Two new studies about CO2 and face masks

  1. First study is an all-Italian study still in preprint: CO2 levels whilst wearing a face mask go beyond the safety threshold. 40% of subjects with surgical masks inhale CO2 over the threshold. 99% of subjects wearing an FFP2 inhale CO2 over the threshold. The safety threshold is 5000ppm. The CO2 concentration with the surgical masks was measured to be 4965 ± 1047ppm. With FFP2, it was 9396 ± 2254ppm. It gets worse the younger the subject is. Up to 3 times the threshold in children wearing an FFP2, with an average of more than 2 times (12,847 ± 2898 ppm).
  2. Peer-reviewed study: Carbon dioxide rises beyond acceptable safety levels in children under nose and mouth covering: Results of an experimental measurement study in healthy children.

Masks are bad for you, study confirms (yet again)

[T]he lack of negative correlations between mask usage and COVID-19 cases and deaths suggest that the widespread use of masks at a time when an effective intervention was most needed, i.e., during the strong 2020-2021 autumn-winter peak, was not able to reduce COVID-19 transmission. Moreover, the moderate positive correlation between mask usage and deaths in Western Europe also suggests that the universal use of masks may have had harmful unintended consequences.

Study: Correlation Between Mask Compliance and COVID-19 Outcomes in Europe

KEDS Essays — Introduction to Philosophy and Apologetics

The problem of evil is not a defeater for the Christian faith. Discuss. 

Introduction 

The epistemic question posed by evil is whether the world contains unfavourable states of affairs that provide the basis for an argument that makes it unreasonable or outright inconsistent to believe in the existence of an omnipotent, omniscient and omnibenevolent God (Tooley, 2019). It is customary to quote Hume’s formulation of the atheistic argument from evil: 

    “Is [God] willing to prevent evil, but not able? then is he impotent. Is he able, but not willing? then is he malevolent. Is he both able and willing? Whence then is evil?” (Hume, 1779, p. 186)

Scholars such as Mackie (1955) and McCloskey (1960) concurred with this traditional understanding of the problem, arguing that all forms of theism holding to the omnipotence and omnibenevolence of God succumb before the Epicurean trilemma cited above (Feinberg, 2004, p. 17). The problem of evil allegedly exposes an unsolvable internal inconsistency of the theistic beliefs; in other words—says the atheist—theists must believe not that which cannot be proven, but that which can be disproven by their own beliefs (Mackie, 1955, p. 200).

In contrast, we maintain that not only does evil not constitute a problem for the Christian faith, but it provides a positive case for it.

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KEDS Essays — Biblical Exegesis: Theory and Practice

Application of Exegesis Methods to Disputed Biblical Passages

Matthew 24:15

Text. Modern English translations (ESV, HCSB, NASB, NET, NIV) as well as major modern Italian ones (CEI, LND, NR2006), reveal no significant variation in the rendering. NET provides extensive translations notes, and no particular dispute in translating this passage is reported. Davies & Allison (2004) agree. 

Paralles are found in Mark 13:14 and Luke 21:20.

Historical BackgroundChrist’s discourse is set around forty years prior to AD 70, during His final week before the crucifixion (Kostenberger, Stewart, & Makara, 2018). In Roman-controlled Israel, the messianic expectation was that “Messiah would lead the nation to throw off Gentile domination” (Myers, 2006, p. 42). Thus, Jesus’ statement in 24:2 puzzles the disciples, who then ask for clarifications in 24:3 regarding three things: the events about to happen; His coming into His Kingdom; and the end of the age (Walvoord, 1971).

Literary AnalysisSimilar to ancient Greco-Roman biographies, Gospels uniquely combine teaching and action in a preaching-based document (Carson & Moo, 2005), whilst still comprising of various familiar genres: parable, discourse, dialogue, biography, etc. (Magnum, 2020). In Matthew’s chiastic structure, the Olivet Discourse is situated at the antipodes of the Sermon on the Mount (Mt 5-7), the latter laying down the qualifications to enter the Kingdom, and the former explaining when it will actually come (Derickson, 2006).

The word for “standing” is neuter (ἑστὸς) in Matthew, whilst in the Marcan parallel it is masculine (ἑστηκότα), suggesting a personification of the abomination, lending support to the “future Antichrist” view (Davies & Allison, 2004). See also 2 Thessalonians 2:3-4; Dydache 16; Apoc. Elijah 2:41; 4:21. 

