Escapism

Danish winter-trekearth

A very cold winter like temperature and wind chill is here in the Lower Mainland already.

My Mom, that is basically deaf and cannot hear the television well is downstairs watching Hockey Night in Canada and I hear her state 'The Canucks scored'.

No Mom, that is the Leafs.

She confuses the royal blue with white Leafs with the royal blue with white and green, Canucks. When they are both on the road, just alternate the blue and white. It is also confusing for certain seniors and non-hockey fans, I suppose, that often the Leafs start the program and when the game ends the network immediately switches to the Canucks. As well since 2011 there is the Jets, version two, that wear royal blue with sky blue and white, alternating the blue and white for road games. To make matters worse the Jets have a red leaf on their uniform, contrasted by the Leafs blue one, but certainly enough to confuse a casual observer.

In Canada basically the three largest cities Toronto, Montreal and Vancouver, especially the first two, dominate the national sports media and National Hockey League media and the four smaller hockey markets and other markets in other sports leagues, tend to be secondary on a national level.

Mom just yelled upstairs, 'The game is going into overtime and I don't see the twins (Sedins) playing tonight.

Me:

'Mom that is because you are watching Toronto, the Canucks are on next'.

Mom:

'No, it is the Canucks, oh, maybe you are right'.

Later

Mom:

'Vancouver is playing next!'

Escapism

I discussed the subject of 'Escapism' briefly in my 2003 British MPhil thesis, but although I will note and document it here, that is not the context of this 2013 post.

From Woods:

Escapism: Interestingly, Woods tried to categorize eastern religions as one group who did not deny God but attempted to escape suffering. Woods made two valid points in regard to Islam and Hinduism, but it must be noted that they are different in that Islam is a monotheist faith, Hinduism being polytheist. The fact that they have drastically different concepts of God alone means that they do not fit under the same religious umbrella. A concept that both faiths have in common is the denial of Christ’s work alone being essential for salvation, but these denials are true of all non-Christian philosophy.

For this post the Concise Oxford Dictionary will suffice where it states escapism is 'the tendency to seek distraction and relief from reality, especially in the arts or through fantasy.' Oxford (1995: 460).

I take a moderate and mixed philosophical position on escapism.

On the 'pro' side, I am in favour of escapism as I think it is at times a God-given, reasonable philosophical, practical approach to life. Work as in employment, academy study, domestic life and exercise can be physically and mentally tiring and escaping to the worlds of art, as is music, fine arts, film and television for example, or the world of sports, or video games can be relaxing and educational endeavors away from the more serious work of life.

On the 'con' side, escapism can become too frequent and intense and used as a way to avoid the challenges of life that may seem too daunting, or there is little obvious hope in overcoming certain difficulties.

This can lead to for example, one playing far too many video games instead of improving one's career or social life. It could lead one to watching all the National Football games on Sunday, at the expense of family and friends and not taking social opportunities to meet new people. Another example in the area of the arts, is to spend too much time watching films, or downloading MP3s instead of seeking to better one's career, family life and overall social life.

I would deduce with the busy lives of many in the Western World and the amounts of various types of work that there is often too much escapism in the West.

From a Christian perspective with New Testament commands and directives in regard to love of God and others, both in and outside of the church (John 15, Matthew 22, Mark 12) and the call for discipleship and mission (Matthew 28), it is reasonable that God does desire and command a very significant focus on the reality of life.

Not only various types of work, family and social life, but also a significant focus on ministry and mission.

Personally, I play far less video games than I did prior to leaving for England and eventually Wales to study. I use the internet and web for career, ministry and social means, but limit my use, as I do not blog on Facebook or Google+, for example, and am attempting to increase real life interactions.

I fully admit I am very much in process, but I am not trying to escape becoming something better and more useful within the Kingdom.

Concise Oxford Dictionary (1995), Oxford, Clarendon Press.

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

English Bay-Caron Smed, Vancouver BC

John Murray (Brief PhD Edit)

Stefan Island-Montenegro

Holy Spirit and Regeneration

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.’[1] Regeneration[2] takes place which is a powerful change in the human being via the Holy Spirit,[3] which transforms one corrupt and in sin in opposition to God,[4] 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.[5]  

---

[1] Murray (1937-1966)(1977: 167).

