It is not my business

UWTSD, (2009), PhD Viva for Theodicy and Practical Theology (2010).

Paraphrased:

External Reviewer: 'What do you have to say to those people that are suffering under the problem of evil, and yet do not believe in Jesus Christ and are not are chosen by God under your Reformed system?'

Me: 'As a human being that suffers under the problem of evil, I can relate to human suffering. But, it is not my business which person God chooses in Jesus Christ, and which person God does not, in regard to everlasting life. (Ephesians 1-2, Romans 1-10)'.'That is between the person and God.' 

---

Now of course, as a biblical Christian, I do witness and evangelize, but my Viva point stands. 

From PhD text

Within Reformed theology, regeneration is viewed as an initial one time act of the Holy Spirit in a person,[1] and a person is therefore understood to be converted and therefore able to freely believe.[2] My view is that it is indeed God’s choice alone to regenerate and therefore he alone is active in regeneration,[3] but simultaneously as a person is regenerated they believe in Christ. Therefore although I view God as the initiator of regeneration I reason that logically, in order to avoid any suggestion of force or coercion,[4] as God regenerates the saved person, he or she simultaneously believes.[5] There is ‘no compulsion of the will in regeneration.’ states Shedd.[6] Calvin reasons that a person is not forced or coerced to believe in the gospel.[7] 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.[8] This means as God chooses to regenerate a person he simultaneously persuades one to freely believe.[9] Murray states that regeneration is logically antecedent to any conscious response,[10] 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.[11]  The work of salvation was confined to God’s part in the calling.[12] This does not prohibit God from causing a compatibilistic human choice within conversion at the moment that God’s initial eternal choice to regenerate[13] becomes a divine act of regeneration.[14] As persons were regenerated they would hear the call of salvation, repent and believe in Christ.[15] I would view conversion as an aspect of regeneration, which is the beginning of the Christian experience.[16] 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.[17]

 ________________________________________

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

[2] Murray (1937-1966)(1977: 172). 

[3] Murray (1937-1966)(1977: 172). I agree with Murray on this point.

[4] Compatibilism allows for limited but significant human freedom. Kierkegaard suggests that Christianity is a religion of freedom and Christians are convinced to voluntarily give up all contrary to Christ. Kierkegaard (1847-1848)(1955)(1966: 186). The term convinced is a good one and I reason this is a work of the Holy Spirit.

[5] This is my compatibilist theory which is in line with that of Feinberg  and which will be discussed later in this Chapter.

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

[7] Calvin (1543)(1996: 68). 

[8] Murray (1937-1966)(1977: 172).

[9] 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.

[10] Murray (1937-1966)(1977: 172).

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

[12] Bavinck (1918)(2006: 53).

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

[14] 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.

[15] Bavinck (1918)(2006: 53).

[16] 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.

[17] Bavinck (1918)(2006: 53).

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 II, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. http://www.ccel.org/ccel/calvin/institutes.html 

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. 

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.  

FRANCE, R.T. (2001) Matthew, Grand Rapids, Eerdmans.

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.

MURRAY, RUSSELL NORMAN (2003) The Problem of Evil: Anglican and Baptist Perspectives, Bangor, The University of Bangor, Wales.

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.  

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.

In Three Minutes: No Commentaries Needed?

@fineartamerica Twitter.

Erickson is useful here. The Bible in context and other good sources need to be used. In other words, commentaries and tools are required for contextual understanding and modern, reasonable interpretations. A key concept presented is not to review biblical texts in isolation! This is a significant danger with bible studies that do not use tools.

Imagine sermons prepared without the use of tools. A ridiculous guessing game at many points by the preacher.

Baptist, Millard J. Erickson (1994) comments that doctrines need not be maintained precisely with the same form of expression that they were in Biblical times. Erickson (1994: 37). Erickson also points out that not all other sources of knowledge and truth need to be excluded from Christian teaching. Erickson’s point that God’s word, although an unchanging message must be interpreted for each era. Erickson (1994: 37).  

This in no way allows for an overhaul of major, traditional Christian doctrines from traditional and Reformed perspectives, but with the use of practical and empirical approaches there would be opportunities to understand Christian theology in modern terms. He explains that systematic theology draws upon the entire Bible and does not exegete texts in isolation. Erickson (1994: 21). It attempts to analyze and understand Scriptural teachings in a harmonized way. 

