The Bible is Clear: UFOs Exist

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A short time ago, I happened upon only the second UFO I have ever personally witnessed. The object was an extremely bright light that would disappear and reappear in an instant. It would also jump great distances very quickly. There was no trace of man-made vehicles or debris anywhere in the area: just the lights. My wife and daughter saw this as well, as did many other people in the surrounding area. You can verify this here.

I saw my first UFO twenty-five years ago, as a child, while on vacation at Lake Erie. My entire family saw it—a circular object with lights, which hovered in one spot for hours until it utterly vanished. I have seen other objects/phenomena that may well have had an otherworldly origin, but nothing I feel strongly enough about to classify as such.

I know full well that many people do not believe in UFOs. I can understand the hesitation, even though the evidence is very strong in favor of their existence. That will likely be for another blog, however. For now, I am more interested in what the Bible says about the issue. I have come to find that deeply religious people are often more opposed to believing in UFOs than any other group.

This really puzzles me, because the Bible has quite a lot to say about the matter. More than that, it is pretty clear on what it offers.

The two Hebrew words we often translate as “chariot” are rekeb and merkabah. Rekeb, and its variants, is used a substantial 120 times in the Old Testament. Merkabah, and its variants, is used 44 times. When used, both words always make reference to an actual transportation device: a “vehicle,” if you will. In God Made the Aliens, I make the case that the term “chariot” is exactly equivalent to our “vehicle.”

We all know about the great chariots that the Egyptians used in chasing after the Jewish people during the Exodus. All the surrounding cultures had similar chariots, and most of the biblical references concern earthly transportation devices. It was the official term of the period for anything human beings rode in.

However, human beings were not the only intelligent entities who had chariots; these were not solely used to travel on the ground. In the case of the angels, chariots were flying vehicles. Don’t believe me? Let’s look at some examples.

Having royally frustrated the King of Aram (one of Israel’s enemies), the prophet Elisha and his servant found themselves surrounded by an Aramean army:

“Now when the attendant of the man of God had risen early and gone out, behold, an army with horses and chariots was circling the city. And his servant said to him, ‘Alas, my master! What shall we do?’ So he answered, ‘Do not fear, for those who are with us are more than those who are with them.’ Then Elisha prayed and said, ‘O Lord, I pray, open his eyes that he may see.’ And the Lord opened the servant’s eyes and he saw; and behold, the mountain was full of horses and chariots of fire all around Elisha” (2 Ki. 6:15-17).

Just like that—and in a flash—the angelic army appeared!

Interestingly, this is strongly connected to Jesus’ statement to his apostles (that they should sheathe their swords) when the Roman soldiers came to capture him: “Or do you think that I cannot appeal to My Father, and He will at once put at My disposal more than twelve legions of angels?” (Mt. 26:53) The angelic army that Elisha and his servant saw was likely the same group Jesus was referring to.

Some time before Elisha and his servant saw the angels, the prophet Elijah—Elisha’s spiritual mentor—was taken away to heaven, with a “chariot” accompanying him (2 Ki. 2:11). The incredible event caused Elisha to cry out, “My father, my father, the chariots of Israel and its horsemen!” (2:12)

Of course, most of us are aware that the prophet Ezekiel had an encounter with something strongly resembling a UFO. The account can be read here. Clearly, the prospect of spinning wheels, flashing lights, glowing metal, and plenty of fire (exhaust?), all allude to some type of flying craft. Throw the “four living beings” (pilots?) into the mix, and that conclusion seems inescapable.

Furthermore, both Isaiah 66:15 and Jeremiah 4:13 describe the Lord’s return with “fire” and “chariots.” David’s instructions to Solomon regarding how to construct the temple also involves these vehicles. 1 Chronicles 28:18 describes the cherubim on the ark of the covenant as being somehow connected to a chariot. The angels spreading their “wings” of course implies flight as well.  Visions of heavenly chariots also occurred, like in Zechariah 6:1-9.

What these otherworldly vehicles actually are, of course, remains somewhat of a mystery. However, we can have little doubt that they possess flying crafts of some sort. Prominent biblical figures saw them, wrote about them, and even physically encountered them. As the Bible explains things, they are real. Further, these crafts are tangible, just like the angels who pilot them.

It may be difficult for some of us to imagine that our most cherished text–one of the strongest foundations for belief in all the world–speaks about UFOs this way. But it does; it simply does. If we feel uneasy about this proposition, we can always close our Bibles and stop searching for the truth of the matter. That would be our only course of action, if we are going to believe in the Bible but reject what it says about otherworldly vehicles.

But that may not stop any of us from seeing a UFO–or should I say, a UFA (Unidentified Flying Angel)–as it hovers in the night sky, or streaks over our heads.

If you do happen to encounter one of these UFAs, kindly send my regards to the prophet Elijah.

If you found this interesting, please check out my other blogs on this site.

Looking for a new book to read? Click the links to check out my titles on Amazon: 

The Death Myth: Uncovering what the Bible Really Says about the Afterlife

God Made the Aliens: Making Sense of Extraterrestrial Contact

Spiritual Things: Exploring our Connection to God, the Angels, and the Heavenly Realm


Rossiter, Brian M. God Made the Aliens: Making Sense of Extraterrestrial Contact. Amazon, 2018.

