Reformed Theology and Providence

Canaletto, Alnwick at Northcumberland Castle (1752)

Reformed Theology and Providence

PhD edit

Philip Edgcumbe Hughes explains that through God’s providence the world is dependent, for if God did not maintain it, it would cease to exist. Hughes (1990: 45). In Law of Nature, Edwards explains that providence is the means by which God governs the world as the supreme judge of the universe. Edwards (1731-1733)(2006: 553).

Within ‘The Doctrine of Creation’ in Church Dogmatics, Volume III, Karl Barth defines God’s providence as dealing with the history of created beings, in the sense that in every way through this entire span of time, this providence takes place under the care of God the creator. This includes those that are in Christ in the covenant between God and humanity. Barth (1932-1968: 3). It is God’s fatherly Lordship over the entire world. Barth (1932-1968: 28). Natural events that take place are very personal for God. Frame (2002: 52). God’s providence includes the ‘superior dealings of the Creator with his creation, the wisdom, omnipotence and goodness with which He maintains and governs in time this distinct reality according to the council of his own will.’ Barth (1932-1968: 3). God knows all things appropriately and therefore acts in a proper way in relation to each and every creature. Barth (1932-1968: 5). In the act of creation, God associates himself with his creature as the ‘Lord of its history’ and acts in the appropriate manner. Barth (1932-1968: 12). Both the creator and creation possess types of freedom, and this does not simply leave God’s creatures with a type of freedom but causes the creature to share in the divine glory and the opportunity to serve God. Barth (1932-1968: 12). Schelling, although not noted as a Christian theologian, within Of Human Freedom states that all earthly creatures are dependent on God. Schelling (1845)(1936: 11). If God ‘withdrew his power for an instant, man would cease to be.’ Schelling (1845)(1936: 11). There exists ‘nothing before or outside of God.’ Schelling (1845)(1936: 32).

Hume is skeptical of this concept of God’s providence. Hume (1779)(2004: 50). People throughout the world view certain evils, which may be rectified in other regions of the world or in the future, and understand these good events as being connected to general laws and the existence of a good deity. Hume (1779)(2004: 50). Hume suggests that these are superstitions, and questions whether in many cases a ‘cause can be known but from its known effects?’ The idea is then presented that if God is benevolent his providence should lead to a world without suffering and wickedness. Hume (1779)(2004: 50).

Sanders writes that the Calvinist view on providence is meticulous providence that assumes nothing can stymie God’s will, and that God is in control of every detail. Sanders (1998: 212). Compatibilists (soft-determinists) deny meticulous providence prohibits significant human free will, but Sanders, as an incompatibilist, rejects the compatibilist argument concerning providence. Sanders (1998: 215). He instead suggests that a risk model of providence is a better idea. Within the risk model, God does not control everything that happens, but controls many things. Sanders (1998: 215). God alone is responsible for completing his divine plans and these will be completed in a general sense, but that does not mean every specific event is within his plans. Sanders (1998: 215-217). There is a difficulty with the fact that he states God controls some things and not others. If God’s control of all things in a Calvinistic/Reformed model is rejected because it would force people to do things, according to Sanders, then how can God control some things? Does God not influence significant human freedom at some specific points in time in order to bring about his ultimate plans, such as saving rebellious persons? If God influences significant human freedom at some points in time in order to guarantee that his ultimate plans occur, such as a culminated Kingdom, is this not in the end a form of compatibilism/soft determinism?

BARTH, KARL (1932-1968) Church Dogmatics, The Doctrine of Creation: Volumes 1 and 3. Translated by J.W. Edwards, Rev. O. Bussey, and Rev. Harold Knight, Edinburgh, T. and T. Clark.

EDWARDS, JONATHAN (1731-1733)(2006) Law of Nature, New Haven, Connecticut, Jonathan Edwards Center, Yale University.

FRAME, JOHN M. (2002) The Doctrine of God, P and R Publishing, Phillipsburg, New Jersey.

HUGHES, PHILIP. (1990) A Commentary On The Epistle To The Hebrews, Grand Rapids, William B. Eerdmans Publishing Company.

