The Michelin Man

The Michelin Man

Photo: Michelin in France, official

Preface

This article was originally published 20081220, but has had various revisions. It seems to me that I deleted much of the original text and left the entry with images primarily. 

According to official Blogger statistics, this article presently ranks #4 on this website's present and very modest, All-Time Most Pageviews list. I have revised and placed versions on academia.edu for the other nine articles in the top ten. I accept the intellectual challenge, of God-willing, making this an academic article that can also be reasonably placed on academia.edu. According to Blogger this article since 2008, has had 7.17 K  pageviews. I will leave the fine artwork from Mr. Jeff Jenkins. Revised for an entry on academia.edu 20240528.

The Michelin Man

Back in December 2008, I named myself Michelin Man, as I sort of looked like Michelin Man in my Wilson winter jacket, which I still own. I think it is over 20 years old and still looks new. It has had some repairs. In my humble opinion, I have always been fit. But looking fit, according to modern western standards has been a problem.

When I was young adult, I soon began to put on weight. This despite the fact, I have always exercised regularly and have never consumed large calorie meals. I had played street/ball hockey since I was four years old. I did and still do martial arts. I have been trained by an MMA trainer online, and have used weapons for over twenty years. I walk long distances and barely show any signs of fatigue. For example, I did this for five hours a day in my recent British Isles trip.

Again, as I was a fairly new young adult, when I looked in the mirror, I seemed fine. When I worked out, I seemed fine. But when I saw photos of myself, I was very discouraged as I looked unhealthy. I also soon developed significant fatigue during working on my two academic, course work degrees. Eventually I was diagnosed with sleep apnea which explained issues I had with slower metabolism and weight gain, at least to an extent. 

My seven key approaches at countering the effects of sleep apnea.

1 CPAP 

For treatment, with medical advice, I first tried CPAP, but that gave me a suffocating feeling and was abandoned within six months, seems to me. Besides the suffocating feeling, I am frankly, also a very particular sleeper in regards to anything on my face while trying to sleep. It worked horribly for me.

Cleveland Clinic 

Cited

'CPAP Machine 

A CPAP (continuous positive airway pressure) machine is one of the most common treatments for sleep apnea. It keeps your airways open while you sleep so you can receive the oxygen you need for optimal function. CPAP machines can significantly improve sleep quality and reduce your risk for a number of health issues, including heart disease and stroke.' 

Cited 

'What is a CPAP machine? A CPAP (continuous positive airway pressure) machine is used in the treatment of sleep apnea. This device delivers continuous pressurized air through tubing into a mask that you wear while you sleep. What is a CPAP machine used for? CPAP machines are used to treat both obstructive and central sleep apnea. In both disorders, your breathing is interrupted during the sleep cycle. This can occur hundreds of times in a single night, leading to a lack of oxygen and a higher risk for high blood pressure, heart disease, stroke, diabetes and other health concerns. A CPAP machine helps keep your airways open by delivering continuous air through your nose and mouth.'

References from this referenced website 

Bloch KE. Alternatives to CPAP in the treatment of the obstructive sleep apnea syndrome (https://pubmed.ncbi.nlm.nih.gov/16741848/). Swiss Medicine Weekly. 2006 Apr 29;136(17-18):261-7. Accessed 11/09/2021. 

Bodington R, Johnson O, Carveth-Johnson P, Faruqi S. Travel with CPAP machines: how frequent and what are the problems (https://pubmed.ncbi.nlm.nih.gov/29232460/)? Journal of Travel Medicine. 2018 Jan 1;25(1). Accessed 11/09/2021. 

Iftikhar IH, Bittencourt L, Youngstedt SD, et al. Comparative efficacy of CPAP, MADs, exercise-training, and dietary weight loss for sleep apnea: a network meta-analysis (https://pubmed.ncbi.nlm.nih.gov/28215266/). Sleep Medicine. 2017 Feb;30:7-14. Accessed 11/09/2021. 

Lim DC, Pack AI. Obstructive Sleep Apnea: Update and Future (https://pubmed.ncbi.nlm.nih.gov/27732789/). Annual Review of Medicine. 2017 Jan 14;68:99-112. Accessed 11/09/2021. 

Sánchez AI, Martínez P, Miró E, Bardwell WA, Buela-Casal G. CPAP and behavioral therapies in patients with obstructive sleep apnea: effects on daytime sleepiness, mood, and cognitive function (https://pubmed.ncbi.nlm.nih.gov/19201228/). Sleep Medicine Review. 2009 Jun;13(3):223-33. Accessed 11/09/2021. 

Wickwire EM, Bailey MD, Somers VK, Srivastava MC, Scharf SM, Johnson AM, et al. CPAP adherence reduces cardiovascular risk among older adults with obstructive sleep apnea (https://pubmed.ncbi.nlm.nih.gov/33141315/). Sleep and Breathing. 2020 Nov 3. Accessed 11/09/2021.

End of References

Result:

The machine kept me from sleeping.

CPAP was out...a legal form of torture and sleep deprivation.

2 Dental appliance 

Next I tried a dental appliance from Klearway.

Klearway.com

Cited 

'Klearway™ is a fully-adjustable oral appliance used for the treatment or snoring and mild to moderate Obstructive Sleep Apnea. Fabricated of thermoactive acrylic, KlearwayTM becomes pliable for easy insertion and confirms securely to the dentition for an excellent fit while significantly decreasing soft tissue and tooth discomfort. Small increments of forward lower jaw advancement are initiated by the patient under the direction of a dentist and this helps avoid rapid jaw movements that can cause significant patient discomfort. Once warmed under hot water and inserted, the acrylic resin hardens as it cools to body temperature and firmly affixes itself to both arches. Lateral and vertical jaw movement is permitted which enables the patent to yawn, swallow, and drink water without dislodging the appliance. THE KLEARWAY™ APPLIANCE FOR THE TREATMENT OF SNORING AND OBSTRUCTIVE SLEEP APNEA'

References from this referenced website 

Klearway.com/Know Us 

UBC SLEEP APNEA DENTAL CLINIC 2199 Wesbrook Mall Vancouver, BC V6T 1Z3 Canada Phone: (604) 822-5775 Fax: (604) 822-3562 This clinic was established by Dr. Alan A. Lowe but all patient care is overseen by Dr. F. Almeida. Specialty Clinic located in Room 161 on the Ground Floor of the Faculty of Dentistry, J B MacDonald building, 2199 Wesbrook Mall adjacent to the University Hospital. Clinic Hours: The clinic is held only on selected bi-monthly Wednesday afternoons. Tuan Le, Clinical Research Manager, can be reached at 604-822-3750 for further information and to arrange appointments. (E-mail: tuan.le@ubc.ca )

End of References

Result:

I could not sleep with the dental appliance, and I would spit the appliance out of my mouth several times during sleep. The device kept me from sleeping.

The dental appliance was out...

Note, that I did try the appliance through the UBC, Sleep apnea dental clinic. 

3 UPPP

I have had my tonsils and uvula removed with the UPPP surgery.

Mount Sanai

Cited

'Uvulopalatopharyngoplasty (UPPP) is surgery to open the upper airways by taking out extra tissue in the throat. It may be done alone to treat mild obstructive sleep apnea or snoring or with other procedures to treat moderate obstructive sleep apnea (OSA). 

