisdom and knowledge are hidden in Christ Jesus? This means that all other purported wisdom, purported knowledge, is foolish – it is only “falsely called wisdom”. (1 Ti 6:20)

So, back to our example. When presented with video, audio, legal documents, examples from his own writings – what is the response of Caner’s defenders? I’ve seen a few types of response.
1) Ignore it
2) Spin it
3) Attack the messenger

Now, does this look to you like all you have to do is present the evidence, and they will see the light? If someone doesn’t *want to believe the evidence* – they won’t – and only an act of God will change that desire. After all – isn’t that we’re always saying? Only those drawn by the Father will come. Only those given ears to hear, will hear.

Tim Rogers is claiming that Caner was “exonerated”. Do people who are exonerated get fired as President of a seminary? Peter Lumpkins is claiming that “Ergun Caner did not make up his life testimony.” Tim Guthrie claims that “He is NOT a liar.” Excuse me? On what possible grounds can any of these statements be made? Oh, that’s right – on presuppositional grounds. Faulty presuppositional grounds. If none of the evidence presented, save that which can be refuted (and has also been refuted by Caner’s *Christian* critics, save for one undiscerning soul), is considered valid *a priori*, or has been examined at all, it’s easy to say that. It’s just as easy to say a red light is green – if you’re colorblind.

So, as I said – this situation points out quite clearly what the issue is. It’s NOT evidence. it’s *presuppositions*.

To close with a couple quotes from Dr. Robert Price, a skeptic Dr. White recently debated:

Dr. Price: “if you had your video camera, you’d have picked it up – but nobody did… I don’t know what on earth could prove that Moses divided the Red Sea, save a trip in a time machine… it’s a question of theology, not a historical judgement” – from that recent debate.
Dr. White: (selected) “this issue this evening is not just the skepticism that says we don’t know… if we are not for God having spoken, we are where Dr. Price is this evening…. so, there could not be any evidence from antiquity that could convince you?”
Dr. Price: “no, I can’t see how, given the nature of documents from antiquity”
Dr. White: “Does it not follow that there cannot be anything short of multiply attested recordings of an event to prove it?”
Dr. Price: “”I’m afraid that’d be so.”

Our intrepid defenders, note – are even MORE skeptical than Dr. Price. Even video cannot prove whether something happened, to these folks. I rest my case.

A Good Question.

For all of the Ergun Caner supporters out there:

When you engage in apologetics, do you go to the evidence for the resurrection? That’s a fairly safe bet for most of you.

If you won’t accept evidence that demonstrates Dr. Caner’s falsehoods – how on earth do you expect unbelievers to accept your evidence for the resurrection?

Interesting example of why Theology matters – in apologetics as well as in any other sphere.

For more information: Choosinghats.com

HT: Dale

Apologetics Class Links

Don’t have all the links, files, etc ready yet, but it will be coming, and available here. I’ll update this post when it is.


Week 1
– Introduction and Definitions
Week 2 – The Sufficiency of Scripture
Week 3 – The Reliability of the New Testament Text
Week 4 – “Theology and Apologetics”
Week 5 – “The Myth of Neutrality”
Week 6 – “Common Ground”
Week 7 – “How to Defend the Faith”
Week 8 – “A Biblical Exposition of Acts 17”
Week 9 – “The Law of Eternal Progression – Mormonism”
Weeks 10-14 10: Intro to Islam; 11: Answering The Watchtower; 12: Atheism; 13: Naturalism; 14: Evolution
Week 15 – The Shack
Week 16 – How to Answer Objections

Update: all the files are up, but weeks 15 and 16 have some audio problems I need to fix. Week 15 cut off early, and week 16 has quite a bit of noise.

Church History Class Links

Church History Classes:

Week 1
Week 2
Weeks 3-5
Week 6
Weeks 7-8
Week 9
Weeks 10-11
Week 12

Convicted.

When I was listening to Phil Johnson’s sermon “Marching Orders” earlier, I found myself convicted of something.

