Christianity and the Charge of Pagan, Hellenistic, and Gnostic Syncretism

The internet and popular literature are awash in false charges that Christianity is the result of pagan, Hellenistic, and/or Gnostic syncretism.

A simple internet search and cursory perusal of public sharing sites yield manifold examples of profound error and many are being misled today as a result. A growing body of atheists and people adhering to neopaganism or false religious systems are propagating this information usually due to their own misunderstanding and deception but some are propigating the error knowingly on purpose.

During a period roughly spanning 1890 to 1940, scholars often alleged that New Testament Christianity was heavily influenced by Platonism, Stoicism, the pagan mystery religions, and other movements in the Hellenistic world. Other scholars carefully qualified these assertions and, as a result of their careful research, a large body of scholarly books and articles were written firmly rebutting these allegations as false assertions. It is understood among the world’s theologians and scholars that Christianity was not influenced by these other worldviews. Yet even though it is commonly understood in Biblical and classical studies how weak the old case for Christian dependence is upon Greco-Roman paganism, Hellenism, and gnosticism, some modern revisionists and a host of misinformed and deceived people, for reasons other than truth seeking, continue to circulate the false assertions.

Examples include information based on texts such as the late E. A. Burtt’s argument that the theology of Paul was dependent on ideas borrowed from the Hellenistic world, Thomas W. Mrica’s work, and W. T. Jones’s textbook ‘The Medieval Mind’ in which Jones spends the first two chapters reiterating many of the old arguments about Christian dependence on the pagan mystery religions or on Hellenistic philosophy in a one sided discussion which completely ignores the fact that 19th and 20th century scholars already settled the discussion against assertions of Christian syncretism.

Because of this and the large accumulating body of popular literature asserting inaccurate information on the internet, both the public at large and the contemporary student need to be reminded of the older debate and the conclusion reached by almost all scholars, past and present, that these assertions are patently false.

Nash (2003) points out that while Christianity and Greek philosophies, as systems; have no elements in common, the Christians, as people, often held pagan ideas. Being converted from paganism it took time for them to shed their previous thinking styles. So it is no surprise that some engaged in apologetics making use of the Platonism or Stoicism they had been raised with. However, this they did accomplish and a purely Christian Nicene Creed came into being.

That creed has been consistently reinforced by subsequent creeds right up to the present. When revisionist scholars looking to undermine Christianity or make a name for themselves come along and assert gross untruths based on supposed parallels, they do a disservice to authentic history. When untrained people perpetuate the false assertions, they do as well.

"Since the New Testament was written in Greek, it uses words found in pagan writings .... But the point in question is not the use of words but the occurrence of ideas. ... One cannot forbid Christian writers to use common words on pain of becoming pagans."

He points out that when revisionist scholars assert that because a New Testament writer used terminology prominent in some pagan philosophy or religion this somehow proves his dependence on the pagan usage they are setting up a straw man argument that is simply incorrect. Even the presence of real parallels between the New Testament and pagan literature never proves dependence. From an authentic systematic theological examination perspective, these assertions of pagan influence are patently false.

Nash (2003) shows that Christians assert instead that God dictated His revelation to human authors whose writings merely reflect their distinctive backgrounds and education stating:

“It is one thing to discover that a New Testament writer like the anonymous author of the Epistle to the Hebrews was familiar with Hellenistic philosophy. But this interesting bit of biographical information does not prove that the writer was actually influenced by some alien system or terminology.” (p. 7).

Furthermore, it is important to discern between different senses of the vocabulary influence and dependence. As Nash states, “A casual disregard of these distinctions is responsible for much of the misinformation and faulty reasoning present in many discussions of the alleged Christian dependence on pagan sources” (p. 8).

He explains one tactic revisionists use when they take B is dependent on A so therefore A is a necessary condition for B meaning that if a writer had not first known or believed A, he would never have come to know or believe B. Completely disregarding everything that doesn’t support their error they then use this theory of dependence to extrapolate that Paul would never have thought of making up a dying and rising savior-god such as Jesus had he not first become aware of similar thought in pagan religion.