[2] Murray (1937-1966)(1977: 171).

[3] Murray (1937-1966)(1977: 171).

[4] Murray (1937-1966)(1977: 168-169).  Soren Kierkegaard states that ‘sin is man’s destruction.’  Kierkegaard (1847-1848)(1955)(1966: 108). 

[5] Murray (1937-1966)(1977: 172).

Additional November 21, 2013 

Matthew 19:28 English Standard Version (ESV) 

28 Jesus said to them, “Truly, I say to you, in the new world,[a] when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. Footnotes: Matthew 19:28 Greek in the regeneration 

Titus 3:5-7 English Standard Version (ESV) 

5 he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, 6 whom he poured out on us richly through Jesus Christ our Savior, 7 so that being justified by his grace we might become heirs according to the hope of eternal life. 

Strong

paliggenesia: regeneration, renewal Original Word: παλιγγενεσία, ας, ἡ Part of Speech: Noun, Feminine Transliteration: paliggenesia Phonetic Spelling: (pal-ing-ghen-es-ee'-ah) Short Definition: a new birth, regeneration Definition: a new birth, regeneration, renewal. 3824 paliggenesía (from 3825 /pálin, "again" and 1078 /génesis, "birth, beginning") – properly, the coming of new birth because "born again"; regeneration. 3824 /paliggenesía ("renewal, rebirth") is used twice in the NT referring to: a) the re-birth of physical creation at Christ's return (Advent), which inaugurates His millennial kingdom (Mt 19:28; cf. Ro 8:18-25); and b) the re-birth all believers experience at conversion (Tit 3:5).

KIERKEGAARD, SOREN (1847-1848)(1955)(1966)  On Authority and Revelation, Translated by Walter Lowrie, New York, Harper and Row, Publishers, Incorporated.

KIERKEGAARD, SOREN (1848-1849)(1961)  Christian Discourses & The Lilies of the Field and The Birds of the Air & Three Discourses at The Communion on Fridays, Translated by Walter Lowrie, New York, Oxford University Press.

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

STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company. 

Scotland-trekearth

Herman Bavinck (Brief PhD Edit)

Facebook-Rare . Europe?

Herman Bavinck (1918)(2006) equates the term regeneration with rebirth.[1]  In John 3, Jesus does not literally speak of one being born a second time, but literally insists one be born from above.

[2] Regeneration consists of a person being converted from a life of giving in to temptation to one living in relationship with God.[3]  It is the communication of divine life to a soul.

[4]  At the instance of regeneration the Holy Spirit begins a new inclination within the fallen human will.[5]  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.[6]   Within Reformed theology, regeneration is viewed as an initial one time act of the Holy Spirit in a person,[7] and a person is therefore understood to be converted and therefore able to freely believe.[8]   

Bavinck states the major difference between a Reformed view on regeneration and Schleiermacher’s view is that with the latter approach the need for a legal justification is eliminated as persons would lose any guilt toward God and would, no longer have any enmity toward the Almighty.[9] 

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.

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

PACKER, J.I. (1973) Knowing God, Downers Grove, Illinois, InterVarsity Press.

PACKER, J.I. (1996) ‘Regeneration’ in Walter A. Elwell (ed.),Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

SCHLEIERMACHER, FRIEDRICH (1799)(1961) On Religion, in Elie Kedourie, Nationalism, New York, Praeger University Series.

SCHLEIERMACHER, FRIEDRICH (1821)(1928)(1976) The Christian Faith, Edited by H.R. Mackintosh and J.S. Stewart, Philadelphia, Fortress Press.

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

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

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

_______________________    

 

[1] Bavinck (1918)(2006: 46).

[2] Bavinck (1918)(2006: 46).

[3] Erickson (1994: 600).

[4] Thiessen (1956: 367). Although this does not make a person divine, but rather one guided by God.

[5] Shedd (1874-1890)(1980: 136 Volume 2).

[6] Shedd (1874-1890)(1980: 136 Volume 2).  Packer views regeneration as the new birth and an inner re-creating of the fallen human nature through and by the grace of the Holy Spirit.  Packer (1996: 924).  I would not use the term re-create, but instead view regeneration as a process by which God begins to transform an individual to be  Christ-like, as in ultimately being a sinless human being.  This culminates in the resurrection. 1 Corinthians 15.