I have to confess – the recent controversy swirling around Dr. White and Dr. Caner has caught me up in something I must repent of. It’s something very simple, but not often thought of by those who engage in contention for the faith.

For this reason I endure all things for the sake of those who are chosen, so that they also may obtain the salvation which is in Christ Jesus [and] with [it] eternal glory. It is a trustworthy statement: For if we died with Him, we will also live with Him; If we endure, we will also reign with Him; If we deny Him, He also will deny us; If we are faithless, He remains faithful, for He cannot deny Himself. Remind [them] of these things, and solemnly charge [them] in the presence of God not to wrangle about words, which is useless [and leads] to the ruin of the hearers. Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth. But avoid worldly [and] empty chatter, for it will lead to further ungodliness, and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, [men] who have gone astray from the truth saying that the resurrection has already taken place, and they upset the faith of some. Nevertheless, the firm foundation of God stands, having this seal, “The Lord knows those who are His,” and, “Everyone who names the name of the Lord is to abstain from wickedness.” Now in a large house there are not only gold and silver vessels, but also vessels of wood and of earthenware, and some to honor and some to dishonor. Therefore, if anyone cleanses himself from these [things], he will be a vessel for honor, sanctified, useful to the Master, prepared for every good work. Now flee from youthful lusts and pursue righteousness, faith, love [and] peace, with those who call on the Lord from a pure heart. But refuse foolish and ignorant speculations, knowing that they produce quarrels. The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come to their senses [and escape] from the snare of the devil, having been held captive by him to do his will. (2 Tim 2:10-26, NASB)

So, to explain my repentance, I figure this is a good time to explain why I should, as it will perhaps be helpful to others. First, let’s address the overview of the chapter. Paul is encouraging and instructing his son in the faith, Timothy, in the office of elder/overseer. In this chapter, he gives practical instruction concerning what an elder must do. Now, for full disclosure purposes, I am not an elder. However, I am a teacher, and as such, am held to a higher standard.

In verse 10, Paul gives his own philosophy of ministry – also explicated in Philippians 2 – of service and suffering for the sake of the elect. He endures, because he will reign with Christ – to deny Him is to have Christ deny us. Even if we are faithless – He still remains faithful – for He cannot deny Himself! He charges Timothy to remind his flock of these things, and to remind them not to quarrel over trifling matters. This is useless, and leads to the ruin of the hearers. On the contrary – be diligent – be a workman who is not ashamed. Rightly handle the Word of Truth. Avoid worldly, empty chatter – it spreads like gangrene! However, note that Paul is not afraid to name names, as he does elsewhere, of people who stray from the truth. The firm foundation, however, is of God – and stands still. God is who prepares the appropriate vessels for the appropriate work.

Flee from youthful lusts – but pursue righteousness, faith, love, and peace – with those who call on the Lord with a pure heart. Notice here – peace is always with those of God. If you have peace with the world, you’re doing something wrong. But on we go!

Refuse foolish and ignorant speculations – they produce quarrels. The Lord’s bondservant, however, is NOT quarrelsome – not given to quarreling, for the sake of quarreling. But, and this is where we get to where my problem lies:

He must be: kind to all – am I kind to all? No, I’m not – and I repent of that, and ask forgiveness.

able to teach – I pray that I at least fulfill this duty faithfully.

patient when wronged – the ESV renders this as “patiently enduring evil”. Now, what is interesting about this is that I definitely am a violator of this. I am not only impatient with evil, but I rebel at enduring it – for the sake of God, the elect, or anyone else. It means “patient of ills and wrongs, forbearing” – I have been failing miserably at forbearance in this regard. It doesn’t matter what the wrong is – or whether it is directed at another. This ties in with the next consideration.

…with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come to their senses [and escape] from the snare of the devil, having been held captive by him to do his will.

I am fond of quoting Bahnsen, and Schaeffer – their “humble boldness” and “truth in love” are dear to my heart. I must confess, however, that I am often ungentle in my correction. I nuke when I should use a scalpel, and I use a club when I should be using a careful razor’s edge to shave away the layers of falsity.