This sort of faulty reasoning combines with a bias that Geisler (2003) describes as follows to perpetuate the false view that New Testament revelation could not have come from God and must have derived from other sources:

“Unmistakably, however, is the commonality of a consistent and persistent anti-supernaturalism that attacks orthodox Christianity at its core. If miracles do not occur, then the Bible is unreliable and historic Christianity is not credible. On this unjustified premise modern liberalism is based. Its view of Scripture, then, is as faulty as its view of miracles. Of course, the Bible cannot be a supernatural revelation of God if there are no supernatural events. Some form of negative biblical criticism thus becomes necessary” (p. 348).

The Greco-Roman culture was mostly Hellenistic at the time of Christ and peoples and nations of the Mediterranean world were united by a common government, law, language (e.g. Greek) and an increasingly common culture enabling trade, travel, and communication. But individualism was present in ways it had not been prior to Alexander. While it is true that a trait of the Hellenistic world was syncretism, it is not true that Christianity was a result of it (Nash, 2003).

“Christianity began in a world in which the spirit of syncretism was king. Students of the history of philosophy know that gradually, during the Hellenistic age, most of the walls between the major philosophical systems began to break down. This is especially true in the case of Platonism and Stoicism from about 100 B.C. to A.D. 100. There was little to prevent an especially religious person from worshiping any number of gods that belonged to an equally large number of religions” (p. 12).

The problem arises when some revisionists uncritically assert the general eclecticism of the age is proof that early Christianity was a syncretistic faith. Christianity was exclusive teaching only one true God with all others false and those who worship them lost. It taught there is only one mediator between God and man and that is Jesus Christ God’s son whom any seeking to approach God must go through with all other ways closed and those who attempt any other way lost. Christianity was an exception to the syncretism and inclusiveness of the Hellenistic age.

“Christ appeared at the time when all the striving and hopes of all peoples were converging to a focus, when the vast majority of mankind were hungering for religious support, when East and West had been wedded, when men were expecting a new era, when the philosophy of Greece and the religious consciousness of the Hebrew were pointing toward a new revelation. Christ came at the one time in history when all civilized nations lived, as it were, under one roof, when the happiness of mankind depended on the will of one, when all were able to communicate in one language, when men were unanimous as to the perils and needs of the world, when there was peace on earth” (p. 12).

Christianity was exclusive offering one way of salvation and it is irresponsible for proponents of an early Christian syncretism to dismiss disliked portions of the Gospels on the grounds that they result from a Hellenistic influence on the Gospel writer. For example, if one approaches the New Testament with a worldview of atheism, the presence of a miracle in the text then is easily dismissed as Hellenistic myth; if they dislike the Christian exclusiveness regarding atonement, they write it off to an intrusion of Hellenism into the text; and so on and so forth recklessly mistreating every aspect of the text that offends them.

The author has personally had these types explain to him that Paul must have been a homosexual struggling with a homosexual “thorn in the flesh”, using similar reasoning, and all sorts of nonsense erroneously impressing their own prejudices and biases onto the text. The author recommends reading Samples (2007) ‘A World of Difference: Putting Christian truth-claims to the worldview test’ paying attention to part one for more information on how formal reasoning is used amongst scholars to derive accurate and proper conclusions.

Philosophy immediately preceding the life and death of Jesus was transitional. Platonism and stoicism, for example, of this period are just a transition from a more important past to a more important future. Aristotelianism, Epicureanism, and even Pythagoreanism had relatively minor followings. These systems are all very different from Christianity and alleged parallels are easily explained (Nash, 2003).

For example, it is often claimed that the writings of the apostle Paul show Platonic dualism. They do not. The scholars that asserted Pauline dependence on Platonism all claim this. Paul never taught that his body was evil or the source of his sinning claiming instead that people are born with a sinful nature in need of redemption and bodily resurrection to glory in an environment where all matter is not inherently evil and all spirits are not inherently good. This has no parallel in pagan usage being derived from Hebrew scripture (Nash, 2003).