[7] Murray (1937-1966)(1977: 172).  Erickson (1994: 249).

[8] Murray (1937-1966)(1977: 172).  

[9] Schleiermacher (1821)(1928)(1976: 106-109).  Bavinck (1918)(2006: 60-61).

William G.T. Shedd (PhD Edit)

Emerald Bay, California

Now that my metabolism is back to normal without medication for months, I have noticed I have a slightly larger appetite although still a quite conservative consumer of calories (moderate appetite). The body is working more efficiently and still looking thinner (for a muscular type). The sleep apnea surgeries are paying off now.

Theology and Culture

Within William G.T. Shedd’s (1874-1890)(1980) text Dogmatic Theology he writes ‘profound insight into theological truth was no mere matter of casual intellectual reflection.’[1]  This is a correct and reasonable approach to the difficult academic field of theology and Reformed theology. Careful and thorough scholarship is required.[2]  Theology is not to be done at the expense of the Scripture,[3] but within a correct study of that Scripture.[4]  Shedd reasons that ‘methods of investigation are continually undergoing correction and modification’[5] and this can lead to better organization of the subject.[6]  Methodologically, ‘theology is disciplined consideration and exploration of the content of divine revelation.’[7] 

Franke cautions that although there is truth in this definition, human knowledge of God is not sufficient without a proper knowledge of humanity while this theology is being considered.[8]  Theology is always considered in the light of cultural and historical setting of the day,[9] the implication being that a culture will influence theology and therefore theology needs to be scrutinized with this concept always in mind.[10]

Biblical Inspiration

The Holy Spirit guided the thoughts of Biblical writers.[11] 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.[12] Modern theology needs to correctly discern what the Spirit is stating through the Bible and this needs to be done through proper research techniques.[13]

Although this section concerns the Reformed methodology in regard to how the Holy Spirit inspires Scripture, ‘intuition theory’[14] is another approach to the Bible that is separate from traditional theory and dictation theory mentioned.  I shall discuss it briefly. 

James Martineau (1889) presents the intuition view[15] which is popular among some within the liberal progressive segment of the Church,[16]  the view being that some are spiritually gifted with intuition and able to write religious literature as were some within the Hebrew people.[17] There would be persons of various religious backgrounds also having this gifting.[18]  This idea would mean the Hebrew Bible and New Testament are not necessarily the only legitimate divine Scripture.[19]  Many persons of different religious viewpoints could have superior insights into morality and religious truth, and they would possess a spiritual genius of higher order.[20]  Schleiermacher and his related view on Biblical inspiration reasons that the Holy Spirit would not be providing within Scripture a set of perfectly inspired doctrines, but would rather have God interact spiritually with persons open to this divine religious experience.[21]  This approach allows for the possible revision of Biblical doctrines over time as needed via human experience with God and his Spirit.[22]

No compulsion

There is ‘no compulsion of the will in regeneration.’ states Shedd.[23]  Calvin reasons that a person is not forced or coerced to believe in the gospel.[24]  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.[25] This means as God chooses to regenerate a person he simultaneously persuades one to freely believe.[26]  Murray states that regeneration is logically antecedent to any conscious response,[27] 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.[28]  

The work of salvation was confined to God’s part in the calling.  This does not prohibit God from causing a compatibilistic human choice within conversion at the moment that God’s initial eternal choice to regenerate[29] becomes a divine act of regeneration.[30]  As persons were regenerated they would hear the call of salvation, repent and believe in Christ.[31]  I would view conversion as an aspect of regeneration, which is the beginning of the Christian experience.[32]  Regeneration was to encompass the entire divine plan of recreation from the initial change in persons to the ultimate culmination of a new heaven and new earth.

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

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

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.

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.

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.

FRANKE, JOHN R. (2005) The Character of Theology, Baker Academic, Grand Rapids.

HINDSON, EDWARD E. (1874-1890)(1980) ‘Introduction’ within SHEDD, WILLIAM G.T. Dogmatic Theology,  Volume 1, Nashville, Thomas Nelson Publishers.