Strong’s Hebrew Concordance.

The Feathered Serpent: Deity or Devil?

The people of Teotihuacan were an extremely interesting group, to say the least. Nowhere is this more evident than in their adoration of the “Feathered Serpent.” This mysterious creature—which was also popularly called Quetzalcoatl, by the Aztecs—grew to nothing short of god-like status to many people living near the pre-Columbian Americas (collectively referred to as the “Mesoamericans”).

But was the Feathered Serpent really a god . . . or was it a devil?

This entity was typically depicted as a long, serpent-like creature that possessed feathers (or wings) on various parts of its body. As the picture on this blog shows, the feathers are especially prominent around its head, making it somewhat resemble a lion. It is almost universally accepted that the serpent aspect is supposed to display its relationship to the  “earthly realm.” It moves along the ground like all other worldly creatures.

While putting wings on a serpent may seem very out of place, it actually makes a great deal of sense in this case. Like many other cultures of that day, the people of Teotihuacan believed they had been placed on Earth by “sky beings.” That is, entities from somewhere else in the cosmos were responsible for their creation. The feathers, or wings, prove that the Feathered Serpent also had supernatural powers and that it could ascend to the greater realm of existence. The Feathered serpent had roots in our world, and also in the world of the heavenly beings.

At the surface-level, the Feathered Serpent should have us scratching our heads a bit. It has to be remembered that communication across distant lands was far, far different in that day and age. There were no telephones or telegraphs, no airplanes or helicopters, or any of the like. There were also no known land bridges between the continents at that time, and few cultures (if any) were able to traverse vast oceans via ship. It was absolutely nothing like it is in modern times.

Yet, serpent figures were revered around the world by geographically separated peoples. Teotihuacan—which was located in the modern-day Valley of Mexico—is nearly 8,000 miles away from, say, ancient Israel. The people who were worshipping the Feathered Serpent lived on the opposite side of the world from the Jewish people of the day. Without question, the serpent is a tremendous character in the Bible as well. A serpent deceived Adam and Eve, causing sin to enter the world (Gen. 3). That same serpent is later identified as a horrible and treacherous monster (Is. 27:1). In due time, we came to understand that the serpent is Satan himself: a fallen, evil angel who possesses incredible power (2 Cor. 11:14, Rev. 20:2).

Homage to great serpents was also paid in Africa, Egypt, Asia, and even North America. Just a short drive from where I live, the Great Serpent Mound is evidence of the latter. It was constructed by the Adena culture, or perhaps an earlier group of Native Americans, to house their dead.

All of this becomes even more unusual when you consider Teotihuacan’s greatest architectural structures, and how they correspond to others around the world. I wrote about this extensively in this blog, and in God Made the Aliens.

There is an incredible difference here though: Mesoamericans deified the Feathered Serpent, while the Jewish people living in the Middle East viewed their serpent figure as the complete antithesis of God. The enemy of Yahweh and His people was thought to be a savior of sorts by the Aztecs, Mayans, and other groups.

This is where things get particularly interesting. The Temple of the Feathered Serpent—which is thought to have been built near the end of the 2nd century BC—has some really mysterious qualities to it. Beneath the pyramid is a series of interconnected tunnels, all leading to a three-chamber core in the center. The people of Teotihuacan sprinkled powdered pyrite on the ceilings, in order to create a “starry sky” appearance. On the ground were rigid carvings that mimic Earth’s terrain, and statues of people gazing at the stars above. Strangest of all is that the chambers were intentionally flooded with liquid mercury, in order to create a massive underground lake.

This was a very extensive process.

But why do all of that? What is the significance? It is believed that they did this to create a mini-cosmos in the depths of the ground: a miniature “underworld,” so to speak. The Feathered Serpent was thought to have come from (and to have preferred) this watery underworld, but was able to ascend or descend to all three great realms of existence: the underworld, the earth, and the heavens. It was thought to seamlessly slither (and sometimes fly) between the three locations.

That being the case, it had power over the whole universe.

Curiously, the Feathered Serpent was chiefly a figure of the underworld. It was a creature with its origins in death. Recall the Great Serpent Mound in Ohio, which was intended to house the dead. Moreover, many cultures—including the Mesoamericans—often made human sacrifices in order to appease the serpent god. Nothing short of human blood would satisfy its thirst. This theme is pretty consistent with all prominent serpentine figures across the world and throughout history (the Greek “Medusa” even comes to mind).

If we really think about it, the Judeo-Christian faith affirms these same ideas.

Does the Bible not depict Satan (the “great serpent”) as being connected to the underworld?

Does the Bible also not depict Satan as a figure of incredible power, who has a connection to the heavenly realm?

Is it not said that Satan is “roaming throughout the earth, going back and forth on it” (Job 1:7)?

In effect, isn’t the “angel of light,” as Paul called him (2 Cor. 11:14), connected to the same three major realms that the Feathered Serpent is: the underworld, the earth, and the heavens?