HUME, DAVID (1779)(2004) Dialogues Concerning Natural Religion, Digireads.com/Neeland Media LLC, Lawrence, Kansas.

SANDERS, JOHN (1998) The God Who Risks, Downers Grove, Illinois, InterVarsity Press.

SCHELLING, F.W.J. (1845)(1936) Schelling, Of Human Freedom, Translated by James Gutmann, The Open Court Publishing Company, Chicago.

I eat at McDonald's probably twice a year and Burger King once a year. I do not have a strong anti or pro fast food agenda. My preference would be Dairy Queen and I do take my sweet ol' Mother out to Dairy Queen a few times during the Spring and Summer for an ice cream.

I admit to finding McDonald's and Burger King related satire amusing and perhaps thought provoking concerning Western society.

Comments?

Ronald vs. Burger King






Another appearance from Ronald McJoker...




Apparently the first Ronald McDonald television ads were from 1963-1965.


Dubai

Reformed Theology and the Holy Spirit

Canaletto, Warwick Castle, the East Front (1752)

PhD Edit

Pneumatology

Pneumatology is the aspect of Christian doctrine dealing with the Holy Spirit. The word comes from the Greek words pneuma (πνεῦμα) and is defined as ‘A current of air, breath, a spirit, vital principle, mental disposition, ghost, life, spirit, mind.’ Strong (1890)(1986: 78). Breath or spirit. Browning (1997: 298). As spirit. Murray (1937-1966)(1977: 185). And logos (λόγος) defined as Word, reason or meaning. Browning (1997: 230). Logos is also noted as ‘something said’ and ‘the divine expression’ in general terms. Strong (1890)(1986: 59). Pneumatology discusses the divine person and work of the Holy Spirit, including its work in human salvation. The Holy Spirit, provides persons with the ability to know Christ, that was previously unknown. The Spirit speaks as the authority concerning Christ, and this is done freely by human beings through a gift of the Spirit. Williams (2007: 120).

The Father, Son and Holy Spirit possess one divine essence and nature. The Holy Spirit played a key part in the transformation of persons into Christian believers. It is in fact an aspect of God’s participating in his creation and human salvation. It proceeds from the Father and the Son, and is the supreme agent of grace. Whale (1958: 124). In the context of salvation. Calvin suggests outward human preaching ‘strikes only the ears’ while the inward instruction of the Holy Spirit is how a person is enlightened in Christ. Calvin (1543)(1996: 233). Human preaching is valuable in that it works at times in conjunction with the Holy Spirit transforming individuals. Calvin (1543)(1996: 233). The Holy Spirit works directly upon a human mind, in a sense remaking a person and creating a person after the image of Christ. Murray (1937-1966)(1977: 171).

Within Reformed thought the Holy Spirit definitively relates to the Biblical, Scriptural witness. Weber (1955)(1981: 228). Lindsell (1976: 30). The presentation of Biblical witnesses is considered to exist by the virtue of the work of the Spirit and this legitimizes the Scripture as God’s word. Weber (1955)(1981: 229). This is a doctrine of Biblical inspiration as the Holy Spirit testifies through the witness of Biblical writers. Weber (1955)(1981: 229). Inspiration is supernatural divine influence from the Holy Spirit upon the writers of Scripture. The Biblical writers were reasoned to somehow be part of a miraculous procedure. Weber (1955)(1981: 230).

Thiessen dismisses the idea of a dictation theory of Scriptural inspiration, as the writers of Scripture were not persons that merely had divine information dictated to them. Thiessen (1956: 106). The writers of Scripture were not ‘mere secretaries’ that wrote words dictated to them by the Holy Spirit. Lindsell (1976: 32). It can therefore be reasoned it is not the Holy Spirit’s grammar being used. Thiessen (1956: 106). The distinctive style of Biblical writers based on the study of original languages makes the dictation theory quite unlikely. Erickson (1994: 207). The concept of Biblical inspiration, with the Holy Spirit serving as guidance for the Biblical writer, seems both orthodox and reasonable. The Biblical authors had full use of their intellect and used their own grammar, but were guided to write God’s word without error and omission. Thiessen (1956: 106). Shedd names this basic theory of Biblical inspiration as ‘plenary inspiration’ meaning writers were moved by the Holy Spirit in respect to thought and language and were kept from error. Shedd (1874-1890)(1980: 72 Volume 1). Modern theology needs to correctly discern what the Spirit is stating through the Bible and this needs to be done through proper research techniques.

