VII—CHILD OF THE NILE
Cahn then proceeds to point out that Amy Coney Barrett, Trump’s final appointee to the Supreme Court, was conceived and born in the middle of the “critical three-year window” between the introduction of legislation to legalize abortion in New York state and the Roe v. Wade decision. He claims that “without her coming onto the court at that exact time and without the casting of her vote as she did in the case of Dobbs v. Jackson, Roe v. Wade would never have been overturned” (127). He speculates that she was “likely conceived in the same month the case that would overturn Roe v. Wade would also arrive at the same court” (128). As for the month of Judge Barrett's conception, there was a 1 in 12 chance of her being conceived in the same month (but decades earlier) that Dobbs arrived at the Supreme Court. It is also interesting that since the month of her birth didn't line up nicely to fit Cahn's penchant for patterns, he had to go and guesstimate the month of her conception, so he could pin one more piece of red yarn on his wall connecting the events.
This raises an
important question: does Jonathan Cahn believe he has insight into all possible
outcomes, all possible worlds that might result, from different past decisions
or turns of events (what is known as “middle knowledge” by philosophers)? He
seems to be saying that the only way Roe v. Wade had a chance of
being overturned was for Barrett to be placed on the court when she was—that if
Barrett had been killed before birth (or in infancy as the Hebrew baby boys
were), then God would have lost His chance to reverse the 1973 ruling.
seems to fly in the face of Mordecai’s words in Esther 4:14:
For if you remain silent at this time, relief and deliverance
for the Jews will arise from another place, but you and your father’s family
will perish. And who knows but that you have come to your royal position for
such a time as this? (NIV)
While it is entirely possible, and even probable, that God used Amy Coney Barrett to overturn the landmark case that had made abortion legal throughout the nation, God was not dependent on Barrett to fulfill His plan. If it had not been Barrett, the omnipotent Creator of the universe was perfectly capable of putting other pieces in place to achieve the outcome. It seems that Cahn believes all this had to happen when it did so that Roe would be overturned in “the year of the abortion Jubilee, when all is reversed, inverted, and undone” (128).
At the beginning
of chapter 34, Cahn makes the assertion that Barrett rose to the Supreme Court
during “her fiftieth and Jubilean year” (129). He again is using his own
idiosyncratic definition of the Jubilee, rather than what God through Moses
actually laid out in the Torah. If Cahn only happened to misstate and mistakenly
define the Jubilee in just one instance, I might could let that slide. After
all, we all make mistakes (although, errors in published writings, where one
has a chance to review the work and submit it to review by knowledgeable
editors, are not as easily forgivable as errors when speaking live in the
moment). But the fact that Cahn keeps repeating the same flawed interpretation
of the Jubilee, and seems to base the majority of his book around that
interpretation, eliminates any chance of cutting him some slack. If the
foundation is flawed, the whole building is at risk of collapsing.
Read part 8 here