Description 

UPPP removes soft tissue at the back of the throat. This includes: All or part of the uvula (the soft flap of tissue that hangs down at the back of the mouth). Parts of the soft palate and tissue at the sides of the throat. Tonsils and adenoids, if they are still there. Why the Procedure Is Performed Your health care provider may recommend this surgery if you have mild OSA. Try lifestyle changes first, such as weight loss or changing your sleep position. Most experts recommend trying to use CPAP, nasal expanding strips, or an oral device to treat OSA first, before considering surgery. Your provider may recommend this surgery to treat severe snoring, even if you do not have OSA. Before you decide about this surgery: See if weight loss helps your snoring. Consider how important it is to you to treat snoring. The surgery does not work for everyone. Make sure your insurance will pay for this surgery. If you do not also have OSA, your insurance may not cover the surgery. Sometimes, UPPP is done along with other more invasive surgeries to treat severe OSA.'

References from this referenced website 

Katsantonis GP. Classic uvulopalatopharyngoplasty. In: Friedman M, Jacobowitz O, eds. Sleep Apnea and Snoring. 2nd ed. Philadelphia, PA: Elsevier; 2020:chap 32. 

Qaseem A, Holty JE, Owens DK, et al; Clinical Guidelines Committee of the American College of Physicians. Management of obstructive sleep apnea in adults: a clinical practice guideline from the American College of Physicians. Ann Intern Med. 2013;159(7):471-483. PMID: 24061345 pubmed.ncbi.nlm.nih.gov/24061345/. 

Sarber KM, Lam DJ, Ishman SL. Sleep apnea and sleep disorders. In: Flint PW, Francis HW, Haughey BH, et al, eds. Cummings Otolaryngology: Head and Neck Surgery. 7th ed. Philadelphia, PA: Elsevier; 2021:chap 15. 

Version Info 

Last reviewed on: 6/4/2023 Reviewed by: Josef Shargorodsky, MD, MPH, Johns Hopkins University School of Medicine, Baltimore, MD. Also reviewed by David C. Dugdale, MD, Medical Director, Brenda Conaway, Editorial Director, and the A.D.A.M. Editorial team.

End of references

Results:

The UPPP surgery has likely significantly, declined the results of sleep apnea, improved my weight loss and overall health.

4 Rhinoplasty

Mayo Clinic 

Cited 

'Rhinoplasty (RIE-no-plas-tee) is surgery that changes the shape of the nose. The reason for rhinoplasty may be to change the appearance of the nose, improve breathing or both. The upper part of the structure of the nose is bone. The lower part is cartilage. Rhinoplasty can change bone, cartilage, skin or all three. Talk with your surgeon about whether rhinoplasty is appropriate for you and what it can achieve. Your other facial features, the skin on your nose and what you would like to change are considered when planning the procedure. If you're a candidate for rhinoplasty, the surgeon will develop a personal plan for you.'

References from this referenced website

Rhinoplasty: Nose surgery. American Society of Plastic Surgeons. https://www.plasticsurgery.org/cosmetic-procedures/rhinoplasty. Accessed Dec. 4, 2022. Nasal surgery: Fixing form and function. American Academy of Otolaryngology-Head and Neck Surgery. https://www.enthealth.org/be_ent_smart/nasal-surgery-fixing-form-and-function/. Accessed Dec. 4, 2022. 

Septoplasty: Deviated septum correction. American Society of Plastic Surgeons. https://www.plasticsurgery.org/reconstructive-procedures/septoplasty. Accessed Dec. 4, 2022. 

Flint PW, et al., eds. Rhinoplasty. In: Cummings Otolaryngology: Head & Neck Surgery. 7th ed. Elsevier; 2021. https://www.clinicalkey.com. Accessed Dec. 4, 2022. 

Nose surgery. The Aesthetic Society. https://www.theaestheticsociety.org/procedures/head-face/nose-surgery. Accessed Dec. 6, 2022. 

Townsend CM Jr, et al. Plastic surgery. In: Sabiston Textbook of Surgery: The Biological Basis of Modern Surgical Practice. 21st ed. Elsevier; 2022. https://www.clinicalkey.com. Accessed Dec. 6, 2022. 

AskMayoExpert. Rhinoplasty. Mayo Clinic; 2021. 

Rubin JP, et al. Open technique rhinoplasty. In: Plastic Surgery, Volume 2: Aesthetic Surgery. 4th ed. Elsevier; 2018. https://www.clinicalkey.com. Accessed Dec. 6, 2022.

End of references

Results:

The Rhinoplasty surgery has likely significantly, declined the results of sleep apnea, improved my weight loss and overall health.

5 CoolSculpting 

Webmd 

Cited

'CoolSculpting is the brand name for a fat-freezing method that aims to get rid of stubborn fat in certain parts of your body. The method is called cryolipolysis. The FDA approved it in 2010. Scientists came up with the idea for cryolipolysis by studying what happens to fat during frostbite. Fat freezes at a higher temperature than skin. The cryolipolysis device cools your fat to a temperature that destroys it while leaving your skin and other tissues unharmed.'

References from referenced website

American Society of Aesthetic Plastic Surgery: "Does fat freezing yield results similar to liposuction?" 

Mayo Clinic: "New fat-reduction treatment leads to positive results,” “Liposuction.” 

American Society of Plastic Surgeons: "Nonsurgical Fat Reduction: What is Cryolipolysis?" 

Coolsculpting.com: "Clinical Information." “You’ve Got Questions? We’ve Got Answers.” Plastic and Reconstructive Surgery: "Cryolipolysis for fat reduction and body contouring: safety and efficacy of current treatment paradigms." 

Elase: “How Much Does CoolSculpting Cost?” 

MedlinePlus: “Deoxycholic acid injection.” 

Advanced Dermatology: “CoolSculpting Fat Freezing Procedure.” 

Cleveland Clinic: “Does Fat Freezing and Non-Surgical Body Sculpting Work,” “Abdominoplasty (Tummy Tuck),” Fat Freezing (Cryolipolysis) 

JAMA Dermatology: “Paradoxical Adipose Hyperplasia After Cryolipolysis.” 

Wolters Kluwer Health: “Complication of 'fat freezing' procedure may be more common than thought.” 

Aesthetic Surgery Journal: “A Multicenter Evaluation of Paradoxical Adipose Hyperplasia Following Cryolipolysis for Fat Reduction and Body Contouring: A Review of 8658 Cycles in 2114 Patients.”

End of references

Result:

After I had the procedure (s), two nurses and the administrator told me I actually did not have much stomach fat. As I was told by my GP years earlier, I have a lot of stomach muscle. But, I will take what I can get as far as any improvements to health and appearance.

6 Neck Liposuction

American Board Cosmetic Surgery

Cited

'Neck contouring creates a firmer, smoother and more refined appearance to the neck and chin. Even without making any other changes to the face, improving a thick, wrinkled or sagging neck can dramatically improve one’s appearance, helping a patient look years younger or even as though he or she has lost weight. Neck contouring can also help restore balance to facial features by providing a better-defined jawline that frames the rest of the face.'

