Tuesday, September 24, 2013

Galatians 1:8-9 Brief

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I have been listening to an audio version of Galatians lately...

Galatians 1: 6-10 New American Standard Bible (NASB)

6 I am amazed that you are so quickly deserting Him who called you [a]by the grace of Christ, for a different gospel; 7 which is really not another; only there are some who are disturbing you and want to distort the gospel of Christ. 8 But even if we, or an angel from heaven, should preach to you a gospel [b]contrary to what we have preached to you, he is to be [c]accursed! 9 As we have said before, so I say again now, if any man is preaching to you a gospel [d]contrary to what you received, he is to be [e]accursed! 10 For am I now seeking the favor of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a bond-servant of Christ.

Greek New Testament

Scrivener 1894 Textus Receptus
wV proeirhkamen kai arti palin legw ei tiV umaV euaggelizetai par o parelabete anaqema estw

Byzantine Majority
wV proeirhkamen kai arti palin legw ei tiV umaV euaggelizetai par o parelabete anaqema estw

Brief Background Of Galatians

Commentator F. Roy Coad makes the quite clear observation from the context, statement that Galatians is free from authorship controversies as it is virtually unanimous that the Apostle Paul wrote the Book. Coad (1986: 1413). Paul is clearly identified as the author.

There are debates on the date of the letter and the location of churches intended. Coad (1986: 1413). Many American and British scholars conclude Paul established on his first missionary journey a church in the southern part of the Roman Province of Galatia. (1986: 1416).

The writer reasons that Galatians was likely the first New Testament text written, in 48-49 AD, and Paul's conversion was likely in approximately 33 AD. Coad (1986: 1416).

Galatians 1: 6-10

Commentators with different views ask 'Was Paul implying that the Judaizers' message was no gospel at all; or that it was not a different message, but merely a perversion of the true?' Coad (1986: 1418).

The Judaizers being those formerly of Hebrew Religion of the Old Testament/Hebrew Bible in the early Christian Church that were attempting to live under Old Covenant Law and influencing others to do so.

However the Scriptural context states a different gospel (verse 6), contrary to what you received (verse 9).

Marshall states 'another gospel': eteron euaggelion

Coad states one that preaches such as gospel is 'eternally condemned' -anathema. Coad (1986: 1418).

ἀνάθεμα: Is translated as 'a curse' 'let him be' estw in Alfred Marshall's Greek Lexicon.

Bauer documents ἀνάθεμα: it is the 'object of a curse' in Galatians 1: 8 forward. Bauer (1979: 54).

Strong's documents ἀνάθεμα: A religious ban or excommunicated thing or person-accursed, anathema, curse x great. Strong (1986: 10).

Concepts of being everlastingly condemned, being cursed/anathema seem stronger than simply a perversion of the true gospel, or aberrant theology. It appears from the level of Paul's critical critique it is quite possibly beyond legalistic religion that is actually being discussed.

It is presumptuous to assume that core orthodox doctrines were still held to, although this is a possibility based on scholarship.

Rather in being a different gospel means there is a reasonable possibility the particular Judaizers involved had fallen back into the Law to a point where they had theologically and practically rejected the atoning work and resurrection of Christ in soteriology.

Therefore they may have in fact had a different gospel, a different religion. Paul may not just be criticizing the Judaizers and then stating that those with a different gospel in a hypothetical sense are everlastingly condemned and cursed, but some of those mentioned were in fact in that position with God.

However, I can see from the text how there is some room for debate.

As application, any world religion and worldview regardless of how many or few adherents that seriously disagrees and alters itself from Scriptural views in regard to the Nature of God and soteriology would by implication find itself everlastingly condemned, and cursed as a false gospel by God.

This is true even of religions that claim to have post-New Testament angelic and divine origins, Galatians seemingly anticipating this type of attempt to alter the New Testament gospel, verse 8 forward.

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

COAD, F. ROY (1986) ‘Galatians’, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan.

MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan. 

STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.
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Friday, September 20, 2013

Thoughts On Educational And Cultural Trends

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On Albert Mohler.com I listen often once a week to 'The Briefing'. I agree with many of his Reformed Baptist views although where we tend to differ is where I do not culturally identify with the American Evangelical movement on some of the very conservative assumptions associated in American culture. I admittedly, arriving from Canadian culture with Canadian and British education and moderate conservative positions.