Erickson makes it clear that Biblical doctrines may not necessarily be maintained precisely with the same form of expression as they were in Biblical times, and notes philosophical truth can be found from other sources. Erickson (1994: 37). Biblical doctrines do not theologically change, but how they are expressed in a cultural context, may.

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

Ignoratio elenchi: Arguing the wrong thing

PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.

Ignoratio elenchi

An ancient fallacy identified by Aristotle. (128). When one attempts to argue something, but instead succeeds in arguing something else. (128).

Philosophy Lander

Cited

'Ignoratio elenchi is a name used for arguments whose premisses (premises, my correction) have no direct relation on the claim at issue. In this sense of the term, almost any fallacy could be considered an instance of ignoratio elenchi .

In general, the ignoratio elenchi occurs when an argument purporting to establish a specific conclusion is directed, instead, to proving a different conclusion. This version is often termed the red herring fallacy—an irrelevant subject is interjected into the conversation to divert attention away from the main issue.'
---

Example of the Ignoratio elenchi fallacy:

The thesis that one attempts to prove via argument becomes not relevant. (128). It is a fallacy of irrelevant thesis. (128).

My example of this fallacy:

Premise 1: Montreal is a very European city, by Canadian standards.

Premise 2: Montreal has significant sport, art and culture.

Conclusion: The National Hockey League should bring back the Montreal Maroons franchise.

The premises are being used fallaciously. These would better work within an argument for Montreal as a tourist destination.

To support the return of the Montreal Maroons, reasonable premises would be such that Montreal is a large hockey market, a large television market, a traditional hockey market, a market that already has a billion dollar club present and can support another.

Hypothetically:

Montreal has a new suitable arena being build (not the case at present and so this lack is a premise against).
---

The arguer wants to demonstrate that although a man in question may have done one thing, he did not do another. (129).

Pirie provides the example (paraphrased): 'Well, John, that is not the point is it? What we have done is to...'(130).

The first point from John will be negated, while the point of the arguer will be pursued.

'Well, John, the point is not that Jesus Christ is second person of the Trinity and his atoning work and resurrection, the point is that many people in this secularized, scientific Western world today, do not have any concern for Christianity or religion!'

But in reality, the primary point that John is making is that the work of Christ is God's Biblical answer to and for any everlasting life for humanity. The existence of secular thinking and science does not disprove Biblical theology. Science is a different academic discipline than is Religious Studies and different data is used to create premises and conclusions. In attempts to find truth.

The arguer does not like John's premises because they will lead to a conclusion the arguer disagrees with and so he attempts to twist John's argumentation into a more favourable conclusion.

LinkedIn

What is true for nothing is false for anything

LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York.

Universe class

'Suppose in a given universe of discourse, we form a class A such that "x ε A" holds for all values of x, i.e. such that  (x) : x ε A." (123).

This means x is equal to A.

ε is epsilon from the Greek alphabet meaning is, a. The ε symbol, according to Langer is specifically meant as a symbol for is, a, in contrast with any symbol for is.

Langer, noting earlier in her text, mentions 'nt' which is documented as houses north of. (123).

nt = north of

˜ = not

(x) : ˜ (x nt x) (123).

x is not north of x.

(v): ˜ (v nt v)

Vancouver is not north of Vancouver. Something is not north of itself.

Langer states this is a universe class. (123). Any statement about everything concerns a universe class. (123). Every statement about nothing is also a universe class. (124). Langer writes that what is 'true for nothing is false for anything.' (124).

My example:

It is not true that the finite is infinite.

It is false that anything finite is infinite.

In Three Minutes: Is God Offensive?

Matthew 11:6

English Standard Version (ESV) 6 And blessed is the one who is not offended by me.” English Standard Version (ESV)

Luke 7:23

English Standard Version (ESV) 23 And blessed is the one who is not offended by me.” English Standard Version (ESV)

For clarification, these are short, non-exhaustive audio/video entries. In my Reformed position, I do, very much theologically reason that the offense of human sin against God, by nature and choice, is far greater in importance than any supposed divine offense, humanity reasons out against God. (see Romans, Galatians, Hebrews).

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

 

 Original version, which is more mobile friendly with no additional audio.

