Last week, South Bend, Indiana mayor and Democratic presidential hopeful Pete Buttigieg said on a radio talk show that he supported abortion on demand right up to birth.
In a September 6 interview on The Breakfast Club, Buttigieg told host Charlamagne Tha God: "There’s a lot of parts of the Bible that talk about how life begins with breath."
A lot? Not really.
Do a search on the words "life" and "breath" (and derivations) on BibleGateway, and you come up with 15 verses. (I used the English Standard Version; other English translations may produce somewhat different results.) Of these, the majority use breath as a figure of speech representing life itself: for example, "Everything on the dry land in whose nostrils was the breath of life [i.e. that was alive] died" (Gen. 7:22). "Breath" also represents the shortness of one's life (e.g. Job 7:7), or the end of it (e.g. Ishmael, who "breathed his last and died" in Gen. 25:17). So we can dismiss these verses, as they neither prove nor disprove when human life begins.
That leaves us with three passages using the word "life" and "breath" that we can infer associate the beginning of life with the first breath.
In Genesis 2:7, "the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature." Of course, "the man" is not all men: specifically, it refers to Adam, the first man. He was made, not born: God fashioned him out of inanimate matter and breathed life into him. So Adam is a special case; his origin story is not typical of all human beings. We wouldn't argue that all women are made out of a man's ribs, just because Eve was made from one of Adam's, would we?
Perhaps Job 33:4 is more helpful to Buttigieg's argument. Elihu, Job's friend, says to him: "The Spirit of God has made me, and the breath of the Almighty gives me life." Here, at least, Elihu is a normal man, not the prototype of the human race. But note what he tells Job only a moment later: "I am toward God as you are; I too was pinched off from a piece of clay" (33:6). Neither Job nor Elihu were actually fashioned from clay. He is speaking poetically, not literally, about their common descent from Adam. So it's safe to say verse 4 is also figurative. This passage does Buttigieg no good, either.
We're left with Revelaton 11:11: "After the three and a half days a breath of life from God entered them, and they stood up on their feet." These are the two witnesses that prophesy to the world before the Beast kills them. Then, three and a half days later, they are miraculously resuscitated and raised into heaven. Revelation is a book of apocalyptic literature, meaning it couches its message in symbolism and metaphor. The whole book is, in fact, a supernatural vision, not something that has literally occurred in the real world. It is not a good idea to establish a firm point of doctrine based on this passage. Plus, like Adam, the two witnesses are a special case, not the norm.
I have seen one other passage used by the Left, for example on the Christian Left blog, in defense of the assertion that life begins with the first breath:
I looked, and behold, there were sinews on them, and flesh had come upon them, and skin had covered them. But there was no breath in them. Then he said to me, "Prophesy to the breath; prophesy, son of man, and say to the breath, Thus says the Lord God: Come from the four winds, O breath, and breathe on these slain, that they may live." So I prophesied as he commanded me, and the breath came into them, and they lived and stood on their feet, an exceedingly great army."
However, like the passage in Revelation, this one proves nothing. First, it's a vision: an image Ezekiel was shown that represented the restoration of the nation of Israel following its exile by the Assyrians around 722 BC. Second, even assuming for the sake of argument that these bones had real existence, then again, they were miraculously brought back to life. This is another special case, not the typical birth of ordinary human beings.
Buttigieg, who identifies himself as an Episcopalian, has gone to heroic lengths to rationalize his positions as the only acceptable option for professing Christians. All he does is betray the terrible theological foundations of so-called "progressive Christianity." His exegesis of the Bible is execrable. Worse, it's cynical. He seems to think that Christians are stupid and gullible, and all it takes to "guilt" them into line is to quote a verse or two from the Bible.
The Democratic Party has, for some reason, been labeled the "party of science" over and against, supposedly, the Bible-thumping, climate change-denying, women's healthcare-defunding Republicans. Science tells us when human life begins: a new, genetically distinct human being comes into being at conception. The unborn human organism is undoubtedly alive: it is organizes, adapts to its environment, grows and develops, consumes nutrients, and so forth. And it is incontrovertably human, because it has human DNA inherited from human parents. Why won't Pete Buttigieg and the Party of Science defend life based on scientific definitions? Because i's not about science, but politics. The Leftist political dogma of "reproductive justice"—a euphemism for abortion, which is neither reproductive nor just—trumps objective truth. Simple as that.
The Storm of War is, I would say, semi-chronological in its arrangement: each chapter covers a major campaign or facet of the war: the Battle of Britain, the Holocaust, the battle in the Pacific, and so forth, in rough chronological order. Not being an avid reader of history books, I don't know if this is the norm or just Roberts' particular method of presentation. To an extent, it made the book feel a little bit non-linear. But with a topic as extensive as WWII, could it have been done any other way?
Dr. John Montague has heard that Hill House, an isolated mansion with a history of violent deaths, is haunted. Wanting scientific proof of the supernatural, he rents the house and invites a small party of people, who have had some past paranormal experience, to live with him for a summer: Luke Sanderson, the heir to the house, Theodora, a free spirit, and Eleanor Vance, a shy recluse who has lived practially alone caring for her invalid mother. Within only a few days, they begin to experience strange events: mysterious noises, ghost sightings, and writing on the wall. Eleanor herself seems to be particularly targeted by the manifestations. The ghosts, if they exist, appear to be making a specific effort to communicate with her, and the house itself may be trying to possess her.
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