In order I would view myself as Christian, Reformed, Evangelical.

I also listen to his less frequent and longer program 'Thinking In Public'. The last two years there have been two interviews posted in regard to education and the male role in American society which would also have some relevance to Western society in general.

I have listened to both of them more than once.

Where Have The Men Gone A Conversation With Kay Hymowitz 2011/04/11

More recently:

A Culture Increasingly Hostile To Men A Conversation With Psychologist Helen Smith 2013/09/16

Transcript from 2011/04/11

Selected Citations

'Mohler: This is “Thinking in Public”, a program dedicated to intelligent conversation about front line theological and cultural issues with the people who are shaping them. I’m Albert Mohler, your host, and President of The Southern Baptist Theological Seminary in Louisville, Kentucky. Something is happening when it comes to young men in America and for that matter around the world. It might be better stated as something is not happening. What is not happening is that boys are not moving into manhood at anything like what we might describe as on schedule. Instead we’ve entered a new very, very troubling period in American life in which the transition from boyhood to manhood is anything but clear and in many cases anything but happening. Kay Hymowitz is the William E. Simon Fellow at the Manhattan Institute one of the nation’s most important think tanks. She’s also a contributing editor of City Journal. She writes extensively on issues including childhood, family issues, poverty, and cultural change in America. You may know her well through her books including Marriage and Cast in America, Liberation’s Children, and now her newest book Manning Up: How the Rise of Women is Turning Men into Boys. Kay Hymowitz really launched an assault upon the contemporary idea of manhood and of adulthood in an article published in Wall Street Journal on February 10, 2011 entitled Where Have the Good Men Gone? Kay Hymowitz welcome to Thinking in Public.'

'Mohler: Well, in this process it is boys and young men who are particularly having difficulty. For instance right now as you’ve indicated and by the way since you’ve written your book the statistics are only more exaggerated. The displacement of young men on American college campuses and it is that by the way. It’s not just that there are more women it is actually that there are fewer young men on many of these campuses. It is now to the point that many campuses are marking a 60/40 split between the women and the men with far more young women than young men. And when it comes to graduates even more so and in an…this just means that young men are getting further and further behind.

Hymowitz: That is exactly right. So this is a big concern you know if you have 57% or 60% of college graduates are women what happens even if it takes a much longer time to settle down most people still want to get married and have children where are these women supposed to find their husbands. You know they’re either going to marry men who are less educated than they are or they’re going to remain single. And I think the former is unlikely from what I’ve seen. There are some more marrying down as it might be called among women over the last decade but I’m not an awful lot of those marriage tend to be much more fragile.

Mohler: Yeah and as a matter of fact there is no precedent in human history for women marrying men with less economic ability, and less education, and less social status and that working.

Hymowitz: Yes, that’s exactly right I just wrote a piece on this very topic. It’s something that people don’t like to talk about because we like to pretend that marriage really is just about love, finding your soul mate, and class has nothing to do with it. But of course it does a great deal. People are more likely to be attracted to people to whom they share their values and a mindset.'

'Mohler: Yeah and actually those numbers are, they’re not a small uptake here. We’re talking about a major demographic wave that is coming at us especially when it comes to the fewer young women who are getting married and even to a greater degree the fewer babies coming from those unions. Mark Regnerus at University of Texas and others have been doing work and there’s another side to this and that is that feminists had thought that getting women into these positions of college and university and becoming graduates moving into work force that it would empower women. But Regnerus and his colleagues are showing that something very interesting happening in this and something very unexpected and that is that for instance if you go to an elite university and you go into the academic programs where the women outnumber men by a 60-40 or sometimes even greater percentage the men are the ones who end up with the power because what happens is that every one of those young women by and large is looking for a husband and the pool is now very small which means the power differential has gone to the young men. And if they’re not willing right now to get married, well it turns out that well, as Regnerus puts it, they’re able to have all the sex they want without any demand for marriage because they hold the power.