The parallels are absolutely unmistakable, if you ask me.

In conclusion, this shows us some very interesting things. The first is that there is a cross-cultural consensus that a powerful, otherworldly figure exists who is strongly associated with a serpent. The reasons offered for why the serpent figure is used vary, but there is no mistaking this point. This is further evidence that the same supernatural beings have visited the entire world. Not only do other beings exist, but they have shown themselves to us in many, many ways.

Second, it shows that this figure is also viewed as being strongly associated with dark or malevolent forces. While the Bible portrays this figure as the antithesis of good, and the opponent of God and His people, this same figure came to be worshipped by other cultures.

Third, it shows that the Feathered Serpent is more devil than deity. It is an evil entity that was able to convince a great many people to worship it as God, sometimes even demanding its followers to sacrifice their fellow man for its glory.

It pains me to say it, but the same force that propelled the worship of the Feathered Serpent in Teotihuacan is still very much at work in the world today. While the statues may not exist in plain sight, its power among the people certainly does.

In fact, the Feathered Serpent may now be showing its face in more ways than ever.


If you found this interesting, please check out my other blogs on this site.

Looking for a new book to read? Click the links to check out my titles on Amazon:

The Death Myth: Uncovering what the Bible Really Says about the Afterlife

God Made the Aliens: Making Sense of Extraterrestrial Contact

Spiritual Things: Exploring our Connection to God, the Angels, and the Heavenly Realm

Missing Verses: 15 Beliefs the Bible Doesn’t Teach




“Mythical Beasts: Blood for the Snake God.” S1E5.

Rossiter, Brian M. God Made the Aliens:Making Sense of Extraterrestrial Contact. Amazon. 2018.

A Flood of Evidence


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Like most of us who believe in the Bible, I have always thought that a massive flood once took place on our planet. It is true that I have gone back and forth at times on the matter. I have wondered if said flood literally encompassed the entire Earth, or merely covered the area that the ancient Hebrews regarded as the “world” or the “earth.” I have geared towards believing that the Great Flood actually only occurred near the ancient Middle East. I held to this largely for scientific reasons, but I shouldn’t have. As with almost everything else in science, the data about a great flood was sure to change. It was also fabricated to begin with.

I have come to believe that the entire Earth—every last bit of it—was once flooded. While the “scientific evidence” had me believing otherwise, that same evidence now has me thinking differently. Two things changed. The first was my realization of the extent to which marine fossils exist all over the world, from the highest mountains to the driest deserts. The second was the prevailing scientific ideas about how that actually happened. They are bad, and that is putting it mildly.

At more than 29,000 feet in height, the summit of Mount Everest is the highest point above sea level in the entire world. We have all heard of it, and some of us have heard of those who seek to someday scale the giant mountain. Far fewer realize that the remains of sea creatures have been found there. The remains of crinoids—marine animals that are a class of echinoderms (like starfish)—have been discovered on Everest. Larger and far more advanced creatures have been found on the Himalayas too, like the “world’s oldest whale.”

So, marine fossils clearly exist atop the very highest places on the planet. Most of us know that such relics have no business existing on of our most prominent mountains ranges. But ask the mainstream scientific community how that may have occurred, and you will be stunned. Their answer? The shifting of tectonic plates and the movement of the Earth’s crust. You guessed it: as these phenomena occurred, giant pieces of land literally burst forth from hundreds (or even thousands) of feet below the sea.

We now find marine fossils on the tops of mountains because they all once existed beneath the oceans. You know, where sea creatures live.

Putting aside the fact that something of that magnitude—a mountain anywhere near the size of Everest emerging from the sea—has never happened in recorded human history, there is another massive problem here. Simply put, most of our spectacular mountain ranges (like the Himalayas) are believed to be more than a billion years old. Sometimes, much older. Hmmm . . . the mountains are that old, but they existed beneath the sea when ancient whales, dolphins, and myriad other types of sea life were swimming around.

Something smells a bit fishy, if you ask me.

Considering the fact that whales, for example, are generally believed to have arisen around 55 million years ago, we have a giant issue on our hands. The whales arose 55 million years ago, but the mountains we have found them on came to exist around 65 (or so) million years ago. Math is not my strongest suit, but that is a separation of at least 10 million years, give or take. It seems to me that the whales would need to have existed before the mountain ranges did, if they were to have become fossilized on them. Right?

There is absolutely no way that marine fossils could exist on mountain ranges, if the mountain ranges came to exist millions of years before the sea creatures themselves! The mountains would have existed well before creatures like whales were ever around. Yet, whale fossils (and others) exist on our highest mountains.

I simply don’t see a reenactment of Free Willy, where a giant whale jumps 29,000 feet out of the water and lands on a mountain. But that’s just me.

More than that, we have found ancient whales, dolphins, large fish, and aquatic sloths in abundance in most of the world’s deserts. Chile’s Atacama Desert and the Pisco-Ica Desert are two very notable examples.

But how do we explain that particular phenomenon? That’s simple: a bazillion kajillion years ago, the Earth was a very different place. Our deserts were underwater. Our mountains were beneath the sea. Most of our seas were actually dry land. Waterfalls flowed up from the ground, and toilets even swirled backwards!