References with this referenced website

Quatela V, Montague A, Manning JP, Antunes M. Extended Superficial Musculoaponeurotic System Flap Rhytidectomy. Facial Plastic Surgery Clinics of North America. 2020. doi: 10.1016/j.fsc.2020.03.007.

Giampapa VC, Mesa JM. Neck rejuvenation with suture suspension platysmaplasty technique: a minimally invasive neck lift technique that addresses all patients’ anatomic needs. Clinics in Plastic Surgery. 2014. doi: 10.1016/j.cps.2013.09.005. 

Gerecci D, Floyd EM, Perkins SW. Incorporating Midline Platysmaplasty with Lateral Superficial Muscular Aponeurotic System Facelifting. Facial Plastic Surgery Clinics of North America. 2020. doi: 10.1016/j.fsc.2020.03.003.

Gonzalez R. Composite platysmaplasty and closed percutaneous platysma myotomy: a simple way to treat deformities of the neck caused by aging. Aesthetic Surgery Journal. 2009. doi: 10.1016/j.asj.2009.04.007. 

Fedok FG. Another Look at Platysmaplasty in Facelifting. Facial Plastic Surgery. 2020. doi: 10.1055/s-0040-1714062. 

Choi J, Hwang K. Modified Medial and Lateral Platysmaplasty. Journal of Craniofacial Surgery. 2020. doi: 10.1097/SCS.0000000000006515. 

Robenpour M, Fuchs Orenbach S, Hadash-Bengad R, Robenpour O, Heller L. The Wide Suture Suspension Platysmaplasty, a revised technique for neck rejuvenation: A retrospective cohort study. Journal of Cosmetic Dermatology. 2021. doi: 10.1111/jocd.14001.

Gonzalez R. Composite platysmaplasty and closed percutaneous platysma myotomy: a simple way to treat deformities of the neck caused by aging. Aesthetic Surgery Journal. 2009. doi: 10.1016/j.asj.2009.04.007. 

Robenpour M, Fuchs Orenbach S, Hadash-Bengad R, Robenpour O, Heller L. The Wide Suture Suspension Platysmaplasty, a revised technique for neck rejuvenation: A retrospective cohort study. Journal of Cosmetic Dermatology. 2021. doi: 10.1111/jocd.14001.

End of references

Result:

My surgeon stated that (unlike what I was told in regards to my stomach in that case), my neck actually had a fair amount of fat. I deduced there was roughly a ten percent size reduction, and my surgeon agreed. I now have a significant jawline. The surgeon stated the results were quote 'Fantastic!'. A smaller neck means less effects of sleep apnea as well, and therefore my surgeon stated that I should continue to lose weight.

7 Diet

Result:

The very low carb, no potatoes, no pasta, diet, helps immensely with weight loss. Without the diet, all those medical procedures would not, on their own, diminish the effects of sleep apnea and slower metabolism, enough. The neck surgery being a possible exception, in my humble opinion as a large neck does put pressure on breathing. I suggested this over ten years ago to another Metro Vancouver neck surgeon and was dismissed, in my humble opinion, as a deceived, dishonest, overeater. The one point this surgeon had half right was that I was eating too many potatoes. The truth being that I should not have been digesting the few potatoes I was eating!

Exercise on its own would not work. Diet is key. I walked for example, as noted, 5 hours a day in the British Isles on my recent vacation, and I digest, as always, low calorie amounts, but for whatever reasons, as one of the CoolSculpting nurses suggested, my body has a very negative reaction to certain food. Through my GP and a dietitian, I have figured out that I need to avoid starchy carbohydrates, especially potatoes and traditional pasta. This way I can remain closer to 200 pounds than 300 pounds. I am very muscular, so fit does not equal thin, but God-willing, I aim for as fit looking as possible.

By God's grace and mercy, I appear to be winning on this issue now...

---

Mr. Jeff Jenkins 2008

Fine images from Mr. Jeff Jenkins, a friend and fine artist from Florida, USA.

Double feature: God is not my buddy/Two types of knowledge

'God is not my buddy' is a new presentation based on thoughts I have had the last few months.

'Two types of knowledge' is again work from my MPhil/PhD theses that I have presented prior to having more readership. Therefore it is still new to most of you and I have no problem presenting it once again.

Thanks, and comments are appreciated.

God is not my buddy

I hold to orthodox Christian theology within the Reformed tradition. I came to this not primarily by family or by being led to the Lord by a person or persons, but by God providing influences as a child and eventually through years of academic study where with God's help I sought to be as objective as possible, although I do not claim complete objectivity.

I reason that in God's love I am saved by grace through faith in the atoning and resurrection work of Christ, and Ephesians 2: 8-10 is a good summary of my reasoning.

Ephesians 2:8-10 (New American Standard Bible)

8For (A)by grace you have been saved (B)through faith; and that not of yourselves, it is (C)the gift of God;

9(D)not as a result of works, so that (E)no one may boast.

10For we are His workmanship, (F)created in (G)Christ Jesus for (H)good works, which God (I)prepared beforehand so that we would (J)walk in them.

A buddy of mine would rid me of many of my very annoying problems, if possible. If reasonably possible, a buddy would rid me of my vitreous floaters if he/she was an opthamologist. A buddy would assist me with overcoming my sleep apnea, if he/she was a qualified surgeon. A buddy would help me find a good woman to marry, if he/she could.

Basically, from my problem of evil research, I could conclude that often the critic of the New Testament God, rejects this God because this God will often not do the good things for each of us that a buddy would do.

A buddy would not let us suffer and die if he or she could prevent it, and would not, for the most part, allow our dearest friends to suffer and die.

And yet, within Christianity God is viewed as this perfect and holy God and yet so much evil exists.

I reason God created human beings in such a way that he knew they would freely fall into sin. They were not forced to coerced to do so, and yet God willed it. God would save those he predestined and the elect would have experienced the problem of evil, sin, suffering, salvation in Christ, death, and the results of the atoning and resurrection work of Christ culminated in each person within their personal resurrection and existence in the everlasting Kingdom.

In my PhD thesis I speculate that these were the type of human beings that God wished to develop. If Adam and Eve or the first human like beings had been different and were significantly free and never committed evil acts in thought and deed, they would not have developed into the type of human beings the creator God appears to ultimately desire. God has every right and the power to create the significantly good and free creatures he wants. He has chosen to have redeemed and restored human physical beings in his culminated Kingdom, rather than sinless ones, other than Jesus Christ himself, of course, who is both God and man.

I do not agree with theistic and Christian free will theorists that cite incompatibilism and that God could not create significantly free beings that would never commit evil acts. In agreement with compatibilism and many within Reformed theology, I reason this limits God's sovereignty, and frankly overlooks the fact that angels are likely significantly free creatures and many of them stayed loyal to God and never fell into evil. This means that God very likely created significantly free spiritual beings that never sinned and committed evil acts, and therefore I conclude that God could have made significantly free physical creatures that were human like that would not have sinned and committed wrong acts in thought and deed.

The fact that God chose to create human beings as he did does not make him less than perfectly good and holy, as his motives in willingly allowing the problem evil remain pure and the infinite God can use all the sinful acts of fallen finite creatures for the greater good, which includes a culminated everlasting Kingdom.

