Solva, Pembrokeshire, Wales (trekearth.com)
The new coat of arms of the University of Wales, Trinity Saint David. I am emailing them now again, this time higher up the chain, way higher, asking for my official paperwork. This will be the third email, or emails perhaps, in three weeks I have sent.
A certain relative said (paraphrased), 'Why don't you apply for a job there and state that your doctorate was confirmed by email (which it was)'.
Predestined (PhD)
In my mind, the concept of compatibilism, although the term is not used,[1] is implied in Scripture. The subject of predestination for salvation, for example, is a complex theological discussion and could be a topic for a Biblical Greek thesis.[2] However, within Ephesians 1,[3] ‘predestined’ which is προορίσας[4] within Ephesians 1: 5,[5] and in the context is ‘predestined us to adoption as sons through Jesus Christ’[6] and προορισθέντες[7] at Ephesians 1: 11, as in ‘we have obtained an inheritance, having been predestined according to his purpose’[8] appear to support Reformed compatibilist notions. Strong defines proorizw[9] which is the root word connected to the forms of the word in Ephesians 1, as to limit in advance in figurative terms,[10] and to predetermine, determine before, ordain, and predestinate.[11] Bauer defines the root word as meaning to decide before hand, predestine of God and applies this definition to Ephesians 1: 5 and 11.[12] Minimally, there appears reasonable textual support from this verse[13] that could support a Reformed compatibilistic perspective on how God chooses persons for his ultimate culminated Kingdom.
There are incompatibilist, evangelical counters to the Reformed view.[14] Ephesians scholar Francis Foulkes (1989) explains that predestination is not in opposition to human free will.[15] The gospel of grace was offered to all persons,[16] and those persons that accepted the message were elected.[17] Foulkes insists that the human faith required rests totally on God and not in self.[18] Foulkes then shifts the issue to the idea that election is not simply salvation, but also holiness of life.[19] He defines predestined as ‘marked beforehand.’[20] It is understood as a divine, eternal plan.[21] Foulkes presentation is commendable and reasonable and although his definition is similar to that of Strong[22] and Bauer,[23] he appears to downplay a deterministic aspect of the word.[24] I do not agree, but inevitably, even with the use of linguistic sources there is room for debate and I lean toward a compatibilistic understanding based on Ephesians 1.[25] Browning, an Oxford New Testament scholar,[26] also sides with a view similar to Foulkes noting that God has a plan of salvation for humanity and persons may freely accept or reject this plan on a personal basis.[27] Within Reformed theology, election is based on God’s plan and initiative to save the elect,[28] as opposed to primarily foreknowledge[29] of human acceptance of the gospel message within a Reformed, Calvinistic framework.
Schelling also presents a view on predestination[30] that human beings act today as they have always acted since ‘eternity’ and at the beginning of creation.[31] Persons continue to act wickedly because in eternity human beings took a stand in ‘egotism and selfishness.’[32] Within this view, passion and desire which can at times go wrong, represent freedom in the nature of human beings.[33] All persons are born with a ‘dark principle of evil attached to them.’[34] Persons can be good, even with this darkness through ‘divine transmutation.’[35] This non-traditional perspective would view human beings as predestined to commit evil[36] but allows for God to still work good within persons.[37]
I reason that the Bible when taken in proper context,[38] provides some important insights[39] into the logical and gratuitous problems of evil, and I favour the Reformed perspective strongly without negating the other views, including incompatibilism, in an unfair manner. Although I am a theist, I readily admit that atheists too have some good insights[40] at times, as for example Flew[41] and Mackie[42] make some reasonable criticisms of Plantinga’s work as discussed in Chapter Two.
[1] The term being a modern philosophical one.
[2] This is not a Biblical Studies PhD and I was therefore advised to limit my Biblical work within this thesis, but I seek accuracy in my Biblical interpretations.
[3] A key Chapter for Reformed views on compatibilism.
[4] The Greek New Testament (1993: 654).
[5] The Greek New Testament (1993: 654).
[6] The New American Standard Version Bible (1984: 1322).