Oh, the stories our mainstream scientific community will tell us. Ask yourself this: do these explanations make sense of the marine fossils found all over the globe, from the driest deserts to the highest mountains? Or, might something else be just a little more logical: a little easier to swallow?

Perhaps our most basic intuitions are right on this one. Maybe the Earth was once covered with water because of a cataclysmic event; that is how the remains of deceased sea life ended up scattered almost everywhere imaginable.

But where have we heard that before?


For more about the Great Flood and a host of other interesting phenomena, see my new book God Made the Aliens



Connor, Steve. “World’s oldest whale is found in the Himalayas.” Independent. 22 December 1998.

Khot, Mishana. “Why Are There Fish Fossils High Up In The Himalayas?” The Weather Channel. 29 June 2018.

“Whale Evolution.” American Museum of Natural History.

“Why are there fossils on the top of Mount Everest?” Answers.

Hey Paul, what about the dead?

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One timeand one time onlya prominent figure in the Bible was asked specifically about what happens right at death. This person was the apostle Paul, and he was responsible for roughly half of the books in the entire New Testament.

Next to Jesus himself, Paul was the perfect person to ask to about such matters.

The believers at the church in Thessalonica, like a lot of us, were very concerned about what would happen to them at death. They were particularly concerned because many years had passed since Jesus’ resurrection and ascension, and there had been no sign of his return. Along the way, their fellow believers had passed from this world. We know this exact topic had come up, because Paul specifically addressed it in 4:13 (below). 

This situation led them to ask Paultheir spiritual guide and mentora very important and succinct question: what happened to all of the believers who have died

This was Paul’s chance; he could settle the debate once and for all, right here and now. But what would he tell them? These are his exact words:

“But we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope. For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus.  For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord, will not precede those who have fallen asleep. For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first.  Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord. Therefore comfort one another with these words.” (1 The 4:13-18, NASB)

The following is taken directly from The Death Myth, and it describes the significance of what Paul was telling them.

“If Paul’s perspective was that the human soul would enter into a conscious existence elsewhere after the death of the body, then it is worth wondering why he took such pains to not say that. Paul could very easily have said something like this:

‘But we do not want you to be uninformed, brothers, about those who have died, that you may not grieve as others do who have no hope. For we know that those who have died in Christ are already present with him, enjoying the heavenly existence that was promised to us.’

Clearly, the words in italics are my own and not Paul’s, but any statement of the sort would have clarified that the dead consciously reside in heaven (or elsewhere). I would suggest that if Paul had said such a thing, whether in this passage or another, then there would be no need to debate the nature of the interim period at all. But instead of attempting to discuss the dead in any sort of conscious way, Paul compared death to sleep. Moreover, Paul placed the entire basis of our hope in the afterlife in the future: at the return of Christ. It strikes me as odd that when the opportunity presented itself—and again, presented itself perfectlyto affirm that believers enjoy a conscious, heavenly existence at death, Paul clearly chose to go a different direction. If he believed that, he really blew the opportunity to say it! . . . it is certainly worth remembering that Paul was unwilling to openly state that the souls of the dead enter into a conscious existence after death, even when the opportunity to do so was slapping him in the face.” (pp. 19-20)

I find this to be fascinating. Where is the talk of becoming immaterial spirits after death? Where are the statements about realms for the dead, and life between this world and the one that is to come? Indeed, if that was Paul’s view on the matter, he really missed his chance to say it. He missed the best chance that anyone in the Bible ever had to say it.

There is no better example in all of Scripture to point to. The biblical view of the afterlife is all about the resurrection and the return of Christ. Like Paul’s words to the Thessalonians, immaterial spirits and interim periods should not enter the picture.

They simply aren’t a part of it.



For more on these issues, and a host of other interesting phenomena, check out The Death Myth. Also, see my new book God Made the Aliens.



Rossiter, Brian. The Death Myth: Uncovering What the Bible Really Says about the Afterlife. pg. 136.  iUniverse. Bloomington, IN. Copyright, 2018. Print.


Near-death Experiences: Evidence of What?

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One of the most interesting occurrences that are used to prove that we exist after death are near-death experiences (NDEs). If some aspect of a person survives at death, then the afterlife must be real. For anyone who has read my writings, it is obvious that I believe in what the Bible actually depicts as life after death—the new heavens and new earth.

Of course, NDEs are also used to prove something else: that we are souls who temporarily live in bodies. It is believed that what survives death during these events is really our immaterial souls, which have been “liberated” from these earthly tombs.

But do NDEs actually prove this view of the afterlife? Do they actually support the notion of a soul that can live apart from the body, or a biblical view of these matters? Personally, I don’t believe so. Here is a piece of what I wrote in The Death Myth concerning near-death experiences:

“Take the case of Howard Storm, for example. Storm, a former atheist professor turned Christian, received a lot of notoriety for his account of traveling to hell during an alleged NDE. In his book, My Descent into Death, Storm describes a horrific place of torment where some type of entities attacked and mutilated him . . . Another well-known example of a near-death experience is Colton Burpo’s account of seeing his deceased grandfather—whom he would later identify in a family photograph—during an emergency surgery. It’s worth noting that a very similar story, which is documented in the book, The Boy Who Went to Heaven, was officially denounced as a hoax in January of 2015.