The same goes for Stoic influence. Though only late stoic manuscripts remain, the stoics were pantheists who believed God has no personality, free-will does not exist, the world keeps repeating itself (a cosmological error similar to that in Hinduism), etc… It is important to note that phrases such as "the will of God" meant something very different to a pantheistic Stoic than it does in the context of New Testament theism (Nash, 2003).

While Paul quoted from Stoic writers in his famous sermon on Mars Hill in Athens (Acts 17) in attempting to communicate to them, using language they understood something of the one true God, it is an exaggeration to assert anything more. Seneca’s ethic is repulsive to Pauline Christianity as it is totally devoid of genuine human emotion and compassion and there is no place for love or pity or contrition lacking repentance, conversion, and faith in God. When Stoic writers use phrases like "imitation of God" they have nothing in mind resembling the New Testament God and the New Testament, and when viewed properly do not appropriate any Stoic ideas.

A number of scholars have claimed that the New Testament concept of Logos, prominent in the Fourth Gospel and other Johannine literature, was borrowed from either Philo or Alexandrian Judaism. They mistake its usage in the New Testament.

"The word Logos is the term by which Christian theology in the Greek language designates the Word of God, or Second Person of the Blessed Trinity. Before St. John had consecrated this term by adopting it, the Greeks and the Jews had used it to express religious conceptions. The Logos has not for him the Stoic meaning that it so often had for Philo: it is not the impersonal power that sustains the world, nor the law that regulates it; neither do we find in St. John the Platonistic concept of the Logos as the ideal model of the world; the Word is for him the Word of God, and thereby he holds with Jewish tradition, the theology of the Book of Wisdom, of the Psalms, of the Prophetical Books, and of Genesis; he perfects the idea and transforms it by showing that this creative Word, which from all eternity was in God and was God, took flesh and dwelt among men. This difference is not the only one which distinguishes the Johannine theology of the Logos from the concept of Philo, to which not a few have sought to liken it. The Logos of Philo is impersonal, it is an idea, a power, a law; at most it may be likened to those half-abstract, half-concrete entities, to which the Stoic mythology had lent a certain personal form" (para. 1, 11, and 12).

Regarding the mystery religions themselves, comparative mythology which finds casual connections between everything while tearing down solid barriers, bridging unbridgeable chasms, making spurious claims from disparate combinations, etc…. are simply bad scholarship that must be rejected.

“By such methods one can turn Christ into a sun god in the twinkling of an eye, or one can bring up the legends attending the birth of every conceivable god, or one can catch all sorts of mythological doves to keep company with the baptismal dove; and find any number of celebrated asses to follow the ass on which Jesus rode into Jerusalem; [etc… etc… etc…]” (p. 108).

The magic wand of comparative religion wielded by revisionist atheists triumphantly eliminates every spontaneous trait in any religion while scholars who understand them far better asserting the mystery religions exercised little if any substantive influences on early Christianity are simply ignored. For authentic modern scholars, the subject was settled in the 19th century and considered a dead issue. Despite the issue being settled in the favor of authentic Christianity, deceived modern atheists and neo-pagans today are attempting any length to revive a discussion that was long since settled posting erroneous information and making spurious claims in popular, not to be confused with scholarly, publications and all over the internet deceiving many.

The worst simply run false assertions out of context together in a linear timeline presenting a completely false presentation of both history and Christianity claiming Christianity is, in fact, simply another mystery religion built from pieces of other mystery religions which amounts to nothing more than a fanciful invention. Other’s then repeat them and as a final act of reckless madness they cosign each other’s falsehoods. Unscholarly people deceived by their own or other’s misinformation and their own prejudice are completely out of step with the tide of relevant contemporary scholarship. As Nash (2003) states:

“We must analyze the biblical writing to see if the author's Christian beliefs have been shaped by, or derived from, the non-Christian parallel. Hugo Rahner declares that even if early Christians like Paul did borrow ''words, images, and gestures from the mysteries, they did so not as seekers but as possessors of a religious substance; what they borrowed was not the substance but a dress wherein to display it. Commitment to a high view of Scripture is not at all inconsistent with saying that biblical writers could have adapted language and ideas from their culture for the specific purpose of explaining and communicating the Christian message. Contemporary missionaries do this all the time” (p. 112).