[7] The Greek New Testament (1993: 655).
[8] The New American Standard Version Bible (1984: 1322).
[9] Strong (1890)(1986: 81).
[10] Strong (1890)(1986: 81).
[11] Strong (1890)(1986: 81).
[12] Bauer (1979: 709).
[13] I realize many other verses could be examined concerning this subject. I provide Ephesians 1 as a prime Reformed example within a limited space allotted for this topic.
[14] Foulkes (1989: 55).
[15] Foulkes (1989: 55).
[16] Foulkes (1989: 55). Browning (1997: 301).
[17] Foulkes (1989: 55). Browning writes that the New Testament does not state that those that reject this offer are damned to hell. Browning (1997: 301).
[18] Foulkes (1989: 55). Frankly, Foulkes does not explain how this works within his incompatibilistic system.
[19] Foulkes (1989: 55). I can agree that God does work out holiness in his people.
[20] Foulkes (1989: 56).
[21] Foulkes (1989: 56).
[22] Strong (1890)(1986: 81).
[23] Bauer (1979: 709).
[24] Foulkes (1989: 55-56).
[25] I can still consider incompatibilistic notions and other perspectives, when needed.
[26] Browning (1997: i). Browning provides an Anglican perspective.
[27] Browning (1997: 301).
[28] Calvin (1543)(1996: 200).
[29] Thiessen (1956: 344).
[30] Schelling (1845)(1936: 66).
[31] Schelling (1845)(1936: 66). Creation is not passive and is dynamic and in constant activity. Gutmann (1845)(1936: xxiii). This non-passive activity included rebellion within Schelling’s view.
[32] Schelling (1845)(1936: 66).
[33] Gutmann (1845)(1936: xxv).
[34] Gutmann (1845)(1936: xxv).
[35] Schelling (1845)(1936: 66).
[36] Schelling (1845)(1936: 66).
[37] Schelling (1845)(1936: 66).
[38] Franke (2005: 9). Shedd (1874-1890)(1980: 4 Volume 1).
[39] Admittedly they are non-exhaustive. This is a major reason why we have discussions in regard to theodicy as God is not crystal clear concerning the issue in Scripture.
[40] I personally relate to many of the objections raised against an all-powerful, good God in this world filled with evil. I simply reason God has perfect motives and a track record in Christ, whereas an atheist would have unbelief. This does not mean we do not share a mutual hatred of much evil and suffering.
[41] Flew (1955: 150-153).
[42] Mackie (1971) in Plantinga (1977)(2002: 32-33). Mackie (1955)(1996: 250-253).
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) 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.
FLEW, ANTONY (1955) ‘Theology and Falsification’, in Antony Flew and A. MacIntrye (eds.), New Essays in Philosophical Theology, London, SCM, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press.
FRANKE, JOHN R. (2005) The Character of Theology, Baker Academic, Grand Rapids.
FOULKES, FRANCIS (1989) Ephesians, Grand Rapids, Inter-Varsity Press.
GUTMANN, JAMES (1845)(1936) ‘Introduction’ in SCHELLING, F.W.J. (1845)(1936) Schelling, Of Human Freedom, Translated by James Gutmann, The Open Court Publishing Company, Chicago.
MACKIE, J.L. (1955)(1996) ‘Evil and Omnipotence’, in Mind, in Michael Peterson, William Hasker, Bruce Reichenbach, and David Basinger (eds.), Philosophy of Religion, Oxford, Oxford University Press.
MACKIE, J.L. (1971)(1977)(2002) ‘Evil and Omnipotence’, in The Philosophy of Religion, in Alvin C. Plantinga, God, Freedom, and Evil, Grand Rapids. Wm. B. Eerdmans Publishing Company.
SCHELLING, F.W.J. (1845)(1936) Schelling, Of Human Freedom, Translated by James Gutmann, The Open Court Publishing Company, Chicago.
SHEDD, WILLIAM G.T. (1874-1890)(1980) Dogmatic Theology, Volume 1, Nashville, Thomas Nelson Publishers.
STRONG, J. (1986) Strong’s Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.
