Ontology

As documented

A Facebook friend of mine working on her PhD, posted on my Facebook main page and mentioned, ontology.

I was indicated to perhaps be donnish, but when I simply skimmed the post on my mobile phone quickly at work, I originally read it as dorkish.

Another reason for re-reads...

Ontology is from the Greek word for being, and is a 17th century term for the branch of metaphysics that is concerned with what exists. Blackburn (1996: 269).

The ontological argument is an a priori (non-empirical knowledge or speculation, my add) has been used by those such as Anselm and is noted as purely a priori as an attempt to prove the existence of God. Blackburn (1996: 269). Blackburn writes that Aquinas did not accept the argument. Blackburn (1996: 269).

Blackburn mentions Plantinga as a modern philosopher that has stated a version of the ontological argument. Blackburn (1996: 269).

The view of Anselm is that God is something of which nothing greater can be conceived. Blackburn (1996: 269).

Plantinga uses the concept of possible worlds and that it is at least possible that a maximally great being exists in every possible world, if it exists in one possible world, it exists in all possible worlds. So, the maximally great being exists in every possible world. Blackburn (1996: 269). Plantinga (1977)(2002: 111-112).

It is an impossible proposition of the maximally great being in one possible world and every possible world, to not exist, therefore the being exists in the actual world. Plantinga (1977)(2002: 111-112).

Plantinga presents a version he reasons is valid and sound and he states that the argument does not prove the existence of God. His version, proves not the truth of theism, but that fact that the argument is rational; or its 'rational acceptability' as an argument.  Plantinga (1977)(2002: 112).

This does read as reasonable and sound and true.

I have never used an ontological argument and likely never will.

The critic can state that he/she, because much of the argument rests on what a human being can reason in conception, can conceive of a being as great as the maximally great being.

So, two maximally great beings. Perhaps one good and one evil? Dualism? I have come across that argument more than once.

Even when countered with the concept, that I use, that there cannot be two infinite (limitless) beings as they would be one infinite (limitless) being, many ontological arguments and counter arguments would focus too much on what the person and critic can subjectively 'reason' and 'conceive'. The reasoning and conception not necessarily being philosophically and theologically reasonable or for that matter sound and true.

Dualism being ruled out as contradictory as I reason the one infinite being that was both infinitely good and infinitely evil would be contradictory.

Or, good and evil are one in the same, i.e. there is no such thing as evil. One infinite being would be viewed as good.

Instead arguments for first cause, although still using human reasoning of course, rely less on human reasoning in the sense of what a person subjectively conceives.

It relies more so on objective reason.

A vicious regress occurs when a problem cannot solve itself, this not being the case with infinite numbers, with negative numbers, as infinite regress, as they are not real things but can count real things that do actually exist. An infinite regress is not always vicious.

A vicious regress occurs if time is eternal and infinite as in how would we arrive from the eternal, infinite past to the present? It would be impossible to traverse from the infinite past to the present.

Therefore, there exists an eternal, infinite first cause prior to time that created time.

This also could be stated in regard to matter and the universe which many scientists reason began with a big bang theory. Energy, time and space also have beginnings and are therefore finite.

What immaterial being existed prior to the big bang?

It is deduced as a non-material, eternal, infinite first cause.

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

PLANTINGA, ALVIN C. (1977)(2002) God, Freedom, and Evil, Grand Rapids, Wm. B. Eerdmans Publishing Company.

PLANTINGA, ALVIN C. (1982) The Nature of Necessity, Oxford, Clarendon Press.

PLANTINGA, ALVIN C. (2000) Warranted Christian Belief, Oxford, Oxford University Press.

Cornelius Van Til (Brief PhD Edit)

The Village Church @ Bill Reid Millennium Amphitheatre Park, Surrey, August 23

Apparently a church camera drone (left), although I satirically thought, as did Dean, that it could be the city spying to make sure the Pastor did not pray as instructed; although he was allowed to freely preach. Why the difference? Perhaps the city is more afraid of a growing Islamic presence and prayers on street corners etcetera than Islamic groups or other religious groups meeting and worshipping in public, which would tend to be more isolated and private in nature. Regardless if there is significant truth to my speculative deduction or not, I do not agree with the civil ruling. If there are concerns with such a group it should be dealt with on a federal immigration level, more so.