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

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

MARTINEAU, JAMES (1889) A Study of Religion: Its Sources and Contents, Oxford, Clarendon.

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,  Volume 1, Nashville, Thomas Nelson Publishers.

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

SCHLEIERMACHER, FRIEDRICH (1799)(1961) On Religion, in Elie Kedourie, Nationalism, New York, Praeger University Series.

SCHLEIERMACHER, FRIEDRICH (1821)(1928)(1976) The Christian Faith, Edited by H.R. Mackintosh and J.S. Stewart, Philadelphia, Fortress Press.

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

---

[1] Hindson (1874-1890)(1980: iv).

[2] Hindson (1874-1890)(1980: iv).  This is the case in all theological writing and especially in academic writing and research.

[3] Hindson (1874-1890)(1980: iv).   Frame (2002: 10). 

[4] Scripture is also not to be evaluated in isolation as various Scripture needs to be compared.  Erickson (1994: 21).

[5] Shedd (1874-1890)(1980: 4 Volume 1).

[6] Shedd (1874-1890)(1980: 4 Volume 1).

[7] Franke (2005: 13).

[8] Franke (2005: 14).

[9] Franke (2005: 14).

[10] Franke (2005: 14). Cultural influences and how learning is done always relates to how theology is understood by the reader. Erickson (1994: 21).

[11] Erickson (1994: 215).

[12] Shedd  (1874-1890)(1980: 72 Volume 1). 

[13] Franke (2005: 133).  A student of Scripture must attempt to be more true to what the Scripture actually states than to prior theological positions.  As noted previously, many within the Christian community from a liberal and progressive position claim a trust in the Bible but do not view it as without error as in infallible and inerrant.  Since the original Scriptural autographs are all missing, even with many largely accurate copies and parts of copies, there is room for legitimate debate and serious study of Scripture in the original languages and as translated.  Lindsell admits that only the original autographs are free from all error, and I agree.  Lindsell (1976: 30).  A fundamentalist and naïve approach to Scripture through the eyes of a Western reader devoid of serious study of contexts and background has always been strongly rejected by this writer.  This type of fundamentalist approach is also not an aspect of legitimate Reformed scholarship, even as I admit this thesis in not in the field of Biblical Studies but rather Theology and Philosophy of Religion.  

[14] Martineau (1889: 168-171). 

[15] Martineau (1889: 168-171). 

[16] Erickson (1994: 206). 

[17] Martineau (1889: 168-171).

[18] Erickson (1994: 206).

[19] The Bible would not so much be the word of God, but a word of God, or more precisely a word from those that intuitively and naturally understand God to some extent.  Browning suggests there are contradictions and inconsistencies within the Bible that threaten any traditional view of inspiration.  Browning (1997: 186).  Kreeft and Tacelli reason  that modernist reviewers of the Scripture take a sceptical attitude toward it, especially in regard to the supernatural.  Kreeft and Tacelli (1994: 205).  A disbelief in a supernaturally inspired Scripture free from spiritual error would in my mind logically fit within some modern approaches.  But, I do not reason this means these types of modern thinkers would therefore necessarily all completely abandon the Bible as a divine book in any sense.

[20] Lindsell (1976: 33).

[21] Schleiermacher (1821)(1928)(1976: 125).  

[22] Schleiermacher (1821)(1928)(1976: 390).  

[23] Shedd (1874-1890)(1980: 136-137 Volume 2). 

[24] Calvin (1543)(1996: 68). 

[25] Murray (1937-1966)(1977: 172).

[26] This allows for a limited but significant human freedom within the salvation process that is not incompatibilism. Salvation remains alone a work of God.  Weber writes that God with his freedom effects both human freedom and human bondage as he reaches out to a saved person through the Word of God.  Weber (1955)(1981: 245).  This would be a work of the Spirit.

[27] Murray (1937-1966)(1977: 172).

[28] Murray (1937-1966)(1977: 168-169).

[29] As God is eternal this choice could be viewed as such. Humans of course are not eternal.

[30] Persons have via the Holy Spirit been molded and transformed in order to freely believe.  Thiessen, an incompatibilist, states that in regeneration the human is passive and is active in conversion. Thiessen (1956: 367).  I agree concerning regeneration, and I can agree in regard to conversion, only if by active the human being is convinced freely via the Holy Spirit and is not assumed to have incompatibilist free will.