THE GREEK NEW TESTAMENT (1993) Stuttgart, United Bible Societies.
THIESSEN, H.C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company.
Pea green sea, Solva, Wales (trekearth.com)
Predestined (PhD)
In my mind, the concept of compatibilism, although the term is not used,[1] is implied in Scripture. The subject of predestination for salvation, for example, is a complex theological discussion and could be a topic for a Biblical Greek thesis.[2] However, within Ephesians 1,[3] ‘predestined’ which is προορίσας[4] within Ephesians 1: 5,[5] and in the context is ‘predestined us to adoption as sons through Jesus Christ’[6] and προορισθέντες[7] at Ephesians 1: 11, as in ‘we have obtained an inheritance, having been predestined according to his purpose’[8] appear to support Reformed compatibilist notions. Strong defines proorizw[9] which is the root word connected to the forms of the word in Ephesians 1, as to limit in advance in figurative terms,[10] and to predetermine, determine before, ordain, and predestinate.[11] Bauer defines the root word as meaning to decide before hand, predestine of God and applies this definition to Ephesians 1: 5 and 11.[12] Minimally, there appears reasonable textual support from this verse[13] that could support a Reformed compatibilistic perspective on how God chooses persons for his ultimate culminated Kingdom.
There are incompatibilist, evangelical counters to the Reformed view.[14] Ephesians scholar Francis Foulkes (1989) explains that predestination is not in opposition to human free will.[15] The gospel of grace was offered to all persons,[16] and those persons that accepted the message were elected.[17] Foulkes insists that the human faith required rests totally on God and not in self.[18] Foulkes then shifts the issue to the idea that election is not simply salvation, but also holiness of life.[19] He defines predestined as ‘marked beforehand.’[20] It is understood as a divine, eternal plan.[21] Foulkes presentation is commendable and reasonable and although his definition is similar to that of Strong[22] and Bauer,[23] he appears to downplay a deterministic aspect of the word.[24] I do not agree, but inevitably, even with the use of linguistic sources there is room for debate and I lean toward a compatibilistic understanding based on Ephesians 1.[25] Browning, an Oxford New Testament scholar,[26] also sides with a view similar to Foulkes noting that God has a plan of salvation for humanity and persons may freely accept or reject this plan on a personal basis.[27] Within Reformed theology, election is based on God’s plan and initiative to save the elect,[28] as opposed to primarily foreknowledge[29] of human acceptance of the gospel message within a Reformed, Calvinistic framework.
Schelling also presents a view on predestination[30] that human beings act today as they have always acted since ‘eternity’ and at the beginning of creation.[31] Persons continue to act wickedly because in eternity human beings took a stand in ‘egotism and selfishness.’[32] Within this view, passion and desire which can at times go wrong, represent freedom in the nature of human beings.[33] All persons are born with a ‘dark principle of evil attached to them.’[34] Persons can be good, even with this darkness through ‘divine transmutation.’[35] This non-traditional perspective would view human beings as predestined to commit evil[36] but allows for God to still work good within persons.[37]
I reason that the Bible when taken in proper context,[38] provides some important insights[39] into the logical and gratuitous problems of evil, and I favour the Reformed perspective strongly without negating the other views, including incompatibilism, in an unfair manner. Although I am a theist, I readily admit that atheists too have some good insights[40] at times, as for example Flew[41] and Mackie[42] make some reasonable criticisms of Plantinga’s work as discussed in Chapter Two.
[1] The term being a modern philosophical one.
[2] This is not a Biblical Studies PhD and I was therefore advised to limit my Biblical work within this thesis, but I seek accuracy in my Biblical interpretations.
[3] A key Chapter for Reformed views on compatibilism.
[4] The Greek New Testament (1993: 654).
[5] The Greek New Testament (1993: 654).
[6] The New American Standard Version Bible (1984: 1322).
[7] The Greek New Testament (1993: 655).
[8] The New American Standard Version Bible (1984: 1322).
[9] Strong (1890)(1986: 81).
[10] Strong (1890)(1986: 81).