Hymowitz: I agree with Regnerus’ interpretation up to a point. What I think he leaves out is that it’s not all men who get the benefits of this new arrangement. Because women still are choosing, and they are choosy. And they tend to choose the more, for lack of a better term, we’ll call the alpha male, the more attractive, the more dominant, the more socially popular man on campus so that those men of course can have whatever they want and lots of women begging for their attention. It is actually not so true for what people call in the vernacular beta-male where the guys who are a little socially attuned who are maybe spending an awful lot of time in programming computers, and maybe don’t have a lot have of the moves that the big man on campus do. So I do think that it’s some ways even uglier than what Regnerus is implying because there are some guys who are losing out here.

Mohler: Well indeed and some of them are the ones who are counted on the success side by the educators and the employers but from a perspective of the life script or their development into assuming the full responsibility of adulthood, it’s not going well...'

Comments:

With a 60/40 between educated college and University educated males and females in the USA, this trend is likely to be similar in other Western nations. Hymowitz states 'You know they’re either going to marry men who are less educated than they are or they’re going to remain single. And I think the former is unlikely from what I’ve seen. There are some more marrying down as it might be called among women over the last decade but I’m not an awful lot of those marriage tend to be much more fragile.'

Rejecting secular and non-Biblical relationship models, a further difficulty would be for Christians because of fewer numbers within the cultural group. From my perspective it would appear that if what Hymowitz is stating from her educated researched secular perspective and Mohler is stating in agreement from a Christian one is true, then there would need for differing philosophical and practical approaches within worldview in regard to potential marriage for educated Christian women in light of the times.

In regard to men, the so called 'beta-males' in a Christian context need to learn to develop skills and to become more social. If there is more educated Christian women available in the United States and in the Western World, than at least there is opportunity.

I know from research in the area listening to secular relationship coaches that the 'classic software engineer', this is the stereotypical software engineer, not all in the field, is often considered to have the worst social skills.

This is the type of 'beta-male' Hymowitz is mentioning I reason; not men that have reasonable social skills but perhaps have not met someone relatable.

Transcript from 2013/09/16

Selected Citations:

'Mohler: This is Thinking in Public, a program dedicated to intelligent conversation about frontline theological and cultural issues with the people who are shaping them. I’m Albert Mohler, your host and President of The Southern Baptist Theological Seminary in Louisville, Kentucky. Dr. Helen Smith is a forensic psychologist, a well-known writer who has written for a variety of publications including the Los Angeles Times and the Christian Science Monitor. She holds a Ph.D. from the University of Tennessee and Master’s Degrees from the New School for Social Research and The City University of New York. She’s a widely quoted commentator, a frequent spokesperson in the media, and she’s also a very active blogger. She’s also the author of a very important new book entitled Men on Strike: Why Men are Boycotting Marriage, Fatherhood, and the American Dream – and Why It Matters. Dr. Helen Smith, welcome to Thinking in Public.

Mohler: We’re going to talk about the three strikes that you say men have declared: a strike on marriage, a strike on education, especially higher education, and a strike on work in the larger engagement with society. But I find the most revolutionary part of your argument, the part that you just mentioned, moral ethicists, philosophers, sociologists, looking at why people behave the way they do deploys several theories. One of them is called as you would well know Rational Choice Theory. You’re the first person I know to apply Rational Choice Theory to this equation, and I think it’s very important. In other words you’re arguing that men in showing these different and new patterns of behavior are actually making what is in their own minds a rational choice.

Smith: Well, that’s just human behavior. But I think as a society we have to realize that the more of the behavior we reward – you get more of the behavior you reward and less of the behaviors that you punish. And we’re rewarding men being marriage material or providers or anything we’re rewarding that less and less and punishing it more. When you think about even marriage like fifty years ago man was sort of the head of the household or looked up to and treated with respect. And now married men are seen as less of a man by society, by the media, and in event even if he has kids instead of being Ward Cleaver he’s seen more as kind of an idiot, especially in the media and that sort of thing. I agree that I don’t know why we don’t think that men have rational choice and that somehow even other men tell men just to “man up” and go ahead and keep doing the things that society expects of them. But this question becomes: why should they? Why should they be involved in a system that’s so stacked against them? It doesn’t make any sense. We wouldn’t say that if it was about women. If women were getting a raw deal somehow we’d say, “Oh, well of course they’re not going to do that.” But with men we’re just like, “Well, you better man up and do whatever society expects of you even if you are getting as much out of the deal.”