Although Roman gods like Jupiter and Vesta drew many followers, it was the mystery religions (like those of Bacchus and Isis which originated with wine making, involved plays, and phallic processions) with all their darkness and perversion that captivated the empire. The mystery religions themselves were distinct religions in the first century which often included drunkenness and orgies seeking deep symbolic significance in the natural process of growth, death, decay, and rebirth. They stressed a "higher knowledge" associated with their secret ceremonies. The mysteries had little if any use for doctrine or correct belief. They were primarily concerned with the emotional state of their followers (Nash, 2003).

Many of the publications that purport to find signs of an early Christian dependence on the mystery religions repeat a number of fundamental errors. In many cases they ignore important differences between different cults or between different stages of the same religion so as to suggest too great an agreement among the mysteries. Sometimes they go so far as to imply that the Hellenistic world contained but one basic mystery religion. They often misinterpret accurate archaeology. Often they use careless language first using Christian terminology to describe pagan beliefs and practices and then marveling at the awesome parallels that they think they have discovered. Oversimplifications and exaggerations (especially regarding the notion of rebirth in certain mysteries) in this literature are in error.

For example, we never find Christianity borrowing from a mystery religion but we find the opposite sometimes is true. This cannot be used to show Christianity was influenced by the mystey religions. The chief rival of Christianity in the second century AD, the pagan mystery cult Mithras in Rome, copied sacred Christian rites and perverted them. Martin, Rische, and Van Gordon (2008) quote Justin Martyr in 150 AD stating:

“For the apostles, in the memoirs composed by them, which are called gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He ahad given thanks, said, “This do ye in remembrance of Me, this is My body;” and that, after the same manner, having taken the cup and given thanks, He said, “This is My blood;” and gave it to them alone. Which the wicked devils have imitated in the mysteries of Mithras, commanding the same thing to be done. For, that bread and a cup of water are placed with certain incantations in the mystic rites of one who is being initiated, you either know or can learn” (P. 107).

Consider the myth of the Isis cult concerning Osiris where Osiris was murdered by his brother Seth who then sank the coffin containing Osiris's body in the Nile. Isis discovers the body and returns it to Egypt. But Seth gains access to the body of Osiris dismembering it into fourteen pieces which he scatters widely. Following a long search, Isis recovers each part of the body and Osiris comes back to life. That’s the myth in a nutshell. But along comes the revisionist and begins projecting their bias into the story choosing words than never existed in the original story calling it a “resurrection “even rewriting the myth to incorporate a “resurrection” after a “baptism” in the Nile and then hijacking history to attempt to tie it to Christianity.

The early Christian church met and skillfully refuted these “rising savior myths” arguing that they had no relation to Jesus Christ, even as an archtype, since most of them died and did not rise again. They are from multiple cultures and seldom have much at all in common. Unfortunately, Christians today regularly encounter a resurrected form of this argument without any primary sources to support their claim. The eyewitness testimony of the apostles to the person and teaching of Jesus Christ provide a rock solid foundation for the defense of the Christian faith in the face of rampant pagan license. It is important to first separate the historical Jesus from the pagan saviors. Jesus is a historical person whose life is detailed in authentic accounts such as the gospel of John whereas the pagan saviors are myths.

It’s grievous scholarship to fabricate falsehood and then propagate it and that’s exactly what we see these revisionists engaging in as they actively seek parallels that don’t exist in the cult of Cybele and Attis, The cult of Mithra, etc… As the author has shown, the mere fact that Christianity has a sacred meal (or baptism) is no proof of pagan dependence whatsoever. Ceremonial washings that antedate the New Testament have a different meaning from New Testament baptism. Etc… Martin, Rische, and Van Gordon (2008) do an excellent job of refuting any Christian dependence on pagan mystery religions chapter four titled ‘Ancient Paganism.”