[11] Strong (1890)(1986: 81).
[12] Bauer (1979: 709).
[13] I realize many other verses could be examined concerning this subject. I provide Ephesians 1 as a prime Reformed example within a limited space allotted for this topic.
[14] Foulkes (1989: 55).
[15] Foulkes (1989: 55).
[16] Foulkes (1989: 55). Browning (1997: 301).
[17] Foulkes (1989: 55). Browning writes that the New Testament does not state that those that reject this offer are damned to hell. Browning (1997: 301).
[18] Foulkes (1989: 55). Frankly, Foulkes does not explain how this works within his incompatibilistic system.
[19] Foulkes (1989: 55). I can agree that God does work out holiness in his people.
[20] Foulkes (1989: 56).
[21] Foulkes (1989: 56).
[22] Strong (1890)(1986: 81).
[23] Bauer (1979: 709).
[24] Foulkes (1989: 55-56).
[25] I can still consider incompatibilistic notions and other perspectives, when needed.
[26] Browning (1997: i). Browning provides an Anglican perspective.
[27] Browning (1997: 301).
[28] Calvin (1543)(1996: 200).
[29] Thiessen (1956: 344).
[30] Schelling (1845)(1936: 66).
[31] Schelling (1845)(1936: 66). Creation is not passive and is dynamic and in constant activity. Gutmann (1845)(1936: xxiii). This non-passive activity included rebellion within Schelling’s view.
[32] Schelling (1845)(1936: 66).
[33] Gutmann (1845)(1936: xxv).
[34] Gutmann (1845)(1936: xxv).
[35] Schelling (1845)(1936: 66).
[36] Schelling (1845)(1936: 66).
[37] Schelling (1845)(1936: 66).
[38] Franke (2005: 9). Shedd (1874-1890)(1980: 4 Volume 1).
[39] Admittedly they are non-exhaustive. This is a major reason why we have discussions in regard to theodicy as God is not crystal clear concerning the issue in Scripture.
[40] I personally relate to many of the objections raised against an all-powerful, good God in this world filled with evil. I simply reason God has perfect motives and a track record in Christ, whereas an atheist would have unbelief. This does not mean we do not share a mutual hatred of much evil and suffering.
[41] Flew (1955: 150-153).
[42] Mackie (1971) in Plantinga (1977)(2002: 32-33). Mackie (1955)(1996: 250-253).
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) 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.
FLEW, ANTONY (1955) ‘Theology and Falsification’, in Antony Flew and A. MacIntrye (eds.), New Essays in Philosophical Theology, London, SCM, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press.
FRANKE, JOHN R. (2005) The Character of Theology, Baker Academic, Grand Rapids.
FOULKES, FRANCIS (1989) Ephesians, Grand Rapids, Inter-Varsity Press.
GUTMANN, JAMES (1845)(1936) ‘Introduction’ in SCHELLING, F.W.J. (1845)(1936) Schelling, Of Human Freedom, Translated by James Gutmann, The Open Court Publishing Company, Chicago.
MACKIE, J.L. (1955)(1996) ‘Evil and Omnipotence’, in Mind, in Michael Peterson, William Hasker, Bruce Reichenbach, and David Basinger (eds.), Philosophy of Religion, Oxford, Oxford University Press.
MACKIE, J.L. (1971)(1977)(2002) ‘Evil and Omnipotence’, in The Philosophy of Religion, in Alvin C. Plantinga, God, Freedom, and Evil, Grand Rapids. Wm. B. Eerdmans Publishing Company.
SCHELLING, F.W.J. (1845)(1936) Schelling, Of Human Freedom, Translated by James Gutmann, The Open Court Publishing Company, Chicago.
SHEDD, WILLIAM G.T. (1874-1890)(1980) Dogmatic Theology, Volume 1, Nashville, Thomas Nelson Publishers.
STRONG, J. (1986) Strong’s Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.
THE GREEK NEW TESTAMENT (1993) Stuttgart, United Bible Societies.
THIESSEN, H.C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company.
Pea green sea, Solva, Wales (trekearth.com)