Mohler: Well, to show how this works let’s go to that first issue you address which is the marriage strike. You quote Glenn Sacks and Diana Thompson who have written that American men are now subconsciously launching what they call a marriage strike.

Smith: Yes, and they say that it is mainly for reasons of family ___ because of the divorce issues. But actually I think it’s even more than that. I wrote a blog post over at the Huffington Post and it’s called “8 Reasons Straight Men Don’t Want To Get Married” and some of the things I looked at is that men, basically the summary of what I found just from talking to men and from getting men on my blog and from just the thousands of men I’ve talked to over the years in therapy that some of the things they say about getting married is: Number one reason they don’t’ want to get married is they’ll lose respect. They just feel like they don’t have the kind of respect, and I think going back to the culture I think we treat men in a way that says that they’re not important and that trickles down to the greater community. One of the things that James Macnamara, he is a communications professor in Sydney, Australia, and he did research and he found that 69% of mass media reporting and commentary on men was unfavorable. And that’s compared with 12% favorable and 19% neutral. And I think when you think about that, when you’re looking at it and saying almost 70% of the time when men are portrayed in the media they’re portrayed as a predator, a goofball, a deadbeat, and that just sends a very negative message about how men are to be treated. So I think this loss of respect is a big aspect of why men feel that they don’t want to be involved in marriage as often.'

'Mohler: And of course that’s kind of the back side of the equation here. And as many younger men, especially in a secular frame of mind, are looking at what you describe as a cost/benefit analysis I can see as your book makes very clear that for many of them the cost seem higher than the benefits in their analysis of not only marriage but of growing up. But of course marriage as important as that is, and we’ll get back to that in a moment, is only one of the issues you address in your book. And now to others we want to turn as well including the strike on education. You’re talking about the fact that men are striking from college.

Smith: Well, it’s almost like they just never make it there. I have a chapter in the book called “The College Strike.” And maybe that’s almost beyond what’s happening. Because what’s happening is men are just not making it into college. Right now it’s about 57% women, 43% men, and that’s growing where they think in the next ten years it could be as many as 60% women going to college. One of the reasons for that is younger men in the elementary school grades often having failing grades, they often don’t do well, a lot of boys can’t read or don’t do well in those areas. And they’re disconnected from schools because schools in some sense over the last forty to fifty years have become places that are much more suitable for girls than they are for boys. And we worry so much about what girls need and how we make that happen. Like if we see that girls are lagging behind in science we immediately say okay we have to do something; we have to find books that girls like to read; we have to find a way to teach girls that will make them want to go into science or make them want to understand math better.'

Comments:

In regard to Rational Choice Theory, Blackburn defines rationality as pieces of behaviour, beliefs arguments, policies and other exercises of the human mind that are described as rational. Rational meaning making sense or is in accordance with for example, aiming at truth or at what is good. Blackburn (1996: 319).

'Smith: Well, that’s just human behavior. But I think as a society we have to realize that the more of the behavior we reward – you get more of the behavior you reward and less of the behaviors that you punish. And we’re rewarding men being marriage material or providers or anything we’re rewarding that less and less and punishing it more.'

That is a secular way of looking a marriage which I personally reject.

That is not state that I reason there is no truth to the Rational Choice Theory. Within Christ there would still need to be spiritual, intellectual and romantic mutual attraction with someone or else the rational choice as a theologian and philosopher is to remain single.

Obviously, I would not favour any kind of strike or boycotting on education, or as I may coin the phrase 'a vacation on education'. I think dropping out of society is an intellectual cop-out and that is what Dr. Smith states that many men in the United States are presently doing and I would not agree with it.

From a Christian perspective, difficult times require prayer, Biblical, theological and related study, meaningful fellowship with encouragement and critique. Innovation, flexibility and adaptability are needed even when cultural trends in society, secular and/or Christian can be difficult. Biblically, if single, especially if struggling with the 'burn' one is to seek marriage unless one is content (1 Corinthians 7). Improving oneself for employment and for use by God would be required. How could one, for example. obey the Great Commission of Matthew 28 by not being able to rightly and properly teach (v.20)? This would be an example of education, formal or not.