[31] Bavinck (1918)(2006: 53).

[32] Franke notes that the Scripture explains that the Holy Spirit continued to guide the earliest Christians.  Franke (2005: 132).  The Spirit continues to work in regenerated/converted believers that embrace the gospel.

Otto Weber (PhD Edit)

Neuschwanstein Castle-trekearth

Otto Weber (PhD Edit)

Preface

Another PhD edit which adds depth to my PhD presented on this website and also isolates certain key Theologians and Philosophers, even if not key thesis exemplars.

Originally placed on this website 20131103 and with slight revisions for an entry on academia.edu, 20240710.

Omnipotence

Otto Weber suggests God has unlimited capacity[1] and unrestricted will.[2] God is unrestricted in what he determines within self and outside of self.[3] Presbyterian theologian John M. Frame admits the term omnipotence is not in Scripture,[4] but reasons the concept is Biblical.[5] He deduces that based on the Bible, it is impossible for anything to occur outside of what God has willed to happen.[6] 

(2024 note: Philosophically and theologically, I reason that God's eternal, infinite nature and attributes are never contradictory and/or illogical. By this I mean God cannot cease to exist, or create another infinite God, as examples. Omnipotence would be an aspect of divine, infinite nature)

Sola Scriptura 

Weber reasons the Reformation standard of sola scriptura firmly upheld Reformed views against counter propositions.[7] The Scripture is authoritative because it is the vehicle by which the Holy Spirit speaks, and therefore has divine authority.[8] The Bible is the product of the Christian community that produced it under the guidance of the Holy Spirit.[9] As Anglican Rowan Williams states, ‘Revelation is the statement of God’s autonomy.’[10] God explains who he is and becomes his own ‘alter ego’ as Christ.[11] Roman Catholic theologian Alan Schreck states his Church agrees that the Bible is the inspired word of God,[12] but does not believe that the Bible is the only source of Revelation and spiritual guidance for Christians.[13] A dividing point between Protestants and Catholics comes with Schreck’s idea that God within Catholic thought continues to select certain individuals that teach with God’s authority through the Holy Spirit.[14] Protestant and those within the Reformed camp have, at times throughout history disagreed, with the Biblical and theological interpretations of certain Roman Catholic leaders, in particular the Pope,[15] believed to be inspired by the Holy Spirit.[16]

Christology 

Weber explains that only God could bring peace to God and humanity, and this takes place through Christ.[17] Christ stood completely with human beings and yet was God.[18] Thiessen suggests that ‘no exact psychological analysis of the unique personality of Christ is possible.’[19] Jürgen Moltmann (1993) admits there is a mystery in regard to Christ and his incarnation.[20]  here is a mysterious incarnation of God into a reality that is ‘temporal, decaying, transitory existence in which men live and die.’[21] 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’[22] and immortal, never facing death once again.[23] 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.[24] His deity should not be asserted in a way that negates his humanity and vice-versa.[25] Christ is equal to the Father in essence and nature as God,[26] 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.[27]

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[1] Weber (1955)(1981: 440).

[2] Weber (1955)(1981: 440).

[3] Weber (1955)(1981: 440).

[4] Frame (2002: 515).

[5] Frame (2002: 515).

[6] Frame (2002: 518). Weber (1955)(1981: 440).

[7] Weber (1955)(1981: 113-114).

[8] Franke (2005: 150).  Lindsell (1976:  28-40).

[9] Franke (2005: 151).  Lindsell (1976:  28-40).

[10] Williams (2007: 116).

[11] Williams (2007: 116).

[12] Schreck (1984: 41). 

[13] Schreck (1984: 42).   Strictly speaking as noted, those in Reformed theology do trust in non-Biblical truths for spiritual guidance.  Calvin admitted this in the context of Scripture and tradition.  Calvin (1543)(1996: 64).   I should also add that any reliance on philosophy and philosophy of religion is not strictly Biblical and I and many  Reformed scholars look to philosophy for truth. 

[14] Schreck (1984: 42). 

