Vernon, BC (photo from trekearth.com)
http://satireandtheology.blogspot.com/2008/06/chuck-norris-on-
chuck-norris.html
This a reprise of an article I did in November 2006, but I am including an additional section and cartoon at the end. Mr. David Esler read and commented on the original article, but most of you have probably not dug through my archives to find it, and frankly, I do not blame you. I reason some of my earlier articles could interest new readers.
Interestingly in New Testament Greek according to Strong’s Exhaustive Concordance of the Bible, the same Greek word can be defined in English as either eternal or everlasting. The Greek word aíwvios (aionios) is explained as meaning perpetual, used of past time or past and future as well, eternal, for ever, and everlasting. Strong (1986: 8). Strong provides only one word for eternal or everlasting from the New Testament.
Walter Bauer notes that in Romans 16: 25, a form of the word is used to describe a mystery of long ages ago without beginning. Bauer (1979: 28). In Hebrews 9: 14, a form of the word is used to describe the eternal Spirit and is mentioned as existing without beginning or end. Bauer (1979: 28). In Mathew 19: 29, Jesus discusses those that shall inherit everlasting life, and the word is used in a form that describes life existing without end. Bauer (1979: 28). The first verse appears to be describing a mystery that always existed with God, and in the second verse it mentions the Spirit of God that has always existed, and did not begin and will not cease. In the third verse the life Jesus discusses did not always exist, but everlasting life shall be given to some by God. There is a clear philosophical difference between the first two meanings and the last one.
The first two examples, in my view, are describing aspects of the eternal God. Something which is eternal according to Simon Blackburn is not moving, and is beyond time, whereas the third example in light of Blackburn's definition is describing something that is everlasting and running within time. Blackburn (1996: 126). In the first two usages of the word the idea being put across is that the mystery existed within the mind of the eternal God, and that God’s Spirit was eternal. God is eternal, as in without beginning or end and is beyond time. Grenz, Guretzki, Nordling (1999: 47). The third verse is not describing eternal life, but everlasting life which has a beginning but no ending. The everlasting life of those in Christ is not eternal, but exists within time and continues to run within time and therefore this life should be properly defined as everlasting life as opposed to eternal life. This philosophical difference is why in my writings I only use the term eternal in the context of God and use the terms everlasting life, everlasting existence, or everlasting punishment when mentioning God’s created beings which exist in time. I am not trying to split hairs here, but rather wish to attempt to define my terms as properly as possible in order to avoid related theological and philosophical difficulties through the use of terminology in the future.
This is not to deny some of the theological concepts which scholars and students use with the concept of eternal life. One student mentioned to me, while I lived in England, that we as Christians will share in the eternal life of God in the culminated Kingdom of God. I agree that we shall exist with God and experience his existence, but technically speaking he has eternal life, and we shall have everlasting life. God alone has always existed and therefore has eternal life. J.F. Walvoord notes that eternal life in Scripture is contrasted with physical life, and I completely agree. Walvoord (1996: 369). Whether the term is translated as eternal or everlasting life, I agree that it is the life that is opposed to physical temporal life from a Scriptural perspective. I would also add that it is contrasted with everlasting punishment for unbelievers. Whether we call it eternal or everlasting life it can only be found through Christ according to the Biblical account.
Additional
Quite philosophically important for clarity, is the idea that the eternal triune God did not exist in any type of state of time prior to the creation of the time, the universe, and matter. I say this to avoid a vicious regress.
In the Oxford Dictionary of Philosophy, Simon Blackburn discusses ‘infinite regress’ and mentions that this occurs in a vicious way whenever a problem tries to solve itself and yet remains with the same problem it had previously. A vicious regress is an infinite regress that does not solve its own problem, while a benign regress is an infinite regress that does not fail to solve its own problem. Blackburn writes that there is frequently room for debate on what is a vicious regress or benign regress. Blackburn (1996: 324).
In The Cambridge Dictionary of Philosophy, William Tolhurst writes that a vicious regress is in some way unacceptable as it would include an infinite series of items dependent on prior items. A vicious regress may be impossible to hold to philosophically, or it may be inconsistent. Tolhurst (1996: 835).
If the triune God had an infinite amount of time to plan creation, as some Christians state, then we would have the major philosophical difficulty of an infinite amount of time for God to traverse in order to arrive at creation. This would be a vicious regress and a problem that does not solve itself. This vicious regress would be an excellent target for critical philosophers to rightly claim as a major problem with Christian theology and philosophy.
My solution, although not perfect since a finite being cannot fully understand eternity, it to state that prior to time, God was (and is) an infinite being that communicated within the trinity, but not in the sense of interaction that took time. God simply knew God and then created time, the universe and matter. God can now communicate within time with his creation. God did not need an infinite amount of time to plan his creation as with infinite knowledge God did what he desired via his nature. God was (and is) and created.
BAUER, W. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press.
BLACKBURN, S. (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.
GRENZ, STANLEY J., DAVID GURETZKI and CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.
STRONG, J. (1986) Strong’s Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.
TOLHURST, WILLIAM (1996) 'Vicious Regress', in Robert Audi, (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.
WALVOORD, J. F. (1996) ‘Eternal Life’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.
Mr. Jeff Jenkins of Thoughts and Theology sent me this menu. Please click on it to enlarge.