John Murray (1937-1966)(1977) explains that the Holy Spirit ‘summons men into union and fellowship with his Son so that, united to him in whom all spiritual blessings are treasured, they come to posses Christ and all that belongs to him in his capacity as Saviour and Redeemer.’ Murray (1937-1966)(1977: 167). Elected people are summoned. Regeneration takes place which is a powerful change in the human being via the Holy Spirit, which transforms one corrupt and in sin in opposition to God, to one pleasing to God and trusting in God. It is a new ‘vital principle, a new habit, the law of God, and a divine nature’ are framed in a human heart. Murray (1937-1966)(1977: 172). Herman Bavinck (1918)(2006) equates the term regeneration with rebirth. Bavinck (1918)(2006: 46). In John 3, Jesus does not literally speak of one being born a second time, but literally insists one be born from above. Bavinck (1918)(2006: 46). Regeneration consists of a person being converted from a life of giving in to temptation to one living in relationship with God. At the instance of regeneration the Holy Spirit begins a new inclination within the fallen human will. Shedd (1874-1890)(1980: 136 Volume 2). The human being is given a divine inclination, not of self, as it is contrary to the his or her fallen inclination, by the Holy Spirit. Shedd (1874-1890)(1980: 136 Volume 2). Within Reformed theology, regeneration is viewed as an initial one time act of the Holy Spirit in a person, and a person is therefore understood to be converted and therefore able to freely believe. Murray (1937-1966)(1977: 172).

My view is that it is indeed God’s choice alone to regenerate and therefore he alone is active in regeneration, but simultaneously as a person is regenerated they believe in Christ. Therefore although I view God as the initiator of regeneration I reason that logically, in order to avoid any suggestion of force or coercion, as God regenerates the saved person, he or she simultaneously believes. There is ‘no compulsion of the will in regeneration.’ states Shedd. Shedd (1874-1890)(1980: 136-137 Volume 2). Calvin reasons that a person is not forced or coerced to believe in the gospel. Calvin (1543)(1996: 68). I would view conversion as taking place simultaneously with regeneration in a person, although again I state that God alone via the Holy Spirit causes the regeneration process. Murray (1937-1966)(1977: 172). This means as God chooses to regenerate a person he simultaneously persuades one to freely believe. Murray states that regeneration is logically antecedent to any conscious response, and I reason that God’s choice to commit the act of regeneration must be antecedent due to the corrupt and sinful nature of persons. Murray (1937-1966)(1977: 168-169). The work of salvation was confined to God’s part in the calling. Bavinck (1918)(2006: 53). This does not prohibit God from causing a compatibilistic human choice within conversion at the moment that God’s initial eternal choice to regenerate becomes a divine act of regeneration. As persons were regenerated they would hear the call of salvation, repent and believe in Christ. I would view conversion as an aspect of regeneration, which is the beginning of the Christian experience.

BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 2: God and Creation, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids.

BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 3: Sin and Salvation in Christ, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids.

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

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

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

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

MURRAY, JOHN (1937-1966)(1977) Collected Writings of John Murray, Vol. 2: Select Lectures in Systematic Theology, Edinburgh, The Banner of Truth Trust.

SHEDD, WILLIAM G.T. (1874-1890)(1980) Dogmatic Theology, Volumes 1 and 2, Nashville, Thomas Nelson Publishers.

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.

WEBER, OTTO (1955)(1981) Foundations of Dogmatics, Volumes 1 and 2, Translated and annotated by Darrell L. Guder, William B. Eerdmans Publishing Company.

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

WILLIAMS, ROWAN (2007) Wrestling with Angels, William B. Eerdmans Publishing Company, Grand Rapids.




Abstract: This is just outside where I live.