I fully admit there is limited to work with as I am not 'Fabio' or like, but here is a demonstration of how photo editing can significantly hide. The brighter left side of my forehead on the photo upper left or my upper right was sunburned at the outdoor church event as the sun was on my right. It was misconstrued by some @ work as a 'rash', so visible after a few seconds of observation.  I played with lighting on this photo as I do with almost all of them, that is all.  This reminds me of a pastor I listen to online that states that Facebook is fake and the photos presented make one look better than they actually do. Well, my photos do not include cut and paste, as implied.

The Vancouver Sun January 31, 2015

Cited

'The Muslim populations of Canada and Metro Vancouver are expected to triple by 2031, according to both Statistics Canada and last week's major Pew Forum report, titled The Future of the Global Muslim Population.'

Note, Surrey is the second most populated city is Metro Vancouver, after Vancouver.

Cited

'But even though the number of Metro Vancouver Muslims is expected to rise to 230,000 in two decades (to six per cent of the population), the city's Islamic community will likely continue to be a highly diverse collection of people hailing from scores of nations.'

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Cornelius Van Til (Brief PhD Edit)

Revelation

Cornelius Van Til explains that Reformed theology presupposes the God that reveals himself. Van Til (1969: 18).

Kant was opposed to speculative views of indefensible rationalism. Blackburn (1996: 206). Cornelius Van Til suggests Kant reasons God is not a law giver to humanity, God cannot reveal himself through nature or human constitution with the image of God. The intellect of human beings makes no positive assertions concerning God. Kant rejects notions of theoretical knowledge of God and, instead, appeals to practical reason and faith. Van Til (1977: 246-247). Plantinga writes that it is suggested by many commentators Kant demonstrated there are insurmountable problems with the idea that the traditional Christian God exists. Plantinga (2000: 7).

Van Til writes that the Reformers reasoned they were listening to Christ directly through the Scriptures as God revealed himself to humanity. Van Til (1977: 246).

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

KANT, IMMANUEL (1781)(1787)(1998) Critique of Pure Reason, Translated and edited by Paul Guyer and Allen W. Wood, Cambridge University Press, Cambridge.

KANT, IMMANUEL (1781)(1787)(1929)(2006) Critique of Pure Reason, Translated by Norman Kemp Smith, London, Macmillan. http://www.hkbu.edu.hk/~ppp/cpr/toc.html.

KANT, IMMANUEL (1788)(1997) Critique of Practical Reason, Translated by Mary Gregor (ed.), Cambridge University Press, Cambridge.

KANT, IMMANUEL (1788)(1898)(2006) The Critique of Practical Reason, Translated by Thomas Kingsmill Abbott, London, Longmans, Green, and Co. http://philosophy.eserver.org/kant/critique-of-practical-reaso.txt

KANT, IMMANUEL (1791)(2001) ‘On The Miscarriage of All Philosophical Trials in Theodicy’, in Religion and Rational Theology, Translated by George di Giovanni and Allen Wood, Cambridge, Cambridge University Press.

PLANTINGA, ALVIN C. (1977)(2002) God, Freedom, and Evil, Grand Rapids, Wm. B. Eerdmans Publishing Company.

PLANTINGA, ALVIN C. (1982) The Nature of Necessity, Oxford, Clarendon Press.

PLANTINGA, ALVIN C. (2000) Warranted Christian Belief, Oxford, Oxford University Press.

VAN TIL, CORNELIUS (1969) A Christian Theory of Knowledge, Nutley, New Jersey, Presbyterian and Reformed Publishing Company.

VAN TIL, CORNELIUS (1977) Christianity and Barthianism, Nutley, New Jersey, Presbyterian and Reformed Publishing Company.

Find the drone...

Henotheism

Vancouver

A Sikh colleague and I at the corporate site were in dialogue on religion and he asked about the different divisions within the historical Christian Church.

The Christian Church whether Protestant, Roman Catholic, Eastern Orthodox and in most cases Non-Denominational is Biblical, trinitarian and monotheistic.

Distinctions exist within the triune God (Father, Son and Holy Spirit) and yet God is Biblically and theologically considered of one nature and essence and one God.

Traditionally three persons, one nature, essence and God.