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

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Saturday, September 14, 2013

Book Of Life

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Summer type images: Soon to end here in the Lower Mainland.:)

I was surprised to view within my Cambridge Dictionary of Philosophy, from author Robert Hillary Kane from the University of Texas, the entry 'book of life'. This would be something I would expect to find in one of my Biblical commentaries, dictionaries or texts, or theology textbooks, but I would have not expected it from that particular philosophical source.

The entry states that 'book of life' is an expression found in the Hebrew and Christian Scriptures. Kane (1996: 82). Therefore, this would be within the Hebrew Bible and the New Testament.

It signified the record kept by God for those destined for 'eternal happiness'. Kane (1996: 82).

Not how I would describe it philosophically or theologically. I would state rather, everlasting life. That is finite life that has a beginning but no ending, whereas God is infinite and has no beginning and no end, therefore having eternal life.

The concept of happiness in regard to everlasting life would be a result of the life in the presence of God being maintained by God and in the New Testament concept, in Christ.

The text does mention several key verses where 'Book of Life' is mentioned, notably Philippians 4: 3 and Revelation 3:5:

Philippians 4:2-3

English Standard Version (ESV)

2 I entreat Euodia and I entreat Syntyche to agree in the Lord. 3 Yes, I ask you also, true companion,[a] help these women, who have labored side by side with me in the gospel together with Clement and the rest of my fellow workers, whose names are in the book of life.

Revelation 3:5 English Standard Version (ESV)

5 The one who conquers will be clothed thus in white garments, and I will never blot his name out of the book of life. I will confess his name before my Father and before his angels.

Kane explains that medieval philosophers often referred to the book of life when discussing issues of predestination, divine omniscience, foreknowledge and freewill. Kane (1996: 82).

There were philosophical and theological debates on whether Biblical texts rendered actually allowed for the concept of God adding or deleting names from the book. Kane (1996: 82).

Some modern philosophers view it at as a record of the events in a person's life. Kane (1996: 82). 

A.F. Johnson states that in the ancient world of the Hebrew Bible citizens names were kept in book until their deaths as a book of the living. Johnson (1996: 171).

Implied is the connection between that book of the living and the book of life in the Scripture.

Johnson writes that from Jesus Christ's words in Revelation 3:5 that he will not blot out the name of his followers, the overcomer's, from the book of life is the 'strongest affirmation that death can never separate us from Christ and his life.' Johnson (1996: 171).

Revelation scholar Mounce writes that Walvoord was troubled that some observers may take this meaning that some in Christ could lose their salvation. Mounce (1990: 113). It is not explicitly stated and Revelation elsewhere mentions the fate of those not in the book of life. Mounce (1990: 113). Those persons are not in Christ (Revelation 20: 15). The point being I reason from Mounce that the distinction between those in the book of life and those not in the book has Biblically been made and there is not another Biblical sub-group. Mounce further states, and wisely so, that it is 'hermeneutically unsound to base theological doctrine solely on either parables or apocalyptic imagery. Better to allows the text, even when difficult. to present its own picture'. Mounce (1990: 114).

Johnson concludes that Revelation 3: 5 'implies that failure of appropriate human response may remove one's name from the book of life'. Johnson (1996: 171).

My views are in line with Mounce.

From Revelation the concept that those in Christ remain in the book of life is prevalent.

No more should theologically and philosophically be read into the text by theologians and philosophers as tempting as this may be...

Biblical concepts presented do not work against a compatibilist idea in favour of an incompatibilist concept.

JOHNSON A.F. (1996) 'Book of Life’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

KANE, ROBERT HILLARY (1996) ‘Book of Life’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

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

Saturday, September 07, 2013

A Philosophy Of Art

A Philosophy Of Art

Edited for an academia.edu entry on April 1, 2023, and that is no joke...

