The Bible and Medicine

I have noted before that fundamentalists get all worked up about evolution and how it contradicts their inerrant interpretation of the Bible, while they do not seem at all upset by medical science and psychology, which contradict their fundamentalist assumptions even more. I wish now to present some actual data to back up this claim.

The Gospels of the New Testament contain numerous accounts of Jesus healing the sick and casting out demons, sometimes simultaneously. In several places (Matthew 10:1; 10:8; 23:24; Mark 1:32; Luke 6:17; 8:2) the writers describe Jesus as healing diseases, pains, demoniacs, epileptics, and paralytics—demons are thrown right into the list of diseases. In many cases, but not all, demon possession is indicated as the cause of disease. This being the case, creationists should reject medical science which attributes contagious diseases to germs and other diseases to things that have gone wrong inside the body. They have not, however, done so.

What I wish to do now is to provide a complete list of Jesus’ healings, and indicate which ones were and were not attributed to demon possession. In order to do so, I have tried to determine which of the parallel Gospel accounts refer to the same event, so as not to double-count them. And here they are (demonic events in bold).

	Event	Matthew	Mark	Luke	John
1	Healing a leper	8:1	1:40	5:12
2	Centurion’s servant	8:5		7:1
3	Peter’s mother-in-law	8:14	1:29	4:38
4	Same day: demoniacs	8:16
5	Gadarene swine	8:28	5:1	8:26
6	Forgave the paralytic	9:2	2:1	5:17
7	Resurrected ruler’s daughter	9:18	5:21	8:40
8	Woman with hemorrhage	9:20	5:24	8:43
9	Two blind men	9:27
10	Dumb demoniac	9:32		11:14
11	Man with withered hand	12:10	3:1	6:6
12	Blind dumb demoniac	12:22
13	Canaanite woman with demon daughter	15:21	7:24
14	Epileptic boy falling into fire	17:14	9:14	9:37
15	Blind men near Jericho	20:30	10:46
16	Demoniac near Capernaum		1:21	4:31
17	Deaf dumb man, Decapolis			7:31
18	Blind man at Bethsaida		8:22		9:1
19	Young man in his funeral			7:11
20	Another woman with flux			13:10
21	Man with dropsy			14:1
22	Ten lepers			17:11
23	Official’s son				4:46
24	Lame man at Bethsaida				5:2

I cannot be sure of some of the classifications; item 23 might be the same as item 2, but I have erred on the side of caution in favor of fundamentalists; item 2 refers to a servant, item 23 to a son, which most of us believe could just be a garbled transmission of the account, but fundamentalists do not believe such a thing is possible in the Bible. I have omitted the famous account of Lazarus, since it was considered an example of a resurrection, not a healing.

The point here is that seven of the 24 healings were specifically described—in all the parallel accounts available—as the casting out of demons. This is 29 percent. If you count the stories separately, 14 out of 46 involve demons, which is 30 percent. That is, in roughly one-third of the healings, exorcism was involved. In one of them (14), clear symptoms of epilepsy are described.

And yet biology curricula at taxpayer-supported colleges and universities never include demonology. Never. Certainly not one-third of the courses, or one-third of any course, or even a single mention. Nor do medical schools. How can creationists put up with this? Why doesn’t the Oklahoma legislature pass bills that require OU Health Sciences Center to at least include demonology as one possibility to be mentioned in their courses about infectious disease and endocrinology and neurology? And psychology! Let’s not even get into psychology! All the things the Bible attributes to the spirit, psychologists attribute to the brain!

Lest you think that I looked through the Gospels just to find ammunition against creationists, let me assure you that I looked through them (I have read them several times) with great enjoyment. When I read about the life and sayings of Jesus, I am really uplifted. His words, even though processed by oral transmission for over two centuries before being written down, are astonishing and refreshing—in marked contrast to the grim negativity of the gun-toting modern fundamentalists, whom I believe would drive Jesus out of their churches. Maybe the fundamentalists should actually read Jesus’ words, which flatly contradict most of their political opinions.

You might want to read the Gospels. At least, how can you resist reading about the woman with the demon daughter?

Are We All Deluded?

Sam Kean’s new book, The Tale of the Dueling Neurosurgeons: The History of the Human Brain As Revealed by True Stories of Trauma, Madness, and Recovery, is a gold mine of stories about the weird things that our brains can make us do, everything from cortical blindness to alien hand and walking dead syndromes. In people with cortical blindness, the eyes and optic nerves work fine, but the portion of the brain that consciously interprets vision is impaired. The brain has a whole separate set of nerves that process the emotional response to vision, however; people with cortical blindness can therefore smile in response to another person’s smile even though they cannot consciously see it. In alien hand syndrome, a person cannot recognize their own hand—usually the left one—as being part of his or her own body; and in walking dead syndrome, the person cannot recognize the body itself as his or her own.

Perhaps most important, although not the most interesting story in the book, was the experiment that demonstrated that our brain’s conscious decision to do something occurred after the subjects had begun to do the action. That is, the brain’s decision was actually a post-hoc rationalization. This calls into question the entire concept of free will. It appears that we choose to do something only after our subconscious minds have decided to do that thing. Of course, this does not mean we have no conscious control over ourselves. Our conscious minds can prevent us from doing the things we have started to do; that is, however much free will is called into question, self-control is certainly real. As the author says, we may not have free will, but we have free won’t. Also, our conscious minds can create a general pattern of thought that, while it may not control every individual action, certainly influences our general behavior.

The main point of all these fascinating stories is, in the author’s own words: “But if the history of neuroscience proves anything, it’s that any circuit for any mental attribute—up to and including our sense of being alive—can fail, if just the right spots [of the brain] suffer damage…your actions, your desires to act, and your conviction of having acted can all be decoupled and manipulated.”

I have, through reading this book, come to understand myself better. Temporal lobe epilepsy includes the experience of auras that are religious in their effects and intensity—religious delusions. While religion does not consist only of delusion, it has been stimulated by delusion. Famous religious figures, such as the Apostle Paul, Mohammed, and Joan of Arc, and writers such as Dostoevsky to whom religion was of overwhelming importance, showed symptoms of epilepsy. Though I do not have epilepsy, I have some symptoms that suggest my right temporal lobe might be hyperactive in something of the same way as certain epileptics. For example, throughout my life I have had experiences of religious ecstasy. I also have to take an anticonvulsant medication that is prescribed, in higher dosage, to epileptics. And I have a mild case of polygraphia—the compulsion to write everything down, all day every day—that some epileptics also have. Finally, there might be a genetic basis for this; my paternal grandfather was religiously crazy. Somehow just knowing this makes me feel more comfortable inside my skin.

Kean’s book, like the books of Mary Roach, show that the best modern science writing is based on stories and are written to be fun. Filled with fragments and imprecise language, this book would make some science editors howl, but is exactly the kind of book that would make anyone want to learn more about science. This is the kind of science book that I have not yet written myself.

The feeling I bring away from Kean’s book is liberation. I feel no need to blame myself for feeling or believing things that may be outrageous, nor do I have to blame others for theirs. What we need to do is to override anything outrageous that our minds manufacture. The idea that we choose our beliefs rationally seems to be entirely wrong, even though reasoning is a contributing factor. As a scientist and educator, I feel liberation, because I do not need to actually convince or convert anyone to my way of thinking. What I need to continue doing is to provide information and opportunity that will allow my students and my readers to convert their thinking, should that prove possible. If I continue to provide information about the world and its history, humans and their history, and continue provoking new thoughts, I have done my entire job.