 

Demiurge (PhD Edit)

Today

Demiurge (PhD Edit)

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

Mill theorized of a God that resembled the ‘Platonic Demiurge.’ Carey (2002: 116). A demiurge is a Greek term meaning ‘artisan’, ‘craftsman.’ It is a deity that develops the material world from ‘preexisting chaos.’

Plato introduced the concept and term in his text 'Timaeus'. The perfectly good demiurge wishes to present his goodness and shapes the chaos as best he can, and the present world results. Wainwright (1996: 188).

The demiurge is a limited, non-omnipotent God, that did not create original matter. Wainwright (1996: 188). Blackburn (1996: 98). Mill’s deity is similar to the ‘Platonic Demiurge’ Wainwright (1996: 188). Carey (2002: 116). This deity simply develops matter from preexisting chaos Wainwright (1996: 188). This deity would not only be limited in power but also finite in nature.

Mill supports a concept of a first cause as in a series of events. Carey (2002: 116). Gordon (2002: 3). Mill (1833)(1985)(2009: 7-10). But this leaves the nagging question and problem of what was the cause of the Demiurge? An infinite eternal God can be understood as the first cause not needing a cause. God’s essence is eternal and necessary (logically must exist), and the finite universe is temporal and contingent (not necessary). Shedd (1874-1890)(1980: 191 Volume 1). A finite deity, although admittedly logically possible, requires further explanation.

Hypothetically, humanity and the universe could have been created by a finite God that was created by another cause. If the being is not revealed through Scriptural revelation, it is a God of primarily philosophical speculation and requires further elaboration on the part of Mill in regard to, for instance, why humanity should believe in and follow this type of deity, assuming that there is not a greater, infinite, eternal first cause that would necessarily exist behind that being.

April 20, 2017

Philosophically, ontologically, prior to a finite God, problems arise. Was there a vicious regress of prior finite Gods? There is a debate on whether or not, a vicious regress is logical or not, but it is not philosophically reasonable. It does not solve its own problem.

What existed prior to 'preexisting chaos'? Is there a vicious regress of preexisting chaos? If it is eternal and infinite 'chaos' then seemingly it would need no finite assistance in creation. It simply is.

A Scriptural view, beginning with Genesis 1, solves these problems by indicating that the infinite God, eternally existed and caused all finite creation.

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

CAREY, GEORGE W. (2002) ‘The Authoritarian Secularism of John Stuart Mill’, in On Raeder’s Mill and the Religion of Humanity, Volume 15, Number 1, Columbia, University of Missouri Press.

GORDON, DAVID (2000) ‘John Stuart Mill on Liberty and Control’, in The Mises Review, Volume 6, Number 1, Auburn, Alabama, Ludwig Von Mises Institute. http://mises.org/misesreview_detail.aspx?control=151

MILL, JOHN STUART (1789-1861)(2003) Utilitarianism and On Liberty, Mary Warnock (ed.), Blackwell Publishing, Oxford.

MILL, JOHN STUART (1825-1868)(1984) Essays on Equality, Law, and Education, John M. Robson (ed.), University of Toronto Press, Toronto, University of Toronto Press.

MILL, JOHN STUART (1833)(1985)(2009) Theism: John Stuart Mill, The Collected Works of John Stuart Mill, Volume X - Essays on Ethics, Religion, and Society, Toronto, University of Toronto Press.

MILL, JOHN STUART (1874)(2002) The Utility of Religion, London, Longman, Green, and Reader.

MILL, JOHN STUART (1874)(1885) Nature the Utility of Religion and Theism, London, Longmans, Green and Co.

PLATO (360 B.C.)(1982) ‘Timaeus’, in Process Studies, Volume. 12, Number 4, Winter, pp.243-251. Claremont, California, Process Studies. 

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.

WAINWRIGHT, WILLIAM J. (1996) ’Demiurge’, in Robert Audi, (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

Today, too

B.W. Woods & Natural Evils

Dinner last night

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

Natural Disasters 

Woods linked the fall of humanity and creation under human dominion, to the terrible natural disasters that took place. Although he mentioned that classifying natural events and calamities can be dangerous because often many good things in nature come out of what appear to be calamities. An example that comes to mind is that excessive rain can cause flooding and death but can also provide an area with ample water supply.