Propaganda posters account for quite a bit of my traffic on this blog. Here are some more.

Please note: I am a moderate conservative and I am not a communist or fascist. I am against totalitarian government. I present these posters for educational and artistic purposes.

Soviet Posters 176


February 23 Day of the Soviet Army and Navy GLORY! V.Volikov 1963

Soviet Posters 232


Agitation poster (stencilled) V. Briskin 1958

Red Iceberg


A 1960 comic book cover.

Laughing Squid WWIII


By Brian Moore

Brian Moore

WWII


By Siebel 1942

WWII


Office of War Information 1943

WWI


US Bonds

WWI


US Bonds

Reformed Theology and Christology

Canaletto, Capriccio River Landscape with a Column (1754)

My present Facebook status:

I received a diagnosis from my GP/MD which I wondered about. I looked up my fairly minor ailment on the web on several sources and did my own diagnosis which the specialist today confirmed as accurate. Hmm, it seems I have had to do quite a bit of self medical help online the last few years. Thank God, the GP/MD diagnosis was wrong because it was a more nasty one. Getting better with proper meds now.

This is an edit from my completed PhD thesis.

In the person and work of Christ, God discloses and reveals himself to his creation, and this includes reconciliation and redemption. Weber (1955)(1981: 381-382). The work of Christ in ministry and, in particular his death, are essential for Christianity. Christ’s human life and death must, for historical accuracy, be connected to his salvific act. Williams (2007: 129). He conquered through his suffering and death, and revealed ‘the bankruptcy of the world’s values.’ Bloesch (1987: 16). The world system was shown to have a futile set of values that could not save humanity. Jesus Christ the person is held in extremely high regard as is his ministry, atoning work and resurrection, and his person and work cannot be separated in importance. He is understood as one person with two natures, meaning that both his deity and humanity are aspects of his person. He was and is fully God and fully human. He is not simply a man blessed with a very special relationship with God, nor is he a divine being that appears to be human but really is not. Weber explains that only God could bring peace to God and humanity, and this takes place through Christ. Weber (1955)(1981: 383). Christ stood completely with human beings and yet was God. Weber (1955)(1981: 383). Thiessen suggests that ‘no exact psychological analysis of the unique personality of Christ is possible.’ Thiessen (1956: 305). J.S. Whale explains that Christ is unique and to explain him leaves one in paradoxes. Whale (1958: 106). Jürgen Moltmann (1993) admits there is a mystery in regard to Christ and his incarnation. Moltmann (1993: 88). Christ has two natures in one person and there is an attempt to correlate the human and divine in Christ, but it remains a mystery. Whale (1958: 105). There is a mysterious incarnation of God into a reality that is ‘temporal, decaying, transitory existence in which men live and die.’ Moltmann (1993: 88). The eternal presence of God somehow in the incarnation exists among persons as God takes on ‘transitory, mortal being’ in order to become and cause humanity to become ‘intransitory’ and immortal, never facing death once again. Moltmann (1993: 88).

The New Testament depicts Christ as full deity with full divine power, and at the same time presents him as having the results of human finitude and mortality. His deity should not be asserted in a way that negates his humanity and vice-versa. Christ is equal to the Father in essence and nature as God, and yet as human being he submitted to the Father in order to accomplish his earthly mission. Jesus Christ has a determination to be God, our God, and to be the reconciler of the world.

BLOESCH, DONALD G. (1987) Freedom for Obedience, San Francisco, Harper and Rowe 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.

WEBER, OTTO (1955)(1981) Foundations of Dogmatics,Volumes 1 and 2, Translated and annotated by Darrell L. Guder, William B. Eerdmans Publishing Company.

WILLIAMS, ROWAN (2007) Wrestling with Angels, William B. Eerdmans Publishing Company, Grand Rapids.


Another charcoal drawing, at the two minute mark. This time I present work from Neil Buchanan instead of Ralph Papa (see previous post) that receives rather mixed reviews online.


Some live secular science fiction sounding mostly instrumental music with a religious theme. I have been listening to this piece for over twenty years and the first part especially is fantastic.


Salisbury, England 1995 (photo by thekingpin68)