Theological Analysis. The crucial theological element is the explicit reference to Daniel and his ‘abomination of desolation’ (cf. Dan 9:27; 11:31; 12:11), thus it is interesting that no references to the ‘abomination’ or the prophet Daniel are found in the Lucan parallel, whilst the Marcan parallel does not mention the ‘holy place’ explicitly, and does not directly attribute the ‘abomination of desolation’ to Daniel.

Interpretation. The verse is part of the Olivet Discourse (Mt 24-25). Some scholars rightly observe that Daniel’s prophecy seems fulfilled in history by Antiochus IV Epiphanes in 167 BC (1 Maccabees 1:54, 59; 6:7; 2 Maccabees 6:1–5), yet Jesus clearly intends a future fulfilment for it. This first puzzle is solved by noting that not all of Daniel’s abomination passages refer to the same event. Daniel 11:31 (11:20-35) is about Antiochus (Walvoord, 1971), but 11:36-45 refer to an eschatological future (so Daniel 9:27), the one Jesus refers to (also Paul in 2Th 2:3). The debate regarding whether Matthew 24:15 refers to a historical future or an eschatological one (Theophlos, 2009) is resolved similarly, through the early Jewish hermeneutical idea of ‘patterns of fulfilment’ (Haug, 2003), though we favour the “law of double reference” rather than that of “double fulfilment” (Fruchtenbaum, 2003, p. 4-5). Preterists (Bigalke, 2008) use the Lucan parallel to support the idea that the siege of Jerusalem (AD 70) was the historical fulfilment of the passage, since Luke explicitly mentions Jerusalem surrounded by armies and its desolation being near. However, we must observe that Luke (21:7) only reports the first of the disciples’ three original questions that we find in Matthew (24:3); and that first question is what is answered in Luke 21:20-24. Christ’s prophecy, as a whole, contains multiple references, some to the events of AD 70, some to an eschatological future; the latter is what is addressed in the Matthean account, which links the ‘abomination’ to Daniel and to the ‘holy place’. This agrees with Matthew’s chiastic centre being the postponement of the Kingdom (Derickson, 2006, p. 429).

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KEDS Essays — Exegesis and Bible Polemics: Free Will

Do Christians exercise free will? 

Introduction 

The nature of free will is “the most contentious question of metaphysics” (Hume, 2007). Without free will—Kreeft (2012) argues—all moral language would become meaningless, and justice with it. Meaningless justice would frustrate mercy, grace and love, and ultimately render human life itself meaningless (p. 113-114).

The matter does indeed have repercussions on how adequately we are able to address issues such as God’s goodness (Flowers, 2019), moral responsibility (Moreland, 1988), the problem of evil (Scott, 2015), the origin of sin (Crisp, 2017), the tension between foreknowledge and free will (Swartz, 2020)and between God’s sovereignty and free will (Lemke, 2013), the function of evangelism (Packer, 1961), the roles of man and God in salvation, sanctification, and works (Hankins, 2012; Harwood, 2012; Horn, 2013; Reynolds, 2012; Rogers, 2012).

The topic is vast, thus we shall focus on the question “do Christians exercise free will?” by looking at the most controversial issue: are all men free to believe the gospel? and are believers free to forfeit eternal life? We shall select relevant texts for exegesis, with a more detailed focus on the first of the two questions.

Free will: a definition

Views on free will stem from the answer to the question: if determinism were true, could we still have free will (Timpe, 2020)? Incompatibilism[1] answers in the negative, compatibilism[2] in the affirmative. 

We shall define “free will” as an individual’s ability to make self-determined choices that select one option out of genuine alternatives. This is a form of libertarianism that stands in contrast to all forms of determinism.

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KEDS Essays — Exegesis and Bible Polemics: Apologetics

How central was apologetics to the teaching and preaching of the early apostles? Discuss, with reference to both Acts and any one of the Pauline epistles.

Introduction

Modern apologetics may be defined as the rational justification of Christian truth claims against relevant questions, objections and alternatives (Dahle, 2002, p. 313); it encompasses topics such as arguments for God’s existence and the reliability of Scriptures, as well as refutations of unbiblical worldviews. However, biblical apologetics seems primarily concerned with the defence of the Gospel (Bruce, 1981) in response to unbelievers slandering and persecuting Christians (Boa & Bowman, 2006). Is this apologetics at the heart of apostolic preaching and teaching? Prophets of old defended the faith (Bennetch, 1941), Jesus Himself employed apologetics (Bruce, 1981),[1] thus it is only natural that apostles such as Peter (Barnard, 2014), Paul (Comfort, 1984), and John (Geisler, 1979), for example, did too.