He stated concerning disaster:

Natural Calamities 

The divine rearrangement of nature from that of a protective environment to that of a dangerous one, allowing for human death as punishment of sin, permits nature to go on the rampage. Part of its "groaning" (Rom. 8:22) includes the area of natural catastrophe, floods, earthquakes, and hurricanes. Woods (1974)(1982: 37).

Mounce described the situation in Romans 8:22 as: "Currently, however, the entire universe is in travail as if it were giving birth." Mounce (1985:185). Mounce then goes on to quote Bruce, as will I, when he stated: "But the condition here described has apparently been going on since the fall; in any case, it carries with it hope of new life for all creation." Bruce (1996: 164). The damage done by humankind in the fall can be restored through the atoning work of Christ and his culmination upon his return.

Cranfield stated of this verse:

Two thoughts, already implicit in v.19, are here expressed more clearly, on the one hand, the thought of the creation’s present painful condition, and on the other hand, the thought that the painful condition is not to no purpose but will have a worthwhile issue (expressed by the image of travail). Cranfield (1992: 198). This idea is in agreement with Woods who stated: " . . . every aspect of the fallen natural world not only contributes to man’s death, but also points man towards divine delivery." Woods (1974)(1982: 37). Natural disasters, like death, demonstrate human weakness and the fact that creation is a dangerous place. It is not within the human capability to defeat the evils of death and natural disaster, only God himself can overcome these.

I tend to reason the laws of universe have remained the same since before the fall, but that is a deduction. Human beings require an immortal body for continued physical survival in this material universe (1 Corinthians 15). This will have physical and spiritual attributes (1 Corinthians 15:44). Romans 8 speaks of in verse 20 creation being subject to futility. Mounce states the universe was frustrated by Adam's sin and there needs to be a new heaven and new earth of 2 Peter 3 and Revelation 21. Mounce (1995: 184-185).

In this sense, at least, because of human sin the present universe is corrupted. Therefore, natural evils such as with Japan effect human beings harshly because persons are subject to death and decay because of the fall of Genesis 3.

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

BRUCE, F.F. (1996) Romans, Grand Rapids, William B. Eerdmans Publishing Company.

CRANFIELD, C.E.B. (1992) Romans: A Shorter Commentary, Grand Rapids, William B. Eerdmans Publishing Company.

ERICKSON, M. (1994) Christian Theology, Grand Rapids, Baker Book House.

MOUNCE, R.H. (1995) The New American Commentary: Romans, Nashville, Broadman & Holman Publishers.

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

In Three Minutes: Connect With Those With Different Views?

Today

Today

1 Corinthians 1: 10

New American Standard

10 Now I exhort you, brethren, by the name of our Lord Jesus Christ, that you all [e]agree and that there be no [f]divisions among you, but that you be [g]made complete in the same mind and in the same judgment.

English Standard Version

10 I appeal to you, brothers,[a] by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment.

Romans 12:18

King James Version (KJV)

18 If it be possible, as much as lieth in you, live peaceably with all men.
---

My suggestion is that Christian ministries, large to small, and lay Christians, for the sake of ministry growth and development, consider connecting via social media with others that do not share virtually 100% of the same views. This should be done without compromising, biblical, gospel, perspectives.

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

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.

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

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

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

 

Do you have null class?

Today: colourized to make April look August

LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York.

In symbolic logic, the word 'the' means more than 'all'. (122).

'The' expresses the fact that there is at least one element in a certain class. (122).

Class in review:

A class is a class of so and so's, as in each member of the class has a certain character. (115). Langer uses the following example, bear in mind this was written in the 1950s and 1960s: A man belongs in the class of politicians, only if he is a politician. Being a politician equals being in the class of politician. (115).

Langer uses the example of the wife of King Arthur (122) as in there is at least one element under this concept. (122). One element is within this class. Class is also defined as 'sort'. (122). If there is no wife of King Arthur, then there is nothing of the sort. (122).

This is null class.

'Null' class means that means 'all its members' equals none at all. This null class could be 'No wives of King Arthur'. (123).

Possible equations:

∃=There exists
∃!=There exists
˜=Not

∃ ˜ W

There exists not King Arthur's wife (W).

∃! ˜ W

There exists not King Arthur's wife (W).