Admittedly, there are some, for example, modalist churches that from a secular perspective would be considered of the Christian tradition (such as in British academia), that would deny the trinity for modalism.

From British academia

Modalism emphasis the extreme limits of the trinity emphasizing unity at the expense of the plurality. Richardson (1996: 375). Three persons are assigned the modes or manifestations of the one divine being. Richardson (1996: 375).

I would state that modalism is not Biblical trinitarian theology, or a Biblical doctrine. To reference, Richardson, I reason modalism would only be trinitarian in broad, non-Biblical terms.

Biblical trinitarian theology denies the modes or manifestations, rather viewing the trinity as three distinctions or persons that are equally eternal God in nature and essence (Hebrews 1, Matthew 28, Acts 5).

In our discussion I mentioned henotheism.

Ronald Clements explains that henotheism is the exclusive worship of one god, while holding to a theological belief that other gods exist and may be worshipped by other peoples. Clements (1999:248.)

Cambridge and Alan E. Lewis states that henotheism is allegiance to one supreme deity while conceding the existence of others. This is also described as monolatry, incipient monotheism and practical theism. Lewis (1996: 321-322)

The far more well-known theological concept of polytheism is related as it is the belief in, and worship of many gods and Blackburn connects polytheism to Hinduism. Blackburn (1996: 292).

It is the belief in many gods and the implied opposite of monotheism. Shorter (1999: 454).

Therefore, theologically and philosophically, henotheism is under the umbrella of polytheism.

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

CLEMENTS ROGER (1999) ‘Henontheism’ in lan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, London, ACM Press.

LEWIS, ALAN E. (1996) 'Henotheism' in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

SHORTER, AYLWARD (1999) ‘Polytheism’ in lan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, London, ACM Press.

Vancouver

Vancouver

J.I. Packer: Knowing God (PhD Edit)

England & Wales-trekearth

Preface

Back in my Christian education era days, I believe it was a mentor of mine Professor Janzen, that suggested I phone J.I. Packer for some ideas on a potential Master’s thesis leading to a PhD thesis.

After reasonably asking me how I found his phone number, Dr. Packer kindly spent several minutes to provide me solid advice in regard to exemplars. He was a kind and helpful man.

I later used some of Dr. Packer’s written material in my PhD thesis.

Knowing God

J.I. Packer (1973) states those that know God have great thoughts concerning him.[1]  These types of thoughts require personal experiences beyond Biblical and theological knowledge alone.  The God of academic and devotional theology needs to be personally experienced to seriously impacts lives.[2]

Packer reasons that persons need to meditate on, think over, dwell on, and personally apply the things of God.[3]  In my view, revealed theology to be understood reasonably well in theory and practice requires a person to pray and reflect on this over time.  God must be contemplated.[4]  Followers should reflect on Biblical,[5] theological and other truths in order to hopefully lead to correct practical applications.

He warns of the real danger of knowing about theology and apologetics and yet not really knowing much about God.[6]  One can know certain Biblical, theological doctrines,[7] but without a serious reflective, and perhaps interrogative type of evaluation of these views, God will not necessarily be known.[8]

He further explains that God knowing a person is initially more important than the person knowing God.[9]  Within Packer’s theology, God takes the initiative in knowing an individual.[10] 

The Holy Spirit

J.I. Packer reasons God and Christ sent the Holy Spirit to teach his people the truth and to save them from error.  Packer (1973: 61).  He 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. 

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[1] Packer (1973: 24).

[2] Packer (1973: 24). 

[3] Packer (1973: 18).

[4] Packer (1973: 18).

[5] Packer (1973: 18).

[6] Packer (1973: 21-22).

[7] Packer (1973: 21-22).

[8] Packer (1973: 21-22).

[9] Packer (1973: 37). 

[10] Packer (1973: 37). 

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.

Clark Pinnock On Sovereignty, The Problem Of Evil & Hell (PhD Edit)

Maple Ridge 2012

Preface

I met the late Dr. Pinnock in 2000-2001 in Manchester, England at Ivy Cottage Church. He was very kind and supportive as I had moved on from my appointment at Manchester University, after a worldview conflict, to the University of Wales.

He was a proponent of openness, as he called it. Open theism.