Though many today draw various distinctions between apologetics and evangelism (Hanegraaff, 2016; Howe, 1978; Montgomery, 2004), we agree with McGrath (1998) that apologetics is integral to evangelism, and shall argue from the book of Acts that this is indeed the case in the apostolic era. We shall then use the epistle to the Romans to show how apologetics was part of the teachings, too.

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KEDS Essays — History of Hermeneutics

Briefly describe and discuss the distinctive hermeneutical features of Paul the Apostle and The Reformers, and highlight and discuss any hermeneutical similarities and/or differences between the two.

Introduction

Biblical interpretation as we know it begins in the intertestamental period (Bray, 1996, p. 47) and history is witness to a conspicuous number of hermeneutical approaches that have characterised different schools of thought as well as different ages (Reventlow, 2009). In this work, we should like to describe the distinctive hermeneutical features of both the Apostle Paul and the Reformers, to then move on discussing the similarities and differences between the two. To achieve our objective and better highlight the contrast between the Pauline and Reformed approaches, we thought it reasonable to narrow down the Reformed camp to a specific reformer, namely John Calvin. Though there is a variety within the views of the reformers, we believe Calvin provides us both with a sample of features that are common to the Reformers in general and with specific beliefs that will aid our work.

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KEDS Essays — Biblical Exegesis: Theory and Methodology

Given the inevitable presuppositions and subjectivity of the exegete, is it really possible to establish the intended meaning of the original Bible authors?

Introduction

Exegesis: the science and art of interpreting a text, so to bring out its meaning. However, who or what is the depository of meaning: the author, the text or the reader? We shall seek to determine whether authorial intent is where meaning indeed resides, and whether it can in fact be established by the exegete; and we shall embark on this journey as we look at closely related matters, such as the nature of Scripture, hermeneutics, the role of the text according to Scripture, dual authorship in light of the divine inspiration, and the reader’s presuppositions. 

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CIMB | Free Full-Text | Intracellular Reverse Transcription of Pfizer BioNTech COVID-19 mRNA Vaccine BNT162b2 In Vitro in Human Liver Cell Line

Preclinical studies of COVID-19 mRNA vaccine BNT162b2, developed by Pfizer and BioNTech, showed reversible hepatic effects in animals that received the BNT162b2 injection. Furthermore, a recent study showed that SARS-CoV-2 RNA can be reverse-transcribed and integrated into the genome of human cells. In this study, we investigated the effect of BNT162b2 on the human liver cell line Huh7 in vitro. Huh7 cells were exposed to BNT162b2, and quantitative PCR was performed on RNA extracted from the cells. We detected high levels of BNT162b2 in Huh7 cells and changes in gene expression of long interspersed nuclear element-1 (LINE-1), which is an endogenous reverse transcriptase. Immunohistochemistry using antibody binding to LINE-1 open reading frame-1 RNA-binding protein (ORFp1) on Huh7 cells treated with BNT162b2 indicated increased nucleus distribution of LINE-1. PCR on genomic DNA of Huh7 cells exposed to BNT162b2 amplified the DNA sequence unique to BNT162b2. Our results indicate a fast up-take of BNT162b2 into human liver cell line Huh7, leading to changes in LINE-1 expression and distribution. We also show that BNT162b2 mRNA is reverse transcribed intracellularly into DNA in as fast as 6 h upon BNT162b2 exposure.
— Read on www.mdpi.com/1467-3045/44/3/73

“We also show that BNT162b2 #mRNA is reverse transcribed intracellularly into #DNA in as fast as 6 h upon #BNT162b2 exposure.”

More #ConspiracyTheories revealed as true.

Ivermectin administration is associated with lower gastrointestinal complications and greater ventilator-free days in ventilated patients with COVID-19: A propensity score analysis – ScienceDirect

Ivermectin administration is associated with lower gastrointestinal complications and greater ventilator-free days in ventilated patients with COVID-19: A propensity score analysis – ScienceDirect
— Read on www.sciencedirect.com/science/article/abs/pii/S1341321X21003603