˜ (∃! x)

x (King Arthur's wife) does not exist.

ε is epsilon from the Greek alphabet meaning is, a. The ε symbol, according to Langer is specifically meant as a symbol for is, a, in contrast with any symbol for is.

(x) : x ε B

(x King Arthur) is a B: Bachelor).

(x) : x ε U

(x King Arthur) is U: Unmarried).

(x) : x = ∃!

(x Arthur's wife) does not exist.

⊨ is entails

Biblically and theologically another true god/God would be a null class.

(x) : x  ⊨ ˜ og

(x Trinitarian God) entails not or no other god/God.

or

T ⊨ ˜ OG
t ⊨ ˜ og

In Three Minutes 6: Chucky Demolishes Sports Philosophy?

Chucky agrees and prefers future renovation over new builds for modern sports buildings.

Chucky agrees, public money for sports buildings is sheer terror.

Clarification: I mean that a modern NHL arena is built in the 1990's style. Rogers Place for example, is new.

Selected Hebrew Bible Chronology

Beit She'an Valley Israel Google+

Biblehub.com

Biblehub.com provides a fairly academic reading Biblical timeline. In totality it would be too large for a website entry and therefore I provide a non-exhaustive selection of the timeline provided from the Hebrew Bible/Old Testament.

My reasoning is that such a list can assist a person in remembering the chronological order of prophets and writers. Especially the order between Elijah and the New Testament era.

Cited

Before 4000 BC The Creation Genesis 1
Before 4000 BC The Garden of Eden Genesis 2
Before 4000 BC The Fall of Man Genesis 3
Before 3000 BC From Adam to Noah Genesis 5
Before 2500 BC The Great Flood Genesis 7
Before 2500 BC Covenant of the Rainbow Genesis 9
Before 2100 BC The Tower of Babel Genesis 11
2091 BC God Sends Abram to Egypt Genesis 12 
2081 BC God's Covenant with Abram Genesis 15
2067 BC The Covenant of Circumcision Genesis 17 
1875 BC Jacob and Family to Egypt Genesis 46
1600 BC Israelites Oppressed by New King Exodus 1:8
1446 BC The Exodus Begins Exodus 13 - 18
1446 BC The Isreaelites At Mount Sinai Exodus 19
1446 BC Moses Receives the Commandments Exodus 20
1446 BC Moses Receives the Law Exodus 21 - 24
1445 BC The Tabernacle is Erected and Filled Exodus 40
1407 BC Moses' Summary of Israel's History Deuteronomy 1 - 4
1406 BC Recapitulation of the Law Deuteronomy 4:44 - 31
1043 BC Saul Becomes King 1 Samuel 8 - 10
1024 BC David Kills Goliath 1 Samuel 17
1010 BC David Made King over Judah 2 Samuel 2
1003 BC David Reigns over All Israel 2 Samuel 5, 1 Chronicles 11
1000 BC David Plans a Temple 2 Samuel 7
979 BC Preparation for building the Temple 1 Chronicles 22
979 BC Preparation of Priesthood 1 Chronicles 23
967 BC Solomon's Preparations for the Temple 1 Kings 5
966 BC The Building of Solomon's Temple 1 Kings 6
966 BC The Building of Solomon's Palace 1 Kings 7
966 BC The Ark Brought to the Temple 1 Kings 8
966 BC God's covenant with Solomon 1 Kings 9
966 BC Solomon Prepares for a Temple and Palace 2 Chronicles 2
966 BC Solomon Builds the Temple in Jerusalem 2 Chronicles 3
959 BC Ark Brought into the Temple 2 Chronicles 5 
863 BC Elijah Prays for Drought 1 Kings 17
858 BC Elisha Called 1 Kings 19:19
851 BC Elijah Taken up to Heaven 2 Kings 2
851 BC Elisha Succeeds Elijah 2 Kings 2:12
739 BC Isaiah Complains of Zion's Corruption Isaiah 1 - 5
739 BC Isaiah's Vision and Commission Isaiah 6
627 BC The Call of Jeremiah Jeremiah 1
627 BC Jeremiah Declares Judah Forsakes God Jeremiah 2 - 6
627 BC Jeremiah's Message at the Temple Gate Jeremiah 7 - 10 Jeremiah 47
605 BC Daniel Refuses the King's Portion Daniel 1
604 BC Daniel Interprets Nebuchadnezzar Dream Daniel 2
593 BC Ezekiel's Prophecy at Chebar Ezekiel 1
588 BC Jeremiah's Conflicts Jeremiah 21 - 33
586 BC The Fall of Jerusalem 2 Kings 25, Jeremiah 52
539 BC Daniel Interprets Handwriting on the Wall Daniel 5
430 BC The Word of the LORD by Malachi Malachi 1 - 4