Photo: Spilled paint, wild flowers (Google)

A Philosophy Of Art

Philosopher Blackburn separates the academic study of the philosophy of art from a wider study of aesthetics by confining the academic discipline to what are deliberately produced works of art. Blackburn (1996: 26). He reasons it is a problem distinguishing academic works of art from works of entertainment and he states this seems to be a pointless quest. Blackburn (1996: 26). A problem is the artist's/creator's intent is not always understood and/or agreed upon by the observer.

Susan L. Feagin explains that an art work's aesthetic or artistic value is generally intellectually separated from simply liking it. Feagin (1996: 11). Deliberately produced works of art is a key intellectual distinction between what is actual primarily academic art and what is primarily produced for other purposes although these may still have secondarily artistic qualities and merits.

Blackburn mentions the concept of separating erotica from pornography (Blackburn 1996: 26) which from a secular perspective may by some be considered art versus commercially made sex for the purposes of profit and lust.

I am not philosophically convinced that erotica is not often just soft pornography, but I admit am not an expert.

How erotica and pornography are viewed and separated will depend on worldview and I admit that my view is Reformed and moderate conservative.

A better comparison may be:

1) Nudes in a fine European art gallery

2) Pornography

1) These would appear to be primarily 'deliberately produced works of art'.

If someone lusted in the process, that would be a secondary result, it was not the primary reason for the existence of the exhibit, the works of art.

2) The primarily purpose would be for the financial profit of the producers of the pornography and the lust of consumers, and perhaps the lust of the producers.

There are many philosophical and moral negatives associated with lust and the sexual use of others in society.

It is sex outside of marriage, sex outside of a deep true love in commitment, sex for money, voyeurism, for examples.

Of course the Bible condemns sexual sin and for example, this is traced back to Exodus 20: 14, 17 in the Hebrew Bible and Matthew 5 and 1 Corinthians 7, in the New Testament.

There may however be secondarily artistic qualities and merit due to beautiful people, so to speak. 

This should be no surprise as in a fallen world things God originally made good (Genesis 3) are corrupted but the image of God remains in human beings (Genesis 1; 27).

But it would not qualify as academic art.

A similar argument could be made for a shiny brand new academic textbook, or my used Oxford and Cambridge Philosophy Dictionaries which would primarily be manufactured for the sake of providing academic information.

Secondarily, like my used Oxford Blackburn text for example, it has a well-constructed cover with dark blue and red colours which I personally find artistically appealing and my copy also has an abstract picture on the cover, but its primary function is not to be academic art.

However, this would be more debatable than the nudes in the art gallery versus the pornography example in my view because there are less philosophical, social and artistic negatives associated with philosophy textbooks than pornography!

I reason there is a danger of over-spiritualizing and over-moralizing art in the Christian Church, in particular very conservative circles.

The cautious philosophical approach demonstrated by Blackburn and myself, even though Blackburn is secular, is wise and correct.

Philippians 4:8-9

New American Standard Bible (NASB)

8 Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is [a]lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, [b]dwell on these things. 9 The things you have learned and received and heard and seen in me, practice these things, and the God of peace will be with you.

The Scripture states to dwell on such things, but is not a philosophical text stating what academic art is.

This is key.

Feagin writes that it is a matter of contention whether an art work's aesthetic and artistic values are independent of its moral, political, or epistemic stance or impact. Feagin (1996: 11).

I reason there needs to be much caution when making spiritual and moral evaluations in regard to academic art, as in attempting to devalue them as such.

As academic works of art are deliberately produced works of art they may not always conform to a Christian worldview of what is good and beautiful but still would be academic works of art, regardless.

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

COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville. 

ELLISON, H.L. (1986) ‘Genesis’, in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.

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

DUNNETT, WALTER M. (2001) Exploring The New Testament, Wheaton, Crossway Books. 

FEAGIN, L. SUSA (1996) ‘Aesthetics’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

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

FRANCE, R.T. (1985) Matthew, Grand Rapids, IVP, Eerdmans.

FRETHEIM, TERENCE E. (1994) ‘Is Genesis 3 a Fall Story?’, in Word and World, Luther Seminary, pp. 144-153. Saint Paul, Luther Seminary.

GUNDRY, ROBERT (1981) A Survey of the New Testament, Grand Rapids, Zondervan. 