Furthermore, NDERF (the Near Death Experience Research Foundation) has documented thousands of NDEs from across the globe. A short sampling of these otherworldly experiences yields no shortage of variation. In one account, we read about a woman who turned into a “golden orb,” and later proceeded to converse (in Orbese, I suppose) with other orbs before returning to her body. Another account described a man who flew around his city with an unknown companion before coming back to his body. Yet another story described a woman’s heavenly “playtime,” in which she jumped around on the clouds like a child before coming back to earth. Thousands of others could be mentioned, but the point should be clear enough.

While there seems to be at least a degree of continuity within some NDEs (like visions of tunnels, lights, deceased relatives, etc.), the problem is that such accounts are far too disparate to be taken as concrete evidence in favor of the TDP. One person reports having gone to heaven, another to hell, another to infinite darkness, another to a place resembling a hospital waiting room, and so on. Within these different locations, the type of existence recounted by the revived individual also drastically varies. Some claimed to have a body, others only a soul, and still others report all sorts of things in between (recall the glowing orbs).

Furthermore, some report to have seen Mohammed, while others saw Jesus, while still others saw the gods or goddesses of pagan religions, and all manner of other prophets and deities. While it would be rash to dismiss every person who claims to have had such an experience, it is also clear that not all of these realities can be valid at once” (pp. 41-42).

If you read my blog entitled “Afterlife Confusion,” you would recall the particular case I made there. I said that those who think the Bible tells us about an immediate afterlife (as a soul) are willing to throw competing examples together to prove it. Some go to heaven, some to hell, others go to Hades, and some venture to Abraham’s bosom or paradise; all are apparently supposed to prove that we will live as disembodied beings after we die. Of course, they actually don’t prove that at all. Instead, the “evidence” fights against itself, pointing towards no exact view of life after death.

This is an enormous problem for NDEs as well. How can seeing Jesus or Mohammed, going to a waiting room or hell, living as an orb or as a soul, and all of these variations, prove any particular view of the human soul or the afterlife? Should a Christian expect to encounter Mohammed, or to become an orb after death?

Put another way: can all of the doors really lead to the same room?

I am not trying to say that strange things do not sometimes occur at death, or that there are no documented cases where people were revived with knowledge of things they should not have known. Like UFO sightings or the many known attestations to miracles, some are undoubtedly true and some are undoubtedly not.

For my part, I believe the valid examples of NDEs are much better explained as visions. These can be seen in biblical events like John’s “in the spirit” moments of Revelation (1:10, 4:2), and in Paul’s heavenly experience in 2 Corinthians 12:2-4. God has caused the person to see or to know things they would not have known, rather than pulling an immaterial soul out to some literal location.

Many people hinge quite a lot on near-death experiences, and I have read many books seeking to prove their validity. Like many other things, there is a place for these events. But I would caution any of us on using them too fervently, and without the proper grain of salt.

After all, they seem to prove about every concept of the afterlife out there, not just a biblical one. Throwing them all together gives as much credence to Islam or paganism as it does to Christianity.

Is that the type of evidence we want to give to others?


Looking for a new book to read? Check out my books below:

God Made the Aliens: Making Sense of Extraterrestrial Contact

Spiritual Things: Exploring our Connection to God, the Angels, and the Heavenly Realm

Missing Verses: 15 Beliefs the Bible Doesn’t Teach

The Death Myth: Uncovering what the Bible Really Says about the Afterlife


Rossiter, Brian. The Death Myth: Uncovering What the Bible Really Says about the Afterlife. pg. 136.  iUniverse. Bloomington, IN. Copyright, 2018. Print.

Soul Damage: the Solution

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In the previous blog, I broached a very difficult subject. This is true in two major ways. First, severe brain injuries and disorders are horrible realities for both the people who have them and those who love them. Second, these issues show a glaring problem with the typical Christian view that we will go on to live as disembodied spirits or souls when we die.

That entire idea was built upon the Greek (and sometimes, pagan) view that people are really spirits with a bodily covering. “You” are an immaterial spirit or soul that happens to live in a body during this life. When you talk to someone, you are not really talking to the thing you see in front of you. Instead, you are talking to the being that lives inside that body. The “ghost in the machine,” if you will. This body keeps us (the soul) trapped inside of it until the day we die.

In some sense, the body is a temporary and restrictive tomb for the soul.

But as I said at the end of my writing, “If someone gets hit hard enough in the head, their soul changes. Why should that be possible?” If I am actually the soul living in my body, why would a physical injury change who I am? The same would apply to any type of disease that can affect the brain in powerful ways.

On that note, it’s interesting to wonder why the body can die in the first place, since the soul within it is alleged to actually be the “living you.” The notion that you are an immaterial being that is presently getting packed around in an outer shell (the body) makes less and less since the more you think about it. It really does.