But, God is not my buddy, although my most important friend, and no one is the Church should treat him as a buddy in this realm. In the completed Kingdom of God, I reason that discipline will not include the use of suffering (Revelation 21: 4), but I am not ruling out that even perfect finite human beings do need direction from God that could be considered a type of discipline. Will we be buddies with Christ? Well perhaps in a sense, he had friends while on this earth, and it shall be interesting to see how things unfold.

Two types of knowledge

Concerning my research on the problem of evil, within formal philosophy comes two important terms related to how human beings obtain knowledge. For those not well educated in theology or philosophy, please do not be intimidated by the terms if they are new to you. Remembering the actual terms in my view is not as important as understanding to some degree, the concepts that may arise in discussions concerning the problem of evil. The terms are a priori and a posteriori. I shall review these terms and related concepts in an obviously non-exhaustive manner.

Louis P. Pojman explains that the term a priori comes from the Latin “preceding” and is knowledge that is not based on sense experience but is innate or known to human beings by the meanings of words and definitions. Pojman (1996: 595). Arthur Pap defines a priori knowledge as being independent of experience. Pap (1973: 666). Since this knowledge leads to truth independent of experience, once a concept is understood it will be seen as necessarily true logically, meaning that it will not be refuted at any time empirically (through the use of the senses). Pap (1973: 667). Simon Blackburn notes that a proposition is knowable a priori if it can be known without experience of a certain set of events in the actual world. Blackburn allows for some experience to be obtained in order for a priori knowledge to occur. Blackburn (1996: 21). He explains that this type of knowledge is very controversial and it is not clear how pure thought without the use of experience can lead to any true knowledge at all. Blackburn (1996: 21). Some empiricists have attempted to deny that any real knowledge can be obtained from a priori means. Blackburn (1996: 21).

Laurence BonJour notes that many empiricists would hold that all actual philosophical concepts are derived and known through experience. BonJour (1996: 30). Blackburn points out that Immanuel Kant dealt with this issue as it was supposed that a priori concepts cannot be understood from experience alone but come from presuppositions in a mode of thought about reality. Blackburn (1996: 22).

In the Critique of Pure Reason of 1781 and revised in 1787, Kant explains that the forms of appearance from which sensations can be understood are not themselves the empirical sensations. Kant (1781)(1787)(1929)(2006: 66). BonJour states that a priori knowledge is independent of empirical experience, meaning that something can be accepted as knowledge if it does not depend upon sensory experience. BonJour (1996: 29).

Very importantly in my view, BonJour explains that a deductively valid argument can use a priori reasoning, even if the correctness of the argument is challenged. BonJour (1996: 30). This would be very important for non-empirical reasoning in the areas of theology and philosophy in regard to the problem of evil and other topics, but even in other disciplines such as scientific theory where logical and reasonable deductions are at times made without empirical evidence. In other words, it is possible to deduce with logic, reason, and argumentation, truth, even without empirical evidence. BonJour mentions that rationalists that state God exists are using a priori reasoning. I do not deny that human beings have presuppositions in the areas of knowledge, but I reason that experience and God given nature influences those concepts. It seems doubtful to me that human beings can have philosophical presuppositions without some innate understanding and experience to make sense of reality in order to presuppose.

It is also Biblical and reasonable to deduce that God creates human beings with certain innate understanding of reality that will be assisted by experience. Romans 1:19 explains that God made human beings with a natural understanding of his existence. Perhaps this would be a priori knowledge and would not exist entirely on human presuppositions. The existence of natural knowledge of God does not necessarily mean that human beings worship or obey God.

Pojman writes that a posteriori comes the Latin “the later” and is knowledge that is obtained from human sense experience only, as in the five senses. Pojman (1996: 595). Blackburn reasons that something can be known a posteriori when it cannot be known a priori. Blackburn (1996: 21-22). From a Christian perspective, God through Jesus Christ has revealed himself to finite humanity in an effective, limited, empirical fashion, and this would be considered a posteriori knowledge of God, although God as pure spirit remains beyond the physical senses.

BLACKBURN, SIMON (1996) ‘A priori/A posteriori’, in Oxford Dictionary of Philosophy, p. 21-22. Oxford, Oxford University Press.

BONJOUR, LAURENCE. (1996) ‘A Priori’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

EDWARDS, PAUL AND ARTHUR PAP (1973) (eds), ‘A priori knowledge: Introduction’, A Modern Introduction To Philosophy, New York, The Free Press.

KANT, IMMANUEL (1781)(1787)(1929)(2006) Critique of Pure Reason, Translated by Norman Kemp Smith, London, Macmillan.
http://www.hkbu.edu.hk/~ppp/cpr/toc.html.

POJMAN, LOUIS P. (1996) Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company.

If God was our buddy the man is white could be correct instead of in error. I am not denying God's ability to heal or provide various kinds of blessings within his sovereign will.

Thoughts on practical and empirical theology

Thoughts on practical and empirical theology

Edited and reformatted for an academia.edu entry, July 1, 2022.

This was PhD research work done in 2008, before the finalized version of my PhD thesis in 2010. This is just part of the finalized PhD work.

---

Preface: December 7, 2008

I will be studying the next month preparing for my PhD defence in Wales in January. I used both practical and empirical theology in my MPhil and PhD theses. Some of this has been presented in other posts but I have added new material.

Definitions 

Practical theology

Charles E. Winquest describes practical theology as the theological specialty that deals with, and is grounded in theory and practice and the need to bring self-consciousness to ministry. Winquest (1987: 1). Don Browning writes that practical theology should be a public enterprise that consists of theological reflection on church ministry in the world and should also deal with the theology of professional ministerial activity within the church. Browning (1985)(2005: 2). Paul Ballard and John Pritchard note that it is a particular field of theology that specifically deals with Christian life and practice within the Church community and in relation to society. Ballard and Pritchard (2001: 1). 

Empirical theology

Leslie J. Francis explains that an element of practical theology is the use of empirical data. Francis (2005: 1). William Dean reasons that empirical theology begins with a particular speculative view of life, which in turn leads to the use of the empirical method. Dean (1990: 85-102). Clive Erricker, Danny Sullivan and Jane Erricker comment that empirical theology questions how theology relates to social sciences. Erricker, Sullivan and Erricker (1994: 6-7). 

Empirical Methodology 

The disciplines of the social sciences will be applied as methodology for studying practical and empirical theology. Francis (2005: 2-3). The work of practical and empirical theology can be tested by the social sciences. Francis (2005: 4). For R. Ruard Ganzevoort, theology is a forum where various scientific disciplines meet. Ganzevoort (2004)(2005: 2). Hans-Gunter Heimbrock notes that since religion and faith is experimental within empirical theology, the social sciences have been used to examine social dynamics, conditions and contexts of religious life. Heimbrock (2005: 273-299). Karl E. Peters reasons that empirical theology is like science in that it affirms naturalism, accepts limitations on human knowledge, and therefore makes all religious knowledge tentative. Peters (1992: 297-325). Y. Krikorian provides the idea that nature contains nothing supernatural, and that the scientific method should be used to explain all aspects of reality, including those assumed to be ‘spiritual’. Krikorian (1944)(2007: 1). 