HAMILTON, VICTOR P. (1988) Handbook on the Pentateuch, Grand Rapids, Baker Book House.

LA SOR, WILLIAM SANFORD, DAVID ALLAN HUBBARD, AND FREDERIC WILLIAM BUSH. (1987) Old Testament Survey, Grand Rapids, William B. Eerdmans Publishing Company.

MARSH, PAUL, W. (1986) ‘1 Corinthians’, in F.F. Bruce, (ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/Zondervan.

MARTIN, RALPH P. (1987) Philippians, Grand Rapids, IVP.

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

HEWLETT, H.C. (1986) 'Philippians' in The International Bible Commentary, Grand Rapids, Zondervan. 

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

Sunday, September 01, 2013

Feminism & The Problem Of Evil (Theses Research)

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'Totally original', well-done Mr. Matt
The way it 'was' by Mr. Matt...

In my European/United Kingdom Wales theses work, within the British academic system a Feminism Theodicy was desired to be researched but this did not appear at the time to exist, at least significantly. There was enough material to research how the problem of evil impacted women and this was expected work in order to pass the PhD especially. I also had dealt with the issue somewhat in my MPhil work.

2003 The Problem of Evil: Anglican and Baptist Perspectives: MPhil thesis, Bangor University 

MONTMARQUET, J.A. (1996) Hedonism, in The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

WOODS, B.W. (1974) Christians in Pain, Grand Rapids, Baker Book House.

James A. Montmarquet defined Hedonism in the following way: "the view that pleasure (including the absence of pain) is the sole intrinsic good in life." Montmarquet (1996: 311). Woods provided a similar definition: "Hedonism is a broad term used to encompass all theories that see pleasure as the ultimate goal of life and criterion for conduct. Anything that is fun is good. Anything that is not fun is bad and should be avoided." Woods (1974)(1982: 18). Basically, Hedonism sees pleasure as the most important thing in reality. Interestingly, Woods mentioned Playboyism, and stated of Hugh Hefner, Publisher of Playboy Magazine: "Hefner rejects any philosophy that holds a man must deny himself for others. The Playboy outlook says a man should love himself preeminently and pursue only his own pleasure." Woods (1974)(1982: 108).

Woods noted that happiness should be a result of a responsible life. Hedonism is not responsible since ones pleasure often exists at the expense of someone else’s pain. For example, considering Playboy, where women are viewed as objects sexually by both Hefner and the willing women participating, this magazine brings its participants money, fame and sexual gratification, but the Playboy philosophy represented in the magazine, through mass media influence, also causes women in society to be viewed as objects by many men. This can cause many women to be overlooked for their intellect, and looked upon more for their sexual beauty. So, in a subtle fashion, the Playboy philosophy can bring pain to many people in society because Playboy Magazine exploits sexuality when, in reality, sexuality belongs in the context of marriage/committed relationship where the inner beauty of the person is more important than their outer image. With the Playboy philosophy, the outer beauty is far more important than the inner beauty.

It must be admitted that Hedonism is pleasurable to people. For example, as a pastor of a local church recently stated, most men struggle with pornography at some time. An advocate of the Playboy philosophy may state that its critics secretly desire that lifestyle. There can be an element of truth in this, but a wiser person, and certainly a Christ-centred person, should see that sexual conduct outside of a healthy marriage can lead to many destructive things such as divorce, abortion, venereal disease, HIV, and public disgrace. Only sexuality in commitment leads to something fulfilling over a long period. The Hedonism represented with Playboy is irresponsible in that it hurts people and puts short term pleasure before long term fulfilment. Thus, it escapes the struggle of a serious relationship leading to long term fulfilment and instead seeks easier, shorter relationships. This, in no way, avoids evil. It simply promotes more evil in that extreme human selfishness just leads to more people being hurt.

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter

GEBARA, IVONE (2002) Out of the Depths, Translated by Ann Patrick Ware, Minneapolis, Fortress Press.

SWARTLEY, WILLARD M. (1983) Slavery Sabbath War Women, Herald Press, Scottdale, Pennsylvania.

Question 25: Scripture describes women as more evil than men

One hundred and thirty-four (62.9%) respondents selected ‘DS’ and fifty-one (23.9%) chose ‘D’. So 86.8% of completed questionnaires contain the view that Scripture does not describe women as more evil than men.

