Wintery Knight

…integrating Christian faith and knowledge in the public square

New study: patients experience awareness of surroundings after brain ceases to function

Reported in the left-wing UK Independent.


There is scientific evidence to suggest that life can continue after death, according to the largest ever medical study carried out on the subject.

A team based in the UK has spent the last four years seeking out cardiac arrest patients to analyse their experiences, and found that almost 40 per cent of survivors described having some form of “awareness” at a time when they were declared clinically dead.

Experts currently believe that the brain shuts down within 20 to 30 seconds of the heart stopping beating – and that it is not possible to be aware of anything at all once that has happened.

But scientists in the new study said they heard compelling evidence that patients experienced real events for up to three minutes after this had happened – and could recall them accurately once they had been resuscitated.

Dr Sam Parnia, an assistant professor at the State University of New York and a former research fellow at the University of Southampton who led the research, said that he previously that patients who described near-death experiences were only relating hallucinatory events.

One man, however, gave a “very credible” account of what was going on while doctors and nurses tried to bring him back to life – and says that he felt he was observing his resuscitation from the corner of the room.

Speaking to The Telegraph about the evidence provided by a 57-year-old social worker Southampton, Dr Parnia said: “We know the brain can’t function when the heart has stopped beating.

“But in this case, conscious awareness appears to have continued for up to three minutes.

“The man described everything that had happened in the room, but importantly, he heard two bleeps from a machine that makes a noise at three minute intervals. So we could time how long the experienced lasted for.

“He seemed very credible and everything that he said had happened to him had actually happened.”

Dr Parnia’s study involved 2,060 patients from 15 hospitals in the UK, US and Austria, and has been published in the journal Resuscitation.

Of those who survived, 46 per cent experienced a broad range of mental recollections, nine per cent had experiences compatible with traditional definitions of a near-death experience and two per cent exhibited full awareness with explicit recall of “seeing” and “hearing” events – or out-of-body experiences.

Previously, I blogged about two very reliable examples of near-death experiences, as well as peer-reviewed published work done by UCLA professor Jeffrey Schwartz on “mental effort”. Not to mention philosophical arguments for non-physical minds.

How should we use this evidence? Well, I wouldn’t use it as part of a case for theism, but I think it is useful to show that materialism is clearly false. And that’s before we even get to the cosmological and fine-tuning arguments, which make it even more clear that materialism is false.

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Brian Auten interviews Dr. Angus Menuge on philosophy of mind

Click here for the interview. It’s up at Apologetics 315!


Today’s interview is with Dr. Angus Menuge, Professor of Philosophy  at Concordia University, and author of Agents Under Fire: Materialism and the Rationality of Science. He talks about his background and work, the philosophy of mind, what reason (or reasoning) is, what materialism is as a worldview, things excluded from a materialistic worldview, methodological naturalism and materialism, accounting for free will, materialistic accounts of reason, the epistemological argument from reason, the ontological argument from reason, finding the best explanation for reason, problems with methodological naturalism, implications of materialism, practical application of the argument from reason, advice for apologists, the International Academy of Apologetics, and more.

If what Dr. Menuge says in this interview is true, and I think it is, then a person who believes in materialism can neither ground free will nor rationality! So atheism wouldn’t really be freethought so much as it would be… un-free… non-thought.

In case people don’t want to listen to the podcast, then I’ve got some things for you to read below.

The ontological argument from reason

Dr. Menuge presented a paper at the real Evangelical Philosophical Society conference for students and professors of philosophy, and you can download the paper here in Word format. (here’s a PDF version I made)

Here is the introduction to the paper that Dr. Menuge read at the EPS conference:

The argument from reason is really a family of arguments to show that reasoning is incompatible with naturalism. Here, naturalism is understood as the idea that foundationally, there are only physical objects, properties and relations, and anything else reduces to, supervenes on, or emerges from that. For our purposes, one of the most important claims of naturalism is that all causation is passive, automatic, event causation (an earthquake automatically causes a tidal wave; the tidal wave responds passively): there are no agent causes, where something does not happen automatically but only because the agent exerts his active power by choosing to do it. The most famous version of the argument from reason is epistemological: if naturalism were true, we could not be justified in believing it. Today, I want to focus on the ontological argument from reason, which asserts that there cannot be reasoning in a naturalistic world, because reasoning requires libertarian free will, and this in turn requires a unified, enduring self with active power.