Let’s look at this practically. When we communicate with people, we don’t think we are talking to the soul inside that person; we believe we are literally speaking to that physical person before us. Right?

But what if there is no separate “being” inside of that body? What if the soul is not like that at all? What if the soul is like everything else we understand in our world?

What if the soul is more like a type of information? Not a little you. Not an immaterial version of you. Not some person that is trapped within the body, or any of the sort.

The soul is the information of your life.

Consider this: information drives everything in existence. Your computer, Kindle, smartphone, you name it, are all powered by information or data. This is why I repeatedly say that the body and the soul work very much like the hardware and the software of a computer. Both are necessary pieces, and neither can function without the other.

As the esteemed philosopher of science, Stephen Meyer, tells us, information explains everything about who we physically are:

“After the early 1960’s, further discoveries made clear that the digital information in DNA and RNA is only part of a complex information processing system—an advanced form of nanotechnology that both mirrors and exceeds our own in its complexity, design logic and information storage density.”

In other words, all of your genetics is written in a type of code (hence the term, “genetic code”). Everything that is expressed in your physical body—from the color hair or eyes you have, to the types of diseases you are predisposed to—is determined by an informational code. If you don’t believe me, go send your DNA to 23andMe. You cannot imagine just how many things are determined by your genetic code (information)!

By far the most interesting thing about information is that it is real, but it is not in any way tangible. I pointed this out in the book, when I said:

“As we are all aware, we cannot hold information with our hands; information is simply not a tangible reality. Yet, it powers our world and indeed the universe around us. It runs our computers, powers our digital devices, explains our languages, codes for our DNA, and so much more” (pg. 127).

You may see where I am going with this. The soul is actually information. As I call it, it is “identity information.” The soul is our characters, our personalities; it is what makes us “us.” This changes over time, as our lives progress and we accumulate information. Clearly, our personalities change as time goes on.

In some sense, the soul is the data of our lives. This data begins to develop at conception (I believe) and ceases to develop at death. You are the sum of your life’s experiences!

The informational code written in our genetics primarily determines our physical existence, and the informational code we call the soul primarily determines our identities. But clearly, the two work and function together.

As strange as this may sound at first, it is consistent with everything else in reality. Perhaps more importantly, this gets us out of that nasty little problem I spoke about in the last blog.

Traumatic brain injuries and the various forms of dementia change us because these issues alter both our physical and spiritual information. Our life’s data has changed, not some immaterial being within the body. Again, that type of  “soul” should remain unchanged by physical damage!

When the physical brain is disturbed, it naturally changes the immaterial information associated with it. When the body changes, “we” change. That is why a perfectly normal adult can become a perpetual child after a major car accident, and why a brain disease can turn someone into a completely different person in an instant.

All of this information (the soul) will return to God at death, when the breath of life leaves us. At the resurrection, when God provides our perfected bodies, He will reunite the soul with a body that is fit to live for the rest of eternity.

Between death and the resurrection, there is no life. There is no immaterial being that goes on to live by itself. There is no living “you” inside the body.

But there is plenty of identity information.


Thank you for reading! If you found this blog interesting, please see all the other posts on this site. You can purchase The Death Myth by clicking here.




Meyer, Stephen C. “Not by chance: From bacterial propulsion systems to human DNA, evidence of intelligent design is everywhere.” Discovery Inistitute. Dec. 10, 2005.

Rossiter, Brian. The Death Myth: Uncovering What the Bible Really Says about the Afterlife. pg. 136.  iUniverse. Bloomington, IN. Copyright, 2018. Print.

Soul Damage: the Problem

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Alzheimer’s disease and other forms of dementia are truly ugly realities. They can strip people of their relationships, their dignity, and even their identities. There are few things worse than having to watch a loved one deteriorate, ultimately forgetting who you even are.

Many of us know the physical effects of these types of diseases, but have you considered the relevance this has on the afterlife? Strange as it is, debilitating brain issues actually pose quite a problem to some of the most popular beliefs about the hereafter.

I recall a childhood friend I once had, and the horrific car accident his mother endured during his youth. My friend’s mother went from being an attractive, intelligent, charismatic person, to being a perpetual child in an instant. She lost her adult thinking capacities, and even her physical appearance drastically changed after the traumatic brain injury she received. First and foremost, this was truly tragic. Chances are, many of you reading this have seen something of the sort in your lifetimes.

But think about how strange this type of thing is. Someone sustains a serious brain injury, and their personality is forever changed (in this life, at least). In other words, a physical injury to the body results in a spiritual change in the person. The person has undergone nothing other than “soul damage.”

I don’t know about you, but that fact doesn’t make much sense to me. The most popular Christian (and others) belief about human existence is that we each have a soul that lives in union with a body. “We” are immaterial souls, and we live in physical bodies.

If that is true, why would a physical injury alter the immaterial soul? Why does a car wreck or a brain disease/injury completely change our personalities? Shouldn’t the soul be, well, immune to physical damage? You would surely think so. But on the popular view, it is not.