Bible Timeline © 2010 by Rich Valkanet, Discovery Bible and Biblos.com. All Dates are Approximate. Timeline based on traditionally accepted timeframes and general consensus of a variety of sources, including Wilmington's Guide to the Bible, A Survey of Israel's History (Wood), The Mysterious Numbers of the Hebrew Kings (Thiele), ESV Study Bible, The Treasury of Scripture Knowledge, International Standard Bible Encyclopedia, and Easton's Bible Dictionary.

Ad Hominem Argument Circumstantial

Windows: Ronda, Italy

I previously documented a related Pirie entry:

October 16 2015

PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.

Ad Hominem/Against the Man 

'If you cannot attack the argument, attack the arguer.' Pirie (2006)(2015: 122).

The author states that an insult in itself is not fallacious, (122) but ad hominem is used in a way to attempt to undermine an opponent's argument. (122).

Yes, I have been reviewing the Pirie text this long!

Once I have completed the Pirie and Langer philosophy text reviews, I have several other new academic texts awaiting possible review. I do reason it very important to provide Biblical Studies entries, but as my PhD is in Theology and Philosophy of Religion, I also need to research and provide entries within those academic fields as well. I have employment at present, but wish to promote myself in all areas of possible work.

I realize that the Langer, Symbolic Logic text reviews can be very tedious, but in my reasoning, it is required reading for my work. This is a reason I provide various types of entries. I also provide Satire Und Theology entries which are hopefully, short and sweet.

Ad Hominem Argument Circumstantial

With this fallacy 'the appeal is to the special circumstances of the person with whom one is arguing. Instead of trying to prove the contention true of false on the evidence, its acceptance is urged because of the position and interests of those appealed to.' (124).

Cited

'You can't accept the legitimacy of lending for profit. You are a Christian, and Christ drove out the money lenders from the temple.' (124).

Pirie explains that the Christian is invited to agree because of Christian convictions. (124).

I agree that this would be fallacious argumentation. Jesus Christ in the biblical context is removing the business of moneychanging and related banking from the temple. This should not be expanded to Christian theology and philosophy where all moneychanging, money lending and banking is therefore considered, sinful, immoral and unethical. In other words, banking outside of the temple, or in our modern context, the Christian Church, is not necessarily sinful, immoral and unethical.

Interestingly, the British author also documents the example of nominal Christians that in reality do not follow biblical views in their personal lives. The nominal Christian could then be 'forced into a reluctant and resentful acquiescence you could never have gained otherwise.' (125).

Problematically, many nominal Christians are biblically illiterate to the point where he/she may very well be unaware whether Jesus Christ's actions of removing moneychanging and banking from the temple, in the New Testament Gospels, would therefore require a modern-day Christian theology and philosophy that is anti-lending and anti-banking.

Context is extremely important within Biblical Studies.

Feminism & The Problem of Evil, Revisited

Edited photo

During a recent conversation with Gina Canadian Girl Twitter she seemed intrigued that I had been asked to study feminism during my United Kingdom theses work.

My websites have grown significantly since this information was originally posted.

Therefore, I re-present the questionnaire work. Other written material is also provided by the two archived links.

September 1 2010

October 1 2010

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

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

Questions and graphs are from the PhD:

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

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.

In Three Minutes: The Bible

Reasons to Believe

Reasons to Believe: Newsletter (2017), March/April, Reasons to Believe, Covina, California.

Encountering The New Testament

Greek Manuscripts, Part or All of the New Testament.

Page 10.

Papyri Cataloged 127
Uncial Mss. Cataloged 318
Minuscule Mss. Cataloged 2, 880
Lectionaries Cataloged 2, 436
Total 5, 761 (Numbers in all categories inch up periodically with new discoveries) German numbers from 1994 and 2011 are accessed.

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