The two most promising ways out of this argument are: (1) Compatibilism—even in a deterministic, naturalistic world, humans are capable of free acts of reason if their minds are responsive to rational causes; (2) Libertarian Naturalism—a self with libertarian free will emerges from the brain. I argue that neither of these moves works, and so, unless someone has a better idea, the ontological argument from reason stands.

The paper is 11 pages long, and it is helpful for those of you looking for some good discussion of one of the issues in the area of philosophy of mind.

You may also be interested in Alvin Plantinga’s epistemological argument from reason, which is related to this argument. It shows that even to have the ability to think, you have to have a certain anthropology and you have to have mental faculties that are designed for reason, not survival.

Methodological naturalism

Dr. Menuge also wrote an article entitled “Is methodological materialism good for science?”.


Should science by governed by methodological materialism? That is, should scientists assume that only undirected causes can figure in their theories and explanations? If the answer to these questions is yes, then there can be no such thing as teleological science or intelligent design. But is methodological materialism a defensible approach to science, or might it prevent scientists from discovering important truths about the natural world? In my contribution to The Waning of Materialism (Oxford University Press, 2010), edited by Robert Koons and George Bealer, I consider twelve of the most common arguments in favor of methodological materialism and show that none of them is convincing.

Of these arguments, perhaps the most prevalent is the “God of the gaps” charge, according to which invoking something other than a material cause is an argument from ignorance which, like a bad script writer, cites a deus ex machina to save our account from difficulty. Not only materialists, but also many Christian thinkers, like Francis Collins, worry that appeal to intelligent design commits the God of the gaps fallacy.

As I argue, however, not only is an inference to an intelligent cause not the same as an inference to the supernatural, it is a mistake to assume that all gap arguments are bad, or that only theists make them. If a gap argument is based solely on ignorance of what might explain some phenomenon, then indeed it is a bad argument. But there are many good gap arguments which are made both by scientific materialists and proponents of intelligent design.

So how do you make an argument like that?

As Stephen Meyer has argued in his Signature in the Cell, intelligent design argues in just the same way, claiming not merely that the material categories of chance and necessity (singly or in combination) are unable to explain the complex specified information in DNA, but also that in our experience, intelligent agents are the only known causes of such information. The argument is based on what we know about causal powers, not on what we do not know about them.

Since the inference is based on known causal powers, we learn that the cause is intelligent, but only further assumptions or data can tell us whether that intelligence is immanent in nature or supernatural. It is a serious mistake to confuse intelligent design with theistic science, and the argument that since some proponents of design believe that the designer is God, that is what they are claiming can be inferred from the data, is a sophomoric intensional fallacy.

If you think this is interesting, then do have a listen to the podcast. Dr. Menuge is not an ordinary academic – he is very direct. He calls materialism “a catastrophe” in the podcast!

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Pastor Matt: What happens when you die?

This post is from Pastor Matt’s blog.


Michael Bird breaks it all down as follows:

1. Prior to Christ’s ascension, all who died descended to Sheol/Hades, which was divided into two parts, one for the wicked and one for the righteous.

2. At Christ’s ascension, he went into heaven and took with him all of the saints in the paradisal part of Sheol/Hades, while the wicked remain in Sheol/Hades, waiting for judgment.

3. Upon death new covenant believers go to be with Christ in heaven ahead of the general resurrection, while the wicked descend to Sheol/Hades waiting for judgment.

4. Eventually Sheol/Hades will be thrown into hell and all believers will share in the new heavens and new earth.

See Evangelical Theology p. 323.

I’ve featured some debates with Michael Bird before, he is a famous evangelical historian.

It’s important to understand that the Christian view of humans is that we have a material part and a non-material part. When you die, the material part goes into a tomb. The non-material part goes on to be with God, until the day when you get a new resurrection body.