My approach to empirical theology

I can support practical theology in general terms, as it complements Biblical doctrines, philosophical theology and theory and explains practical application of theology for those within the Christian Church. Practical theology can assist professional theologians, and likely even more so, professional pastors in applying doctrines and theory from the Bible in every day (or everyday) life for those that attend Christian churches. I can support empirical theology as a form of practical theology that provides questionnaire propositions within a survey and then takes the data from respondents and analyses how Biblical doctrines and philosophical theology are being interpreted within the church. This can lead to changes of presentation and application of doctrines, but in my view, should not alter the doctrines themselves. I do not support notions of empirical theology that view theology as strictly experimental and speculative. 

Within my moderate conservative, Reformed perspective, I reason that God has revealed himself supernaturally in Scripture and that he has provided doctrines and theology that correctly reflect his will and plans for the world and church. J.S. Whale writes that all Christians believe in the Bible as God’s word and that Scripture provides testimony rooted in history. Whale (1958: 17). Through Scripture God has taken the initiative to make himself known in an understandable way for human beings. Erickson (1994: 198). The Bible is therefore the primary and supreme source of theological understanding. Erickson (1994: 36). This means the empirical data will not equal or surpass Scripture in explaining God’s plans for humanity. 

Since I reason that God has revealed himself in Scripture, essential and primary Biblical doctrines taken from a textual evaluation of Scripture are therefore not tentative. There is Biblical truth that God revealed to selected persons for them to write down and theology should be primarily developed based on God’s revelation. Granted, no two human theologies will be exactly the same as persons process information in different ways, but Scripture exists in order to provide a consistent message to humanity. Therefore, primary doctrines within Christianity should be agreed upon by all that take a contextual, grammatical, and historical evaluation of the Bible seriously. 

Naturalism assumes that nature is viewed as the fundamental and original source for all that exists, and therefore all reality needs to be explained in terms of nature. Dubray (1911)(2007: 1). All events find an adequate explanation within nature itself. Dubray (1911)(2007: 1). Thiessen explains that since naturalism holds that nature is the whole of reality, everything that occurs is due to the laws of nature. Thiessen (1956: 186). He comments that Scripture recognizes the existence of the laws of nature, but it is reasoned that they do not operate independently of God. Thiessen (1956: 186). 

With Thiessen’s concept naturalists and Christians would not necessarily disagree on scientific facts, but those who trust in New Testament revelation would reason that God is the revealed supernatural source behind nature. Christianity need not dispute scientific, empirical facts, and these should be accepted as God's truth. But, naturalism which depends on scientific empiricism alone is not viewed as the only means of determining truth. 

Christian faith and philosophy can accept scientific fact and as well a rational, philosophical acceptance of reasonable arguments for God's existence, such as the need for an infinite first cause in a finite universe that contains finite matter and time. Christianity also primarily depends on the Biblical and historical revelation that God gave through the Hebrew Bible and New Testament. This is the first cause interacting with his creation and explaining his plans. 

BALLARD, PAUL AND JOHN PRITCHARD (2001) Practical Theology in Action, London, SPCK. 

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.

BROWN, ROBERT MCAFEE (1984) Unexpected News, Philadelphia, The Westminster Press.

BROWNING, DON S. (1985)(2005) ‘Practical Theology and Political Theology’, Theology Today, Volume 42, Number 1, Article 2, Princeton, Princeton Theological Seminary. http://theologytoday.ptsem.edu/apr1985/v42-1-article2.htm. 

CAMPBELL, ALASTAIR (2000)(2007) ‘The Nature of Practical Theology’, in James Woodward and Stephen Pattison (eds.), The Blackwell Reader in Pastoral and Practical Theology, Oxford, Blackwell Publishing. 

DEAN, WILLIAM (1986) American Religious Empiricism, Albany, State University of New York Press.

DEAN, WILLIAM (1990) ‘Empirical Theology: A Revisable Tradition’, in Process Studies, Volume 19, Number 2, pp. 85-102, Claremont, California, The Center for Process Studies. http://www.religion-online.org/showarticle.asp?title=2791.

DILLISTONE, F.W. (1999) ‘Religious Experience’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, London, SCM Press Ltd.

DUBRAY, C.A. (1911)(2007) ‘Naturalism’ in New Advent: Catholic Encyclopedia, New York, Robert Appleton Company. 

ELWELL, WALTER AND YARBROUGH, ROBERT W., Third Edition (2013) Encountering The New Testament, Grand Rapids, Baker Academic.

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House. 

ERICKSON, MILLARD (2003) What Does God Know and When Does He Know It?, Grand Rapids, Zondervan. 

ERRICKER, CLIVE, DANNY SULLIVAN, AND JANE ERRICKER (1994) ‘The Development of Children’s Worldviews, Journal of Beliefs and Values, London, Routledge.

FEINBERG, JOHN.S. (1986) Predestination and Free Will, in David Basinger and Randall Basinger (eds.), Downers Grove, Illinois, InterVarsity Press. 

FEINBERG, JOHN.S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House. 

FEINBERG, JOHN.S. (2001) No One Like Him, John S. Feinberg (gen.ed.), Wheaton, Illinois, Crossway Books.

FRANCIS, LESLIE J. and Practical Theology Team (2005) ‘Practical and Empirical Theology’, University of Wales, Bangor website, University of Wales, Bangor. http://www.bangor.ac.uk/rs/pt/ptunit/definition.php. 

GANZEVOORT, R. RUARD (2004)(2005) ‘Van der Ven’s Empirical/Practical Theology and the Theological Encyclopedia’, in Hermans, pp.53-74, C.A.M. & Moore M.E. (eds), Amsterdam. http://www.ruardganzevoort.nl/a04vdven.htm. 

GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press

HEIMBROCK, HANS-GUNTER (2005) ‘From Data to Theory: Elements of Methodology in Empirical Phenomenological Research in Practical Theology’ in International Journal of Practical Theology, Volume 9, December, Berlin, Walter D. Gruyter. 

INBODY, TYRON (1995) The Constructive Theology of Bernard Meland: Postliberal Empirical Realism, Atlanta, Scholars Press.

KRIKORIAN, K. (1944)(2007) (ed.), Naturalism and the Human Spirit, New York, Columbia University Press, in Stanford Encyclopedia of Philosophy, Stanford University. http://plato.stanford.edu/entries/naturalism/ 

LINDSELL, HAROLD (1976) The Battle for the Bible, Grand Rapids, Zondervan Publishing House.

OXFORD DICTIONARY OF SCIENCE (2010) Oxford, Oxford University Press.

PETERS, KARL, E. (1992) ‘Empirical Theology in the Light of Science, in The Journal of Religion and Science, Volume 27 Issue 3 Page 297-325, September, Oxford, Zygon, Blackwell Publishing. http://www.blackwell-synergy.com/doi/abs/10.1111/j.1467-9744.1992.tb01068.x 

POJMAN, LOUIS P. (1996) Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company.

SIRE, JAME W (1975) The Universe Next Door, Downers Grove, Illinois, InterVarsity Press.

STACE, W.T. (1952)(1976) Religion and the Modern Mind, in John R. Burr and Milton Goldinger (eds.), Philosophy and Contemporary Issues, London, Collier Macmillan Publishers.

THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company. 

WHALE, J.S. (1958) Christian Doctrine, Glasgow, Fontana Books. 

WINQUIST, CHARLES E. (1987) ‘Re-visioning Ministry: Postmodern Reflections’, in Lewis S Mudge and James N. Poling, Formation and Reflection: The Promise of Practical Theology by Lewis S Mudge and James N. Poling, Philadelphia, Fortress Press. 

WOODWARD, JAMES AND STEPHEN PATTISON (2000)(2007)(eds.), The Blackwell Reader in Pastoral and Practical Theology, Oxford, Blackwell Publishing.

Crazy car crashes

 

From Graphic artist, Jeff Jenkins, Florida. Thanks, Jeff

Augustine and Privation revisited

Ciboure Clocher, France (photo from trekearth.com) Jeff, thank you and very nice job. Jeff Jenkins Privation is an important topic in my PhD thesis on the problem of evil/theodicy, and was discussed on this blog previously when I had fewer readers. I wish to revisit the concept and add some new material. Privation is not quote... "privatization Definition 1 The repurchasing of all of a company's outstanding stock by employees or a private investor. As a result of such an initiative, the company stops being publicly traded. Sometimes, the company might have to take on significant debt to finance the change in ownership structure. Companies might want to go private in order to restructure their businesses (when they feel that the process might affect their stock prices poorly in the short run). They might also want to go private to avoid the expense and regulations associated with remaining listed on a stock exchange. Also called going private. Opposite of going public. Definition 2 The process of moving from a government-controlled system to a privately run, for-profit system." From Privatization Privation Augustine is one of my exemplars dealing with the problem of evil and within his text Enchiridion discusses privation and the corruption of humanity. Augustine (421)(1998: Chapter 13: 8). The subject is also discussed in On Free Choice of the Will. What follows is a fairly short non-exhaustive article on a complex subject. Augustine’s view of the corruption and privation of created matter and nature was that they were good things as created originally by God, but had become less than they were originally intended through rebellion against God. Augustine (388-395)(1964: 116-117). Augustine reasons that every nature, and by that he means substance that was finite (limited as angels and humans beings are) could be corrupted. Augustine (388-395)(1964: 116). The term substance, particularly in regard to God, is not necessarily physical substance but, instead, is the very core of a being. Augustine (388-395)(1964: 117). Each nature and substance that could become less good would still be good, and every nature would become less good when it was corrupted. Augustine (388-395)(1964: 116-117). With this view both physical matter and spiritual inner being could become corrupt. Rowan Greer indicates Augustine viewed privation as meaning that evil has no ontological status (meaning evil does not exist on its own). Greer (1996: 482). But from his writings Augustine does not necessarily state that as his view. Augustine dealt primarily with the idea of evil as negation, and I doubt he would fail to see that after corruption had taken place in creation that living, existing, beings committed evil acts, and in a sense evil beings existed. Augustine reasons that every human being that exists is good, but is evil where it is defective. Augustine (421)(1998: Chapter 13: 7). Although privation seems true in a negative sense, a problem with the concept in creatures is that corruption and the resulting evil in creatures is not merely an absence of something good, but consists of its own positive, destructive quality, as private creatures not only lack the will to do what is good, but will to do evil. John Hick reasons that Augustine’s idea of privation fails to deal with the fact that corrupted persons do not always tend to disintegrate and cease to exist in will and personality. Hick (1970: 62). This would seem correct as a corrupted and evil entity can grow in intelligence and power, so a mere corruption of a being from original perfection does not appear to weaken it to that status of non-existence. Something is considered evil because it can be seen to have a diminished degree of goodness. This appears reasonable; however, the diminished goodness in a creature is not replaced by non-existence, but by an actual corrupted nature within the person. It should be noted that Augustine is quite difficult to read and understand and it is not surprising that he is interpreted in varying ways. His writing style makes interpretations difficult as well, in my opinion, from the English translations. From a Biblical perspective the remaining goodness left in human beings after corruption is not sufficient for salvation. Romans 3:23 states that all have sinned and fallen short of the glory of God, and Romans 6:23 explains that the wages of sin are death, but the free gift of everlasting life is for those in Christ. Therefore even if privation is correct negatively, and everything that exists, no matter how evil it is, must contain some goodness, and evil does not exist on its own, human beings are still far from being perfectly morally good. God’s standards for salvation and entrance into the Kingdom of God that were originally broken in Genesis 3, included moral perfection and goodness in obedience to God, and fallen beings do not have perfect goodness. Human beings are therefore dependent on the atoning work and resurrection of Christ to deal with the results of sin and death, allowing those in Christ to obtain true moral perfection and goodness and entrance into the everlasting Kingdom of God. AUGUSTINE (388-395)(1964) On Free Choice of the Will, Translated by Anna S.Benjamin and L.H. Hackstaff, Upper Saddle River, N.J., Prentice Hall. AUGUSTINE (421)(1998) Enchiridion, Translated by J.F. Shaw, Denver, The Catholic Encyclopedia. GREER, ROWAN A. (1996) ‘Augustine’s Transformation of The Free Will Defence’, Faith and Philosophy, Volume 13, Number 4, October, pp. 471-486. Wilmore, Kentucky, Asbury College. HICK, JOHN (1970) Evil and The God of Love, London, The Fontana Library. My Mom emailed me some SUPPOSED celebrity mansions and so I thought I would edit and share a few of them. Oprah Arnold, the Governor Eddie Murphy Sylvester Stallone Jerry Sienfeld  

O.J. Simpson

Gratuitous evil revisited

Gratuitous evil revisited

Revised and reformatted for an entry on academia.edu, June 20, 2022

Butchart Gardens (photo from trekearth.com)

This is material based on MPhil/PhD research. When I began my research it was noted by a few writers that the gratuitous/evidential problem of evil was being discussed by some scholars more than the logical problem. I have primary dealt with the logical problem in my MPhil and PhD research only theses and related questionnaires, but I did not want to negate the gratuitous problem and so I discussed it without it being suggested by an advisor.

I reason a sovereignty theodicy/approach can reasonably state that as an infinite, omnipotent God can use all evil for the greater good, no amount of evil is too much or gratuitous. God remains perfectly good and holy in the process. God's plans achieved means the evil he willfully allows is not gratuitous.

Romans 8:28 (New American Standard Bible)
New American Standard Bible (NASB)
Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation

28And we know that [a]God causes (A)all things to work together for good to those who love God, to those who are (B)called according to His purpose.

However, from our human perspective much evil often remains unexplainable and very painful.

Gratuitous evil is also known as the evidential argument for evil and has been presented by atheistic philosopher William Rowe on more than one occasion. He presents an argument for gratuitous evil in ‘The Problem of Evil and Some Varieties of Atheism’ in The Problem of Evil.

Rowe’s evidential argument for evil, states the following propositions: Rowe (1990: 1).

(1) God, an omnipotent, omniscient, perfectly good being exists.
(2) Gratuitous evil exists.
(3) A perfectly good being would always eliminate gratuitous evil as far as it can.
(4) There are no limits to what an omnipotent being can do. Rowe (1990: 3).