[15] Calvin explains, within The Bondage and Liberation of the Will, his opinion that at that point in history the Papacy was beyond Reform.  Calvin (1543)(1996: 17).

[16] Schreck (1984: 42). 

[17] Weber (1955)(1981: 383).

[18] Weber (1955)(1981: 383).

[19] Thiessen (1956: 305).  J.S. Whale explains that Christ is unique and to explain him leaves one in paradoxes.  Whale (1958: 106).

[20] 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).

[21] Moltmann (1993: 88).

[22] Moltmann (1993: 88).  Lasting forever.

[23] Moltmann (1993: 88).

[24] Franke (2005: 72).

[25] Franke (2005: 72).

[26] Bavinck (1918)(2006 : 276 Volume 2).  Barth (1932-1968: 371). 

[27] Williams (2007: 130).

----

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.

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. http://www.ccel.org/ccel/calvin/institutes.html 

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. 

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.

FRAME, JOHN M. (1999) ‘The Bible on the Problem of Evil: Insights from Romans 3:1-8,21-26; 5:1-5; 8:28-39’, IIIM Magazine Online, Volume 1, Number 33, October 11 to October 17, Fern Park, Florida, Third Millennium.

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

FRANKE, JOHN R. (2005) The Character of Theology, Baker Academic, Grand Rapids.

FRANKE, JOHN R. (2005)  The Character of Theology, Baker Academic, Grand Rapids.

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

HINDSON, EDWARD E. (1874-1890)(1980) ‘Introduction’ within SHEDD, WILLIAM G.T. Dogmatic Theology,  Volume 1, Nashville, Thomas Nelson Publishers.

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

MOLTMANN, JÜRGEN (1993) The Crucified God, Minneapolis, Fortress Press. 

MOLTMANN, JÜRGEN (1999) ‘Perseverance’, in Alan Richardson and John Bowden (eds.), New Dictionary of Christian Theology, Kent, SCM Press Ltd.

SCHRECK, ALAN (1984) Catholic and Christian, Ann Arbor, Michigan, Servant Books. 

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

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

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 (2000) On Christian Theology, Blackwell Publishing, Oxford.

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[1] Weber (1955)(1981: 440).

[2] Weber (1955)(1981: 440).

[3] Weber (1955)(1981: 440).

[4] Frame (2002: 515).

[5] Frame (2002: 515).

[6] Frame (2002: 518). Weber (1955)(1981: 440).

[7] Weber (1955)(1981: 17).

[8] John Frame recognizes in light of Biblicism that there is still value in traditions, confessions and church history, although he believes in the sufficiency of the Scripture.  Frame (2002: 10). Biblicism is a wrong extreme but Frame desires that Scripture be correctly understood.

[9] Weber (1955)(1981: 17). Weber makes an excellent point as through academic theological blogging, for example,  I have found that some evangelical fundamentalists downplay the use of theology and any scholarship.  They prefer a plain literal read of the Bible and are sceptical of any scholarship that may challenge their views.

[10] Franke (2005: 8).

[11] Franke (2005: 9).

[12] Franke (2005: 9). Franke reasons that, with his approach, existing theological models will not be forced upon the Scripture.

[13] Franke (2005: 9). Although Christian orthodoxy is important Robert H. Gundry points out that the New Testament covers a time period of less than a century, while the Old Testament (Hebrew Bible) covers thousands of years of history.  Gundry (1981: iii). Christian doctrine and orthodoxy needs to correctly understand the Hebrew Bible in context and not ‘read’ the New Testament into the original text.

[14] Hindson (1874-1890)(1980: iv).

[15] Hindson (1874-1890)(1980: iv). This is the case in all theological writing and especially in academic writing and research.

[16] Hindson (1874-1890)(1980: iv). Frame (2002: 10).

[17] Scripture is also not to be evaluated in isolation as various Scripture needs to be compared. Erickson (1994: 21).

[18] Shedd (1874-1890)(1980: 4 Volume 1).

[19] Shedd (1874-1890)(1980: 4 Volume 1).

[20] Weber (1955)(1981: 113-114).

[21] Franke (2005: 150). 

[22] Franke (2005: 151). 

[23] Williams (2007: 116).

[24] Williams (2007: 116).