Earlier, I blogged about some philosophical arguments for the existence of souls and some scientific evidence for the existence of souls, and it’s worth looking over in order to move beyond mere opinions. Like it or not, this is the way we are! Not just bodies, but souls.

Filed under: Commentary, , , , , , , , , ,

What does the concept of resurrection mean to Jewish theologians?

Here’s a helpful post from Eric Chabot talks about this and other interesting topics related to the resurrection.


Where do we see resurrection in the Hebrew Bible?

As just stated, belief in a resurrection of persons from the dead are seen in eight passages: (Job 19:26; Ps. 17:15; 49:15; 73:24; Is. 26:19; 53:10; Dn. 12:2;12:13). The resurrection terminology is seen in two places (Ezek. 37:1-14; Hos. 6:2) to show a national and spiritual restoration brought about by the return from the exile. As far as the nature of the future bodily resurrection, it may involve a corpse or the receipt of a material body comparable to the present physical body (Job 19:26; Is. 26:19), or it may be a matter of transformation (Dn. 12:2-3 and perhaps 12:13); or glorification after reanimation, in the case of the righteous.

As far as the function of the resurrection, it may be personal vindication (Is. 26:16; 53:10-12). Resurrection may also have a function in relation to reward or punishment (Dn. 12:2; 12:13), an assumption to heaven and enriched fellowship with God (Ps. 49:15; 73:24,26), or preface to the beatific vision of God (Ps. 17:15 and possibly Job 19:26). (1)

The Greek word for resurrection is “anatasis” which means “a raising up” or “rising.” There are resuscitations in the Tanakh such as the example of Elijah and Elisha raising a person from death (1 Kings 17-23; 2 Kings 4:34-35). While these figures may have been raised in a resurrection sense, they were not raised immortal in the same way Jesus was.

Extra-Biblical Passages on Resurrection

There are also extra-biblical passages that speak about the resurrection (Enoch 92:2; 4 Ezra 7:32; Enoch 91:10; 2 Maccabees 7:9; 14; 28-29). Even the The Messiah Apocalypse, which is dated between 100 and 80 B.C.E mentions resurrection: “He [God] frees the captives, makes the blind see, and makes the bent over stand straight…for he will heal the sick, revive the dead, and give good news to the humble and the poor he will satisfy, the abandoned he will lead, and the hungry he will make rich.” (2)

In the Rabbinical literature there are explicit teachings on the resurrection. It says in the Mishnah 10.1, it says, “All Israelites have a share in the world to come; … and these are they that have no share in the world to come: he that says that there is no resurrection of the dead prescribed in the Law.” Moses Maimonides, a Jewish rabbi and a medieval Jewish philosopher who has forever influenced the Jewish and non-Jewish world said:

” The resurrection of the dead is one of the cardinal principles established by Moses our teacher. A person who does not believe this principle has no real religion, certainly not Judaism. However, resurrection is for the righteous. This is the earning of the statement in Breshit Rabbah, which declares: “the creative power of rain is both for the righteous and the wicked, but the resurrection of the dead is only for the righteous.” Our sages taught the wicked are called dead even when they are still alive; the righteous are alive even when they are dead” (Bab. Talmud Brakhot 18 b).

3 points are made here: 1. Resurrection is a cardinal principle taught in the Torah which all Jews must believe 2. It is for the righteous alone 3. All men must die and their bodies decompose. (3)

It’s important to understand that the concept of resurrection had a meaning before Christianity ever started. And it’s interesting to ask why the early Christians applied the notion of resurrection to Jesus. What is the best explanation for their decision to do such a strange thing? Why not just give up on him and deny that he was the Messiah when he was killed by the Romans?

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Six reasons why you should believe in non-physical souls

(Podcast uploaded, with permission, by ReligioPolitical Talk)

This podcast is a must-listen. Please take the time to download this podcast and listen to it. I guarantee that you will love this podcast. I even recommended it to my Dad and I almost never do that.