Rowe concludes that there is no good state of affairs where an omnipotent, omniscient being would be justified in allowing evils where no possible good can arise from them taking place; he also calls these inscrutable evils, which are evils that cannot be understood. Rowe (1990: 3). Rowe’s proposition (1) and those like, seem reasonable from a traditional Christian perspective. Kreeft and Tacelli (1994: 89-99). Proposition (2) is debatable because it assumes that concepts of those within sovereignty and soul-making theodicy are incorrect and that an infinite, omnipotent God cannot use all wrong actions by creatures for the greater good. Calvin (1543)(1996: 37-40). Hick (1970: 292). Proposition (2) really does not prove anything, but simply states a disagreement between Rowe and many within Christian theism on whether or not God’s purposes are being fulfilled, even when horrendous evils occur. Rowe states that there is too much evil that does not make sense in existence. Rowe (1990: 3). Numerous theists would answer that although finite human beings cannot know the purposes of evil, God has a purpose. In my view, the human being is therefore unable to truly judge if too much evil exists. 

Proposition (3) is questionable because it builds upon the debatable proposition (2). It assumes that God cannot use all evil towards the greater good, and since gratuitous evil would exist, it implies that God likely is not a perfectly good being. Proposition (4) can be challenged by the theist because although God technically could rid the world of evil, both Feinberg and Hick for example, have provided good reasons why the creator would allow preventable evil. Feinberg states that eliminating evil would prohibit other divine plans for the greater good, Feinberg (1994: 130). Hick writes that God must allow a hostile imperfect environment in order for soul-making to occur. Hick (1970: 292).

Rowe has written a logical argument, but it is not necessarily true because theists can debate proposition (2) and claim the infinite, perfectly good God can always use the evil actions of his finite creations for the greater good. Calvin (1543)(1996: 37-40). It also can be stated concerning proposition (3) that as Calvin noted, God’s motives would remain pure even while horrendous evils take place, and God need not be less than perfectly good. Calvin (1543)(1996: 40). This would seem reasonable and possible for an infinite deity to accomplish as he is dealing with finite creatures that could never match him in morality, power, and knowledge.

Frances and Daniel Howard-Snyder reason that a way to deny premise (3) is to state that there is no such thing as a minimum amount of suffering that God must allow in order for the greater good to be accomplished. Howard-Snyder (1999: 129). This idea would not accept the critic’s notion that there is a minimum amount of evil and suffering that God must allow in a situation, and if he goes beyond that amount, gratuitous evil has occurred and God therefore does not exist. Howard-Snyder (1999: 129). Jeff Jordon disagrees and argues that the no minimum of suffering claim is false or implausible, because for any distribution of evil for divine purposes there is always a less painful distribution that would accomplish the same purposes. Jordon (2003: 238). 

I think it more likely that for each varying amount of suffering that God willingly allows there are resulting amounts of greater good or evil that occur. There is also the possibility that if God allows a certain amount of suffering in a given situation that the greater good will not occur and therefore God would not allow this amount of suffering to take place. Since the amount of suffering is largely related to the amount of greater good, it is not likely that a smaller amount of suffering could accomplish the same results as a greater amount, either good or bad. I therefore, doubt Jordon’s claim that a less painful distribution of evil would accomplish the exact same purposes. Jordon (2003: 238).

A critic may state that Jesus could have simply atoned for sins by dying with a much less brutal death. Christ could have been beaten less, not been crucified, died in a less painful way, and still died for sins, but I reason that the exact purposes of God would not have been accomplished through less suffering. I conclude that in the case of the death of Christ, a less painful distribution of evil would not have accomplished the exact same purposes. 

Unfortunately from our human perspective, what we may often view as gratuitous unnecessary evil, is in a sense, God accomplishing his purposes in a situation. I can certainly relate on a personal level, with the atheist and non-Christian that deems this as wrong and unfair, but as human beings we are in no position to judge God’s motives and plans in working in his creation in regard to the problem of evil. I have determined that my sufferings which are often very annoying, do not provide me with a strong enough intellectual argument to overcome the Biblical, theological and philosophical evidence for God's existence. 

My suffering, and the suffering of others, is certainly very difficult and often unappreciated, but from Job 40:1-2, from the New American Standard Bible, it states.

Then the Lord said to Job,
‘Will the faultfinder contend with the Almighty? Let him who reproves God answer it.’

---

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book II, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. 

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College.

CALVIN, JOHN (1540)(1973) Romans and Thessalonians, Translated by Ross Mackenzie, Grand Rapids, Wm. B. Eerdmans Publishing Company. 

CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.

CALVIN, JOHN (1550)(1978) Concerning Scandals, Translated by John W. Fraser, Grand Rapids, William B. Eerdmans Publishing Company.

CARSON, D.A. (1990) How Long, O Lord?, Grand Rapids, Baker Book House.

CALVIN, JOHN (1552)(1995) Acts, Translated by Watermark, Nottingham, Crossway Books. 

CALVIN, JOHN (1553)(1952) Job, Translated by Leroy Nixon, Grand Rapids, Baker Book House. 

CALVIN, JOHN (1554)(1965) Genesis, Translated by John King, Edinburgh, The Banner of Truth Trust.

CLINES, DAVID J. A. (1986) Job, The International Bible Commentary, Grand Rapids, Zondervan. 

CLINES, DAVID J. A. (1986) Proverbs, The International Bible Commentary, Grand Rapids, Zondervan.

GEIVETT, R. DOUGLAS (1993) Evil and the Evidence for God, Philadelphia, Temple University Press.

FEINBERG, JOHN.S. (1986) Predestination and Free Will, in David Basinger and Randall Basinger (eds.), Downers Grove, Illinois, InterVarsity Press.

FEINBERG, JOHN S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House.

FEINBERG, JOHN.S. (2001) No One Like Him, John S. Feinberg (gen.ed.), Wheaton, Illinois, Crossway Books.

HICK, JOHN (1970) Evil and The God of Love, London, The Fontana Library.

HICK, JOHN (1978) ‘Present and Future Life’, Harvard Theological Review, Volume 71, Number 1-2, January-April, Harvard University.

HICK, JOHN (1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta, John Knox Press.

HICK, JOHN (1993) ‘Afterword’ in GEIVETT, R. DOUGLAS (1993) Evil and the Evidence for God, Philadelphia, Temple University Press.

HICK, JOHN (1993) The Metaphor of God Incarnate, Louisville, Kentucky, John Know Press. 

HICK, JOHN (1994) Death and Eternal Life, Louisville, Kentucky, John Knox Press. 

HICK, JOHN (1999) ‘Life after Death’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press. 

HOWARD-SNYDER, FRANCES AND DANIEL (1999) ‘Is Theism Compatible with Gratuitous Evil?’, American Philosophical Quarterly, Volume 26, Number 2, April, pp. 115-130, Chicago, University of Illinois.

JORDAN, JEFF (2003) ‘Evil and Van Inwagen’, Faith and Philosophy, Volume 20, Number 2, pp. 236-238. Wilmore, Kentucky, Asbury College.

KREEFT, PETER AND RONALD K. TACELLI (1994) Handbook of Christian Apologetics, Downers Grove, Illinois, InterVarsity Press.