Edited work with commentary from

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

On God’s Sovereignty

Clark Pinnock (1986) explains that God could have made a world in which he determined every last detail,[1] but God did not, and instead there exists a world where significantly free moral agents exist.[2]  The created universe therefore does not always follow God’s intentions.[3]

Continued

Pinnock explains that there is a tension in the Biblical text between God determining things and human freedom.[4]  Contrary to strongly Calvinistic or sovereignty orientated approaches,[5] there is within the Bible the idea that God has the power to create any possible universe, including ones with significantly free creatures.[6]  Such a universe would ultimately be under the sovereign control of God, but this does not mean that everything occurring is according to God’s intentions.[7]  Pinnock states that God did not create a world where he determines every detail,[8] and therefore the Biblical idea of God’s sovereignty is not as deterministic as the Calvinistic concept.  Pinnock’s idea is similar to Plantinga’s free will philosophy,[9] the conclusion being that if God creates a world with significantly free creatures, the creatures will eventually commit wrong actions.[10]

The Problem Of Evil

Clark Pinnock would counter that God is not the primary cause of evil[11] as he limits himself within creation in order not to prohibit human freedom,[12] and this would lead to the human problem of evil.[13]  This idea, however, would not be suitable for many Calvinists and those who are Reformed, as Jonathan Edwards writes that God controls all things.[14]

On Hell

Clark Pinnock (1992) describes a conditional immortality view within the Four Views on Hell text by William V. Crockett.[15]  Pinnock explains that reconciliation and redemption would be questionable within heaven if evil existed in hell forever.[16]  Surely God would have to abolish all evil in his new creation postulates Pinnock.[17]  

2015

In regard to sovereignty it reads like an incompatibilist view, contrary to compatibilism and a Reformed view.

In my view reconciliation and redemption does not Biblically take place with the unregenerate (or demonic forces), but only those in Christ.  The problem of evil is Biblically eventually solved in the present realm, our Universe, which would be restored. It is not solved in the lake of fire (Revelation) where those opposed to God and Christ, reside everlastingly.

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

CROCKET, WILLIAM (1992) Four Views On Hell, William Crocket (ed.),

Grand Rapids, Zondervan Publishing House.

EDWARDS, JONATHAN (1729)(2006) Sovereignty of God, New Haven, Connecticut, Jonathan Edwards Center, Yale University.

http://edwards.yale.edu/archive/documents/page?document_id=10817&search_id=&source_type=edited&pagenumber=1

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

http://edwards.yale.edu/archive/documents/page?document_id=11207&search_id=606108&source_type=edited&pagenumber=1

EDWARDS, JONATHAN (1754)(2006) Freedom of the Will, Flower Mound, Texas. Jonathanedwards.com.
http://www.jonathanedwards.com

PINNOCK, CLARK (1986)  Predestination and Free Will, Downers Grove, Illinois, InterVarsity Press.

PLANTINGA, ALVIN C. (1977)(2002) God, Freedom, and Evil, Grand Rapids, Wm. B. Eerdmans Publishing Company.

PLANTINGA, ALVIN C. (1982) The Nature of Necessity, Oxford, Clarendon Press.

PLANTINGA, ALVIN C. (2000) Warranted Christian Belief, Oxford, Oxford University Press. 

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[1] Pinnock (1986: 145).

[2] Pinnock (1986: 145).

[3] Pinnock (1986: 145).

[4] Pinnock (1986: 143).

[5] Pinnock (1986: 143).

[6] Pinnock (1986: 145).

[7] Pinnock (1986: 145).

[8] Pinnock (1986: 145).

[9] Plantinga (1977)(2002: 53).

[10] Plantinga (1977)(2002: 53).

[11] Pinnock (1986: 108-109).

[12] Pinnock (1986: 108-109).

[13] Pinnock (1986: 108-109).

[14] Edwards (1729)(2006: 414).

[15] Pinnock in Crockett (1992: 154).

[16] Pinnock in Crockett (1992: 154).

[17] Pinnock in Crockett (1992: 154).  Browning suggests everlasting hell concepts such as Hades may relate to the Christian, New Testament use of ancient myths that consisted of the ‘decent of deities to the underworld,’ such as Orpheus, Eurydice and Persephone.  Christ may be understood to have descended here after his death (First Peter 3: 19).  Browning (1997: 168).

Manchester-trekearth

Manchester-trekearth