This is not the only problem, either. This brings up a major question about who we are in the afterlife as well. To further explain the problem, I have included a brief selection from The Death Myth.

“What, or who, exactly is it that is supposed to be going to heaven? It can’t be the body; our bodies will end up in either crematoriums or caskets. If it is not the earthly body that goes on, then it must be the soul.

While this may seem like a simple observation, it opens the door to some of the most difficult questions we could ever imagine. When a person has lived well into adulthood before passing away, his or her identity has been extensively developed prior to their departure from this world. But what if someone dies, Lord forbid, prematurely? The person—body, soul, identity, and all—someone is as a child is drastically different than the person they are as an adult.

You may already see the problem here. Who “we” are depends stringently upon how long we have lived and what has occurred during that time. I was different at five years old than I later was at ten years old, and different at seventeen than at thirty, and so forth. So were you. So is everyone. The unavoidable question, then, is this: what version of “us” goes on into the afterlife? Are some eternally destined to be perpetual, immature six-year-olds? Will those who tragically die before reaching adulthood remain as children forever? Will those who succumb late in their lives to devastating mental illnesses like Alzheimer’s disease or the various types of dementia carry that version of themselves into the next age?

Make no mistake about it: these questions present all of us with a number of very difficult considerations, and it would be an act of sheer hubris to suggest that I have all of the answers to these problems. But even the basic observation that the nature of the human soul—the component of our personal identities—is inextricably connected to the human body and our various substantive circumstances indicates something extremely important. Specifically, it reveals to us that any view that treats the human soul as the “real being” or the human body as something of secondary importance fails to adequately account for this connection.” (pp. 127-128)

In short, there are two major problems if we believe that the soul is the immaterial “us” that lives in a body. You know, the thing that will supposedly go live by itself after we die.

The first is that physical circumstances can radically change the soul. If someone gets hit hard enough in the head, their soul changes. Why should that be possible?

The second problem is that the person you are at the end of your life would also be the person that goes on to the afterlife. If I pass away with Alzheimer’s, and I am my soul, then I would carry that status after death. At the least, I would live like that during the “interim period”—the time between death and the resurrection.

To me, none of this adds up. The view most of us have been taught—that we are really souls who temporarily reside in bodies—just doesn’t seem to work. Is there any possible answer to this dilemma?

I believe there is. But that will have to wait until next time.

Thank you for reading! If you found this blog interesting, please see all the other posts on this site. You can purchase The Death Myth by clicking here.

Afterlife Confusion

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Did you know that, before anyone was called a “Christian,” they were simply called those of “the way”? The way, of course, was supposed to be the way of Jesus. It was also supposed the be the way of truth. Above almost anything else, Christians are supposed to be truth-seekers. We are asked to follow the truth wherever it leads, even if that sometimes puts us in uncomfortable territory.

It was that recent realization that brings us to the topic of this blog. One of the biggest reasons why I believe that many of us are wrong about the afterlife is that the we often contradict ourselves on this issue.

Notice I said we, and not the Bible.

The fact is, everyone who thinks that we possess (or are) a soul that will go live by itself after death has to deal with a major problem—the Bible offers several different ways this might happen: several different places, and several different types of existence.

The first is thought to be a place for the blessed deceased. The Bible talks about heaven, “paradise,” and “Abraham’s bosom” as being locations for fallen believers. Wait, that’s three different descriptions! Which is it?

Many people have made the case that these are just synonyms for one another: that these are all the same location. In The Death Myth, I discuss all three in great detail, and explain why that is not the case. However, I don’t need to do that in this blog. The fact that there are three possibilities is all I need to say for now.

What about the unsaved, the non-believers, or what have you? Well, the Bible speaks of two different realities for these people as well: Hades/Sheol and hell. If you are wondering, the answer is no. Hades/Sheol and hell are not the same thing: not by a longshot. Sheol is the Old Testament description of “the grave,” and is simply the abode of the dead. It was not thought to be some realm for conscious souls.

Hades is a Greek concept (and a Greek god), and it is essentially the New Testament version of Sheol. Hades is the abode of the dead and, outside of Greek thought, it was not believed to be a place for conscious souls, either.

When talking about hell—the place of destruction and separation from God—the New Testament writers spoke of “Gehenna.”

The term Gehenna was derived from a valley to the south of Jerusalem, where idolatrous Jews had sacrificed their own children to the false god, Molech. After that time, it was thought to be cursed, and became a continuously-burning garbage dump. Nice place!

Jesus spoke of Gehenna often, and it was definitively the place where there will be “weeping and gnashing of teeth.” In the truest sense, Gehenna is what we think of as “hell.”

OK, so what is the point? My point is very simple: if we are to believe that deceased people go on and live as disembodied spirits, we must also accept that the Bible would be sending us mixed messages. Maybe you go to heaven. Maybe you go to hell. Maybe you go to Sheol/Hades. Maybe you go to Abraham’s bosom or paradise.

See the problem?

The deceased cannot go to all of these places at once, because they are different places! This reminds me of the scarecrow on The Wizard of Oz. When Dorothy is trying to figure out which road to travel, he points out several paths that she might take. Finally, he simply crosses his arms and points in opposite directions. This is what the Bible would be doing, if we believe in disembodied existence after death.