In this podcast, J. Warner examines the evidence for the existence of the mind (and inferentially, the soul) as he looks at six classic philosophical arguments. Jim also briefly discusses Thomas Nagel’s book, Mind and Cosmos and discusses the limitations of physicalism.

The MP3 file is here. (67 MB, 72 minutes)


  • Atheist Thomas Nagel’s latest book “Mind and Cosmos” makes the case that materialism cannot account for the evidence of mental phenomena
  • Nagel writes in this recent New York Times article that materialism cannot account for the reality of consciousness, meaning, intention and purpose
  • Quote from the Nagel article:

Even though the theistic outlook, in some versions, is consistent with the available scientific evidence, I don’t believe it, and am drawn instead to a naturalistic, though non-materialist, alternative. Mind, I suspect, is not an inexplicable accident or a divine and anomalous gift but a basic aspect of nature that we will not understand until we transcend the built-in limits of contemporary scientific orthodoxy.

  • When looking at this question, it’s important to not have our conclusions pre-determined by presupposing materialism or atheism
  • If your mind/soul doesn’t exist and you are a purely physical being then that is a defeater for Christianity, so we need to respond
  • Traditionally, Christians have been committed to a view of human nature called “dualism” – human beings are souls who have bodies
  • The best way* to argue for the existence of the soul is using philosophical arguments

The case:

  • The law of identity says that if A = B’ if A and B have the exact same properties
  • If A = the mind and B = the brain, then is A identical to B?
  • Wallace will present 6 arguments to show that A is not identical to B because they have different properties

Not everyone of the arguments below might make sense to you, but you will probably find one or two that strike you as correct. Some of the points are more illustrative than persuasive, like #2. However, I do find #3, #5 and #6 persuasive.

1) First-person access to mental properties

  • Thought experiment: Imagine your dream car, and picture it clearly in your mind
  • If we invited an artist to come and sketch out your dream car, then we could see your dream car’s shape on paper
  • This concept of your dream car is not something that people can see by looking at your brain structure
  • Physical properties can be physically accessed, but the properties of your dream care and privately accessed

2) Our experience of consciousness implies that we are not our bodies

  • Common sense notion of personhood is that we own our bodies, but we are not our bodies

3) Persistent self-identity through time

  • Thought experiment: replacing a new car with an old car one piece at a time
  • When you change even the smallest part of a physical object, it changes the identity of that object
  • Similarly, your body is undergoing changes constantly over time
  • Every cell in your body is different from the body you had 10 years ago
  • Even your brain cells undergo changes (see this from New Scientist – WK)
  • If you are the same person you were 10 years ago, then you are not your physical body

4) Mental properties cannot be measured like physical objects

  • Physical objects can be measured (e.g. – use physical measurements to measure weight, size, etc.)
  • Mental properties cannot be measured

5) Intentionality or About-ness

  • Mental entities can refer to realities that are physical, something outside of themselves
  • A tree is not about anything, it just is a physical object
  • But you can have thoughts about the tree out there in the garden that needs water

6) Free will and personal responsibility

  • If humans are purely physical, then all our actions are determined by sensory inputs and genetic programming
  • Biological determinism is not compatible with free will, and free will is required for personal responsibility
  • Our experience of moral choices and moral responsibility requires free will, and free will requires minds/souls

He spends the last 10 minutes of the podcast responding to naturalistic objections to the mind/soul hypothesis.

*Now in the podcast, Wallace does say that scientific evidence is not the best kind of evidence to use when discussing this issue of body/soul and mind/brain. But I did blog yesterday about two pieces of evidence that I think are relevant to this discussion: corroborated near-death experiences and mental effort.

You might remember that Dr. Craig brought up the issue of substance dualism, and the argument from intentionality (“aboutness”), in his debate with the naturalist philosopher Alex Rosenberg, so this argument about dualism is battle-ready. You can add it to your list of arguments for Christian theism along with all the other arguments like the Big Bang, the fine-tuning, the origin of life, stellar habitability, galactic habitability, irreducible complexity, molecular machines, the Cambrian explosion, the moral argument, the resurrection, biological convergence, and so on.

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