Early Christianity is an exclusive historical monotheistic religion (deriving from an earlier Hebrew belief system) with a definitive body of doctrine asserting that the death and resurrection of Christ happened to a historical person at a particular time and has absolutely no parallel in any of the pagan mystery religions. Alleged parallels between Christianity and the mysteries are imaginary or exaggerated and the genuine parallels that remain are not synergetic except as the Christian influences later pagan systems. Trendy fads among atheists, neo-pagans, and revisionist scholars regarding supposed New Testament dependence on mystery religions are patently false with the issue being settled amongst 19th century scholars. As that issue was settled, certain scholars shifted their attention to a supposed New Testament dependence on Gnosticism erring again in the process. The cycle repeated with the consensus of relevant scholars concluding Gnosticism was never a dependency for Christianity.

“A survey of the history of the Christian church from the Reformation to recent times reveals that there is virtually unanimous consent that the Bible is the divinely inspired, infallible, and inerrant Word of God. This follows the basic view of the early church and deviations from this view were extremely rare before the late nineteenth century, when liberalism and neo-orthodoxy challenged the longstanding position of the Christian church, both East and west, Catholic and Protestant” (p. 500).

Nash (2003) encourages each person to ask the following when confronted with dependency theories and claims regarding the New Testament:

1. What is the evidence for the claim? Even recognized authorities have made unsupported and ill supported claims. Ask for exact specifics and qualify them.

3. What literature pro and con has already been published about this theory? Usually, new claims and theories are discussed in journals first.

4. Is the language used to describe the evidence faithful to the original source material, or does it include interpretive material such as Christian language, themes, or imagery? As we have seen, it is a lot easier to surmise the dependence of some Christian belief on a Hellenistic source if the pagan practice or belief is incorrectly described in Christian language.

5. Are the alleged parallels really similar, or are the likenesses a result of either exaggeration, oversimplification, inattention to detail, or-once again-the use of Christian language in the description?

6. In the case of any genuine parallel, is the point of analogy significant? Does it relate to an essential Christian belief or practice? Or does it refer to something incidental, such as the late Christian adoption of December 25 as the date of Christ's birth?

7. Is the parallel the sort of thing that could have arisen independently in several different movements? For example, could it have arisen from common language?

8. Is the claim consistent with the historical information we have about the first-century church?

9. Even if you discover something prior to, or contemporaneous with, early Christianity with a significant parallel to an essential Christian belief does the fact that some New Testament writer knew of a pagan belief or term prove that what he knew had a formative or genetic influence on his own essential beliefs? We’ve already discussed how early Christianity was exclusive and not syncretistic borrowing from Greco-Roman mystery religions, Hellenism, or Gnosticism.

Christianity, Christian revelation, Christian doctrine, and the New Testament is a unique revelation from God, not a product of nor in any way dependent on mystery pagan religions, Hellenism, or Gnosticism. Martin, Rische, and Van Gordon's 'The Kingdom of the Occult" is an excellent resource for further information on this topic and the topic of ancient paganism.

In a future article we will examine a completely separate issue of how pagan practices affected the organizational structure of the church after the church was legitimized by the pagan Greco-Roman empire from Constantine in the fourth century onwards. Pagan Christianity by Frank Viola is an excellent introduction to that topic. But understand that the early Christians were all Jewish converts and Christian revelation/doctrine is a unique revelation from God given from Him and is completely separate from the worldviews of paganism, Hellenism, and Gnosticism.

Bradshaw, Paul F. (1992). The Search for the Origins of Christian Worship. New York: Oxford University Press.

Clark, Gordon H. (1940). Hellenistic Philosophy. New York: Appleton-Century-Crofts.

Geisler, Norman. (2002). Systematic Theology, Vol. 1: Introduction/Bible. Michigan: Bethany House

Nash, Ronald H. (2003). The Gospel and the Greeks: Did the New Testament borrow from pagan thought? Michigan: Zondervan.

Samples, K.R. (2007). A World of Difference: Putting Christian truth-claims to the worldview test. Michigan: Baker Books.

