The Resurrection and Cultural Rebranding (PhD Edit)

trekearth.com

March 2016 

Happy Easter

A recent online employment posting from an American Lutheran college did not mention Jesus Christ. Neither did the ‘About’ page on the college website. I used the Google Chrome ‘Find’ application to scan both the posting and the ‘About’ page on the site and the Lutheran denomination was mentioned a few times, but Jesus and Christ was not.

There is also not an emphasis on the atonement and resurrection.

The college site focus instead was the Lutheran denomination and mentioned faith and God. These terms of course can be reinterpreted outside of Biblical theology.

This sort of cultural institutional rebranding has been found often in my employment searches. I reason that regardless of one’s view on the historical resurrection of Jesus Christ, this is an example of cultural accommodation and could be termed as cultural rebranding. Others may call it evolution or progress, but it is still cultural accommodation of traditional, Biblical Christian faith and philosophy to make it more palatable in today’s academic market.

I earned my terminal degrees at secular Universities where this type of accommodation/rebranding, evolution began many decades ago and I am therefore not stating these institutions lack significant academic merit or that a Biblical Christian should never attend or seek academic employment at these institutions.

I am thankful to have completed my first two course work degrees in Canadian Christian institutions and my last two thesis research degrees in British, secular Universities. The Christian education providing the Biblical foundation and the British education emphasizing the need for robust theological and philosophical research and analysis.

This is an imperfect and fallen realm and the greater good, in Christ, needs to be prayerfully measured in a life.

I reason the Christian academic should be aware of the institutional context and also have academic freedom to express Biblical Christian views. This of course was an issue for me in the United Kingdom as a began my Doctorate at one institution and due to lack of academic freedom completed my projects at University of Wales, sites. All of these Universities being secular.

The Resurrection and Cultural Rebranding (PhD Edit)

Edited from

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

I reason that the atoning and resurrection work of Christ for believers must remain an essential element of Christian preaching, teaching and ministry. However, Brown believes the Bible teaches that there is hope for those in the world who are poor and oppressed. Brown (1984: 14). Gebara (2002: 107). Brown explains that if God sided with these suffering persons in Biblical times, he also does today. Brown (1984: 14).

I can grant this proposition, and state that although the salvific work of Christ for humanity should remain the core of Christian faith and philosophy, simultaneous to this Christians must help in an earthly physical sense, those they are attempting to assist in a spiritual sense. This is an important and essential way of making theology practical.

Within my theology and philosophy of religion, the atoning and resurrection work applied to believers in the eventual culminated Kingdom of God is the ultimate remedy for the problem of evil. 

Jesus Christ the person is held in extremely high regard as is his ministry, atoning work and resurrection, and his person and work cannot be separated in importance. Franke (2005: 72). The New Testament not only demonstrates the witness of the redeeming act of God in Christ, but is also the summation of the man that is the word of God. Hughes (1990: 38). Erickson writes that Scripture teaches the resurrection of those who believe in Christ. Erickson (1994: 1194). He also reasons it is likely that unbelievers too will be raised, Erickson (1994: 1194), although this concept is not as clearly explained as is the idea of the raising of those who trust in Christ. Erickson (1994: 1200).

Thiessen bases the traditional Christian belief in physical resurrection in the texts from both Testaments and describes the resurrection bodies as both physical and spiritual in nature. Thiessen (1956: 491). Whale writes that the resurrection is not to be considered an addition to the Christian faith, but is the Christian faith. Whale (1958: 69).

The resurrection can be debated, and there are progressive liberal views within Christian society, such as Gebara that will question traditional doctrines. Gebara (2002: 121). It can also be denied outright by critics. Darrow (1928)(1973: 266-267). Phillips provides a negative atheistic critique of eschatological Christian concepts in his Chapter, ‘Last things.’ Phillips (2005: 247-275).

Within speculative, non-orthodox theology and in philosophy of religion, those such as Gebara are looking for the greater good now and not primarily in some future realm. She suggests for example, that we need ‘Everyday Resurrections.’ Gebara (2002: 121-132). Phillips reasons that there is not actual hope for persons after death in another realm. Phillips (2005: 248).

This would appear empirically true in one sense as resurrections typically are non-existent, but if the Biblical resurrection is true, there is hope for those in Christ. The resurrected Christ was empirically viewed within documented Scripture.

However, if one does not believe in the resurrection of Christ, God’s key witness through historical documented Scripture to the world that he wishes to save it from the problem of evil is gone. The remedy to sin and death would be non-existent and therefore concepts of a perfected world far-fetched.

BROWN, ROBERT MCAFEE (1984) Unexpected News, Philadelphia, The Westminster Press. 

DARROW, CLARENCE (1928)(1973) ‘The Myth of the Soul’, in The Forum, October, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press. 

DARROW, CLARENCE (1932)(1973) ‘The Delusion of Design and Purpose’, in The Story of My Life, October, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press.

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.

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

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

PHILLIPS, D.Z. (1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta, John Knox Press. 

PHILLIPS, D.Z. (2005) The Problem of Evil and the Problem of God, Fortress Press, Minneapolis. 

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

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