We would have an incoherent view on our hands. Many people unknowingly do already.

So, what is the alternative? The other path we can take is to understand that none of these destinations are intended to be locations where we will go after we die. The Bible is not telling us about a literal labyrinth for dead spirits (as many Greek viewed Hades to be), or that we will go to either heaven or hell immediately after death.

It is true that the Bible often uses imagery and parabolic language to teach moral lessons about the afterlife, perhaps most notably in the parable of the Rich Man and Lazarus. However, parabolic language is not meant to be taken at face value. It does not show us what literally happens at death.

In closing, the Bible is also clear that there really will be an afterlife for both the saved and the unsaved. The unsaved will end up in Gehenna, that dreadful place previously discussed, with Satan and the demons. The repentant will end up in God’s newly created world, the new heavens and new earth. But both of these things will happen after Christ returns, and both will be places where we live in bodily form.

In the meantime, we “sleep.” We are unconscious until the resurrection. Daniel 12:2, John 11:11, 1 Thessalonians 4:13-18, and many other biblical passages, make this clear. After we take our last breaths on this earth, we will take our first breaths on the new one. But there will be no time spent in some interim world.

If we are willing to follow the evidence wherever it leads, we will keep from twisting the biblical message into knots. At the same time, we will also have a much clearer view of reality.



Thank you for reading! If you found this blog interesting, please see all the other posts on this site. You can purchase The Death Myth by clicking here.

Where I Find My Heaven

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(I have attached an accompanying song with this blog)

It’s one of the central purposes of the Christian faith. It’s the end-game of the whole enterprise, so to speak. One day, after we die, we will make it to those beautiful “pearly gates.” One day, we will make it to heaven.

Without question, going to heaven is a worthy goal to have. Or, it would be a worthy goal . . . if it were actually what we should be hoping for. But it’s not.

Dying and “going to heaven” is not what the Bible depicts as the final horizon for believers.

More than that, it’s not even the place we will go between death and the resurrection. It’s not even a “temporary stop,” so to speak. My entire case for that view is laid out very clearly in The Death Myth.

So, if heaven is not the goal, what exactly is? I mean, didn’t Jesus come (in part) to provide a way that we could live with him for the rest of eternity? Yes. Unequivocally, YES.

But he had in mind something different than many of us do. While a lot of churches are preaching about living in heaven as some type of disembodied spirit, the Scriptures have always told another story.

The real goal is not heaven, but a remade creation. We should be hoping for what will really be awaiting us: a new heaven and a new earth. While both God and the angels live in a realm of existence that we call “heaven,” it is not for us. Heaven is for them, and them alone. However, we are heading to the same place that the angels are: to the same place that God Himself is heading towards. We look for a world where,

“There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever” (Rev. 22:5).

There is even more to this. Despite the obsession with living as immaterial souls or spirits when we die—which is an idea that comes much more from ancient Greek philosophy than from biblical testimony, I have to add—the Bible is crystal clear that the afterlife is a tangible thing.

We will have bodies. We will not be immaterial “spirits.”

The apostle Paul—who authored nearly half of the books within the New Testament—was absolutely emphatic about this, when he dealt with a group of Christians (the Corinthians) who believed that the goal was to get rid of these useless bodies and live as spirits. To that notion, he offered the following advice:

“Earthly people are like the earthly man (Adam) , and heavenly people are like the heavenly man (Jesus). Just as we are now like the earthly man, we will someday be like the heavenly man.

What I am saying, dear brothers and sisters, is that our physical bodies cannot inherit the Kingdom of God. These dying bodies cannot inherit what will last forever.

But let me reveal to you a wonderful secret. We will not all die, but we will all be transformed! It will happen in a moment, in the blink of an eye, when the last trumpet is blown. For when the trumpet sounds, those who have died will be raised to live forever. And we who are living will also be transformed. For our dying bodies must be transformed into bodies that will never die; our mortal bodies must be transformed into immortal bodies” (1 Cor. 15:48-53, NLT and my emphasis)

We are never getting rid of bodily existence. Instead, God will replace our fallen bodies with incorruptible ones.

And we will go on to live in heaven at that point, right? Nope. Once again, we will not. The book of Revelation explains the type of place we will inhabit—the new heavens and new earth.

“Then I saw ‘a new heaven and a new earth,’ for the first heaven and the first earth had passed away, and there was no longer any sea. I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I heard a loud voice from the throne saying, ‘Look! God’s dwelling place is now among the people, and he will dwell with them . . . He who was seated on the throne said, ‘I am making everything new’!” (Rev. 21:1-3, 5 NIV)

A new creation: a new heaven, and a new earth. There, we will live with God and His angels, apart from sin, death and suffering. And we will do it with, guess what, new bodies. My hunch is, so will the angels and even Jesus himself (because they already do).

I don’t want to die and go to heaven—I would rather have what God has promised us.


Thank you for reading! If you found this blog interesting, please see all the other posts on this site. You can purchase The Death Myth by clicking here.