Stark, R. (2003). For the Glory of God, How Monotheism Led to Reformations, Science, Witch-Hunts, and the End of Slavery. Princeton, NJ: Princeton University Press.

The Catholic Encyclopedia (2010). Logos. M Div quick retrieval. Retrieved on January 24, 2010 from http://oce.catholic.com/index.php?title=Logos

Martin W., Rische J. M., & Van Gordon K. (2008). The Kingdom of the Occult. Nashville, TN: Thomas Nelson.

Wikipedia. (2005). Greco-Roman Mysteries. M.Div quick retrieval. Retrieved on February 1, 2010 from http://en.wikipedia.org/wiki/Mystery_religion

A theory that works in a multitude of devices you use every day

So does Ptolemaic navigational system

It works precisely because it reflects the real world

Working models do not represent reality. Ptolemaic navgiational system being a perfect example.

I AM talking about proof. Are you off trying to deny mathematical proof now?

Facts have to be provable against reality. Otherwise they are not facts.

You do believe 2+2=4, right?

No I don't believe it, I KNOW it. No faith required here.

ou are saying that you do not accept mathematic proofs

I never said that.

Yet, you would not know that the Pythagorean Theorem is truth without the mathematic proof

Mathematical proof are theorems. Theorems are not facts. They are true within the mathematical working model based on axiomatic assumptions in all cases. They do not describe reality.

If reality happened to correspond to the axiomatic assumptions involved in a theorem, then the theorem will describe the factual reality, but only under those conditions (in Pythagorean case a natural object would have to be triangular and one of its angles would have to to be an exact [to the nth decimal], perfect 90 degrees).

Of course there are no true 90 degree angles in nature; they "exist" as conditional axiomatic assumptions in Euclidean geometry, and therefore the theorem does not correspond to reality. So the Pythagorean Theorem does not apply to the real world, describe reality, or 'prove' it. It's pure theory.

These are real world quantities and real world geometries

Geometric shapes are perfect assumptions. Classical geometry is an idealized system which does not quantitatively or otherwise correspond to the real world, and is therefore only an approximation of it; it is an approximate description of the world.

The system is true only in its idealized form, but the real world is not ideal.

If you cannot accept mathematic proof, then your problems are moreso with logical proofs - and any argument you make fails by your own test

Logical proofs also operate in an ideal environment of assumed axiomatic "truths." That's why so many believers find logic dear and near when it comes to "proving" God logically. Such proofs are theorems under assumed conditions, and have no bearing on the real world, nor can they be verified in the real world for that reason.

My arguments are not logical but empirical. Empirical proof is the only proof. All else is theoretcial. An optical engineer can tell you that his system (on paper) will be diffraction-limited to the edge of the image field, but the final wavefront that reaches the focus depends on much more than theoretical design.

My tagline is pure empiricism. The world is the way it is even if it is not logical. We can't argue with the world logically.

There is no basis for any proof in your system

Sure there is. But it does not necessarily describe, let alone, "prove" the real world.

You do not recognize the most precise objective facts and proofs capable by humans

I do and I also recognize that they must be understood in proper context and scope as theoretical.

If they are to be considered factual, they must correspond to the observable, detectable world.

It is a fact and it is provable without a single real number.

Observable, but not provable, at least not mathematically. It used to bother me that all our knowledge and I mean all human knowledge, is an approximation to truth and fact. We can observation and interpret and approximate with remarkable accuracy but every aspect of our live is lived with some gap of the undefined or unknown. This gap is closed with what theologians call faith and scientists call theory. It's entertaining to contemplate while fishing or smoking a nice cigar.

>>>Mathematics is the real world of quantifiable facts.
False on all three accounts.

By knowing that a "dozen" represents a set of 12, and then either by adding them or by taking the shortcut—multiplying them! Multiplication is just fancy short-hand addition.

How do you know in this case? Did you get 2,688 eggs.

This particular problem has a real-world counterpart and can actually be proven as a natural fact.

You haven't proven that empirically.