MESLE, C. ROBERT (1986) ‘The Problem of Genuine Evil: A Critique of John Hick’s Theodicy’, in The Journal of Religion, Volume 66, Number 4, pp. 412-430. October, Chicago, University of Chicago Press. 

MESLE, C. ROBERT (1991) John Hick’s Theodicy, New York, St. Martin’s Press. 

MESLE, C. ROBERT (2004) ‘Suffering, Meaning, and the Welfare of Children: What Do Theodicies Do?’, in American Journal of Theology & Philosophy, Volume 25, Number 3, September. Lamoni, Iowa, Graceland University. 

ROWE, WILLIAM L. (1990) ‘The Problem of Evil and Some Varieties of Atheism’, in Adams and Adams (eds.) The Problem of Evil, Oxford, Oxford University Press.

ROWE, WILLIAM L. (1994) ‘The Problem of No Best World’, Faith and Philosophy, Volume 11, Number 2, April, pp. 269-278. Wilmore, Kentucky, Asbury College. 

ROWE, WILLIAM L. (1996) ‘Privation’, in Robert Audi, (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press. 

ROWE, WILLIAM L. (1999) ‘The Problem of Divine Sovereignty and Human Freedom’, in Faith and Philosophy, Volume 16, Number 1, January, pp. 98-101. Wilmore, Kentucky, Asbury College

Images and the problem of evil:

Just to be clear, I realize all human beings are tainted by sin (Romans 3: 23), but I would support the Allies in World War One and Two. I also believe in a military for the defence of the state (Romans 13).


German propaganda poster from 1944 entitled Liberators.

Soviet World War Two propaganda poster.

Canadian World War Two propaganda poster.

World War Two propaganda poster from General Motors.

American World War Two propaganda poster.

German World War One propaganda poster.


American poster from World War Two, prior to the formation of the United Nations in 1945. China became communist in 1949 and here is using the present flag of Taiwan. India and Canada have colonial flags. India became independent in 1947. I personally prefer the old Canadian flag.

Parousia and eschatology

Vancouver, BC (photo from trekearth.com) 

According to W.R.F. Browning, the term parousia in the Greek New Testament means presence. It is used in the context of the Second Coming of Christ within the eschatological framework which includes judgment and resurrection. Browning (1996: 282). Browning reasons that Paul expected the day of the Lord, not as the end of the world and of time, but rather for the judgment of humanity and the final defeat of evil. The resurrection of Jesus would lead to the resurrection of all followers and a renewed creation. Browning (1996: 283). Millard Erickson writes that parousia literally means ‘being by’ and presence, coming or arrival. He notes it is used in 1 Thessalonians 4:15 to designate the coming of Christ as he raises those in him from the dead and catches believers in the air with him. This coming will lead to the destruction of the antichrist in 2 Thessalonians 2:8. It will not be a secret event, but will be public. Erickson (1996: 993). 

Strong defines the root word παρουσία from 1 Thessalonians 4: 15 as being near, advent, coming, and presence. Strong (1986: 74).

NT Greek

Word Detail Word/Inflected Form Lemma Part of Speech Lexical Entry παρουσίαν (6) παρουσία (28) Noun coming, arrival, presence Parsing Accusative Singular Feminine Related Words ἔλευσις ἔναντι ἀπέναντι ὕπαρξις νυνί ἐνοικέω γέρας εὐκαιρία ἔγκτησις ἔνδοθεν πατάσσω 

Context in 1 Thessalonians 4:15 οἱ περιλειπόμενοι εἰς τὴν ... τοῦ κυρίου οὐ μὴ “From Merriam-Webster: Accusative (In many languages including NT Koine Greek) 1 : of, relating to, or being the grammatical case that marks the direct object of a verb or the object of any of several prepositions” 1 Thessalonians 4: 15 …and remain (verb) until the coming (accusative noun) of the Lord. Bauer writes that in the context of 1 Thessalonians 4: 15 the word παρουσίαν is used of Christ and the Messianic Advent in glory to judge this world at the end of the age. Bauer (1979: 630). 

Eschatology is derived from the Greek word eschaton meaning last, it refers to the ultimate culmination of history where Jesus Christ returns to earth and fully establishes his rule and Kingdom. Grenz, Guretzki, and Nordling (1999: 46). Eschatology is the theology that seeks to fully understand the direction and purpose of history and progressing events. Grenz, Guretzki, and Nordling (1999: 46). 

Henry C. Thiessen writes that eschatology includes the concepts of the Second Coming of Christ, the resurrection, judgments, the millennium, and the final state. Thiessen (1956: 440). These are far too complex concepts to thoroughly discuss within a blog article, but these ideals would all be aspects of how the Biblical God delivers this current age that exists with the problem of evil, into an age where evil is a thing of the past. This present fallen creation, inhabited and influenced by sinful creatures would be transformed into a universe and earth empirically ruled by Christ as God. It should be noted here that The Kingdom of Heaven/God will therefore not only include access to God in the heavenly non-physical spiritual realm, but also a physical creation restored to an original perfection ruled by God. The elect in Christ will be physically resurrected and not live everlastingly as spiritual beings alone, because God wants the those in Christ to live forever in the restored Kingdom described in Revelation, Chapters 21-22. 

Robert H. Mounce points out that contrary to Greek dualism, God always intended for human beings to exist on a redeemed earth, not in a heavenly realm removed from physical existence. Mounce (1990: 368). This makes sense as a physical resurrected body naturally requires a physical realm to exist in, but Paul calls the resurrected body, spiritual, in 1 Corinthians 15: 44. Gordon Fee explains that the resurrection body is not immaterial but supernatural. It is a body adapted for eschatological existence under the domination of the spirit. Fee (1987: 786). Mounce notes that the concepts of new heaven and new earth in Revelation are described with varying degrees of literalness, but the new heaven and new earth provides the setting for the new and everlasting state. Mounce (1999: 369). The new heaven and new earth is not simply metaphor for a spiritual existence with God in his heavenly presence, but an actual physical place where human beings shall live and prosper with Christ. If Christians were intended to live merely a spiritual existence with God in the heavenly realm this would make the resurrection of the natural body, which becomes a spiritual body, as Paul describes it, unnecessary. If God did not intend to restore the physical universe and human body, then saved human beings, after death, could simply remain in Paradise (Luke 23: 43, 2 Corinthians 12: 4) in spirit form only. 

BAUER, W. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press. 

BROWNING, W.R.F. (1997) Oxford Dictionary of the Bible Oxford, Oxford University Press. 

ERICKSON, MILLARD J. (1996) ‘Second Coming of Christ’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books. 

FEE, GORDON (1987) The First Epistle to the Corinthians, Grand Rapids, William B. Eerdmans Publishing Company. 

GRENZ, STANLEY J. DAVID GURETZKI and CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press. 

MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company. 

STRONG, J. (1986) Strong’s Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company. 

THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company.

 

Sunday funny: From CNN CNN JERUSALEM (CNN) -- 

An unusual sight greeted Jerusalem police as they entered one of Christianity's holiest sites Sunday morning: dozens of monks punching and kicking each other in a massive brawl. 

Hey, was this all over a blog article?