I have kept this name to remind myself to do just that – but I’ve failed in my task, and I ask your forgiveness for this fault. Especially, I ask the forgiveness of Mr. Lumpkins. While I do not minimize the depth of his error in the libel in which he has lately engaged, I’m very sorry for not patiently enduring it, and correcting gently. It doesn’t matter how deep the wound that is made is – or how loyal I strive to be to a friend and a dear brother. I am still called to – and held to – the standard of Scripture in dealing with error – and I haven’t met it. I also ask the forgiveness of anyone else whom I’ve lately been ungentle with – or have talked about impatiently out of their hearing. It is not the standard to which I’ve been called.

It’s something I need to work on, and once again, I repent of it.

Week 10, here is a video playlist:

Week 11, you can find the audio here.
Week 12, we used Dr. White’s first debate with Dan Barker, which is under copyright. You may purchase it here. Preview below:

Week 13 can be found here.
Week 14 can be found here.

God forbid.

If the Lord intended that he should, and [he] by his death did, procure pardon of sin and reconciliation with God for all and every one, to be actually enjoyed upon condition that they do believe, then ought this good-will and intention of God, with this purchase in their behalf by Jesus Christ, to be made known to them by the word, that they might believe; “for faith cometh by hearing, and hearing by the word of God,” Rom. x. 17: for if these things be not made known and revealed to all and every one that is concerned in them, namely, to whom the Lord intends, and for whom he hath procured so great a good, then one of these things will follow; — either, first, That they may be saved without faith in, and the knowledge of, Christ (which they cannot have unless he be revealed to them), which is false, and proved so; or else, secondly, That this good-will of God, and this purchase made by Jesus Christ, is plainly in vain, and frustrate in respect of them, yea, a plain mocking of them, that will neither do them any good to help them out of misery, nor serve the justice of God to leave them inexcusable, for what blame can redound to them for not embracing and well using a benefit which they never heard of in their lives? Doth it become the wisdom of God to send Christ to die for men that they might be saved, and never cause these men to hear of any such thing; and yet to purpose and declare that unless they do hear of it and believe it, they shall never be saved? What wise man would pay a ransom for the delivery of those captives which he is sure shall never come to the knowledge of any such payment made, and so never be the better for it? Is it answerable to the goodness of God, to deal thus with his poor creatures? to hold out towards them all in pretence the most intense love imaginable, beyond all compare and illustration, — as his love in sending his Son is set forth to be, — and yet never let them know of any such thing, but in the end to damn them for not believing it? Is it answerable to the love and kindness of Christ to us, to assign unto him at his death 239such a resolution as this:— “I will now, by the oblation of myself, obtain for all and every one peace and reconciliation with God, redemption and everlasting salvation, eternal glory in the high heavens, even for all those poor, miserable, wretched worms, condemned caitiffs, that every hour ought to expect the sentence of condemnation; and all these shall truly and really be communicated to them if they will believe. But yet, withal, I will so order things that innumerable souls shall never hear one word of all this that I have done for them, never be persuaded to believe, nor have the object of faith that is to be believed proposed to them, whereby they might indeed possibly partake of these things?” Was this the mind and will, this the design and purpose, of our merciful high priest? God forbid. It is all one as if a prince should say and proclaim, that whereas there be a number of captives held in sore bondage in such a place, and he hath a full treasure, he is resolved to redeem them every one, so that every one of them shall come out of prison that will thank him for his good-will, and in the meantime never take care to let these poor captives know his mind and pleasure; and yet be fully assured that unless he effect it himself it will never be done. Would not this be conceived a vain and ostentatious flourish, without any good intent indeed towards the poor captives? Or as if a physician should say that he hath a medicine that will cure all diseases, and he intends to cure the diseases of all, but lets but very few know his mind, or any thing of his medicine; and yet is assured that without his relation and particular information it will be known to very few. And shall he be supposed to desire, intend, or aim at the recovery of all?

The Death of Death in the Death of ChristBook III, Chapter 1John Owen

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