You denied a "real-world" counterpart to polynomial equations I referenced earlier. On what basis? Algebra?

Do you multiply 12 times 224 or 224 times 12? Does it matter? How do you know? Empirically.

You have thoroughly dug yourself into a hole.

If you have a measuring device capable of measuring distance and angles to a significant degree of "real world" accuracy, will the Pythagorean Theorem apply to the real world, describe reality to the same degree of accuracy as you are capable of? Using these measurements and mathematics can you prove it in the real world? Why?

Observable, but not provable, at least not mathematically

Indeterminable, not unprovable. No one doubts pi.

It used to bother me that all our knowledge and I mean all human knowledge, is an approximation to truth and fact

Why?

We can observation and interpret and approximate with remarkable accuracy but every aspect of our live is lived with some gap of the undefined or unknown

I think that is a sweeping generalization. There is no gap in our knowledge that the earth is round, that the sun doesn't go around us but we around the sun, etc. There are a lot of things we know for sure. The "gap" has to do with the degree to which we know things.

Most humans seme to have difficulty accepting that perhaps they are not capable of knowing everything; some even believe they are entitled to knowing everything.

This gap is closed with what theologians call faith and scientists call theory

Not really closed. Theory and faith are very much open-ended, by definition; but some mistakenly take them as close-ended.

It's entertaining to contemplate while fishing or smoking a nice cigar.

All of which is the benefits of the artificial world we created that makes us comfortable enough to engage in such trivia. We live in a bubble called the civilized world, which has no bearing to the world around us.

How do you know in this case? Did you get 2,688 eggs

No, but I can buy them. I can also use 2,688 pebbles instead of eggs, and arrange them in groups of 12 each, then count the number of groups.

Luckily we invented shortcuts to physical counting, but if anyone doubts, the longer method is always available.

You haven't proven that empirically

I just have. But you are more than welcome to buy 244 dozen eggs and start counting. You don't have to take my word for it. You don't have to take my word for gravity either. A 20th flood seems like good starting point...to think about it on the way down. :)

You denied a "real-world" counterpart to polynomial equations I referenced earlier

Where is the real world application to those polynomial equations. Polynomials are used in optical design all the time, but their real-world counterpart can be carried only to two or three terms in a string of theoretically infinite number of terms. That is hardly a real-world counterpart, but an ideal real world appoximation.

An ideal is not a real-world counterpart but a fantasy. The perfect celestial spheres concept went out with Galileo. Of course, the Church was trying to tell him that the Moon was really unblemished and perfect, and that the devil (!) was distorting his view to make him think celestial bodies were imperfect. Why let reality get in the way of a perfectly concocted fantasy, right?

Do you multiply 12 times 224 or 224 times 12? Does it matter? How do you know? Empirically.

Sometimes I think sophism is a disease.

You have thoroughly dug yourself into a hole

Ha!

If you have a measuring device capable of measuring distance and angles to a significant degree of "real world" accuracy will the Pythagorean Theorem apply to the real world, describe reality to the same degree of accuracy as you are capable of?

There is no such thing as a perfect right angle triangle in nature. The Pythagorean Theorem describes the real world in ideal terms. Spheres approximate celestial bodies such as the Moon, Mars, etc. but these are not perfect spheres, so all Euclidean geometry is a schematic approximation of the real world and consequently the ratios obtained through it are approximations as well.

The Pythagorean Theorem is true only in triangles that have a perfect 90 degree angle. In all other cases it is an appxorimation. But where would you draw the line? At 89, 88, 87, 82.567 degrees for an "acceptable" approximation? The Theorem is theoretically true only for theoretically perfect triangles.

Look, a perfect parabolic mirror, in theory, will focus all the light coming from a distance point source to a perfect point. But, there is no such thing as a perfect parabolic mirror and the nature of light makes it impossible to concentrate all the energy into a point, even if the mathematics say it can. Nature trumps math every time.

Using these measurements and mathematics can you prove it in the real world? Why?

Prove what? That the hypotenuse value squared is exactly the sum of the squares of the sides? No.

Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.