This proposition was soundly rejected. Only 11 (5.2%) persons chose ‘AS/A’. Gebara offers a different perspective stating that within Christian tradition, only male sacrifice is valuable. She also notes that women symbolically have often been represented as weak and ‘evil.’ Biblically, although Christ was male, he died for both genders within Christian tradition. Additionally, within Gebara’s own Roman Catholic tradition, Mary is known as the ‘Mother of God.’ Within this view, Mary is recognized and praised as Jesus was born of a truly ‘human mother.’ This is a key example of a woman being highly esteemed within Gebara’s tradition, and therefore, although I do not dismiss her comments, they should be considered cautiously.

Question 29: God desires that women’s sufferings be understood

Many respondents, 140 (65.7%) supported this idea while only 16 (7.5%) opposed it with a choice of ‘D/DS’. Fifty-seven (26.7%) were ‘NC’. Gebara writes that Biblical Scripture, which emphasizes differences between male and female, has led to a ‘hierarchical dualism’ that is used to exclude women. Gebara reasons evils experienced by women are often linked with the idea they are considered a second, less valuable sex. Gebara’s comments demonstrate that her particular feminist views are not supported by the majority of my respondents.

Question 33: God desires women to have influence in the Church

One hundred and ninety-five (91.6%) persons supported this proposition; 101 (47.4%) agreed strongly with the question. This question was not dealing with thorny issues of women leadership such as being elders and pastors, but was simply dealing with the broader idea of general influence. Therefore, in my estimation, this strong support for the proposition is because the idea of female influence will not cause disagreement between conservative and liberal wings in the Christian Church.

Mennonite New Testament scholar, Willard M. Swartley (1983) reasons ‘the concept of equality’ for women is present in the New Testament, but he asks what these concepts mean in regard to ‘social, political and economic’ contexts. Swartley also ponders on what equality for women means within the Biblical ancient texts, and what it should mean today. Individual churches need to consider concepts of equality for women with men, when deciding where women should have greater influence.

Question 37: God dislikes women being viewed as sex objects

One hundred and eighty-nine (88.7%) respondents supported this proposition; 136 (63.8%) chose ‘AS’. Only 8 (3.8%) persons, four from each category, disagreed. Gebara notes some women have high value as objects of ‘enjoyment’ and ‘pleasure’ or on the flip side, ‘revenge’ and ‘hate.’ She lists prostitution as an example of women being viewed as ‘merchandise.’

Question 41: Christian thought has been dominated by men

One hundred and forty-four (67.6%) respondents chose ‘AS/A’, 44 (20.7%) persons chose ‘D/DS’. This question can be related back to my earlier comments regarding how difficult it is for women to become senior pastors. The concept of ‘Christian thought’ within this question is not necessarily regarding professional leadership alone, but is presented in the context of both professional leadership and lay teaching.

Question 45: Women need freedom from male authority

Seventy-one (33.3%) persons chose ‘AS/A’, while over twenty percent of respondents were ‘NC’ (21.2%). Over forty-five percent (45.5%) of persons were not in support of this idea. Admittedly, this is a strongly worded statement, but two denominations were in support of this idea with a majority. Anglican respondents with 10 out of 18 (55.5%) supported it, as did United Church of Canada respondents with 8 out of 8 (100%). Twenty-nine of forty-eight persons (60.4%) surveyed in my non-denominational group choose ‘D/DS’ for this question. As alluded to earlier, this non-denominational group is not an actual denomination, but some of these persons were from independent, fundamentalist Baptist churches in the United States that have very conservative views that would minimally preclude women from elder and clergy positions. 

Question 52: Churches should assist exploited women

One hundred and forty-one (66.2%) chose ‘5’ as an option. With adding another 36 (16.9%) that chose ‘4’, this brings the total to 177 persons (83%) that supported this idea. Gebara explains that the Church should understand the physical, psychological, and social suffering of women in regard to the cross. The community suffering of women needs to be understood, and this obviously should include those persons that need extra assistance.
Question 29

Question 33
Question 37
Question 41
Question 45
Question 52