Propaganda revisited

I. United States: World War II poster

Propaganda revisited

Propaganda uses art to illustrate a political point of view; usually in the support of one view and at the expense of another.

Cited

‘Selected information, true or false, which is promoted with the aim of persuading people to adopt a particular belief, attitude or course of action. During the 20th Century all the major political ideologies have employed propaganda and made use of modern media to reach a mass audience. It has an important role in modern warfare and by WWII separate bureaus and ministries were established to promote morale and subvert the enemy. The Nazi Ministry of Propaganda, headed by Goebbels was one of the most effective. In the West there has been an increase in professional propagandists such as people in public relations and advertising.’ Concord (1982: 995).

Stanford.edu

Cited

'A working definition of propaganda is the spreading of ideas, information, or rumor for the purpose of helping or injuring an institution, a cause, or a person. While propaganda has been around for almost a thousand years, only recently (last 100 years) with the advent of technologies that allow us to spread information to a mass group has it evolved to a scientific process capable of influencing a whole nation of people. While propaganda is most evident in times of war as in the poster, it is constantly being used as a political and social means in even less obvious ways to influence peoples attitudes. This is currently evident with all the election commercials on TV, where the candidates are using propaganda techniques to elevate themselves above their competitor. Another place propaganda is being exploited is by the use of the media in its portrayal of countries that have nuclear technology.

Modern propaganda uses all the media available to spread its message, including: press, radio, television, film, computers, fax machines, posters, meetings, door-to-door canvassing, handbills, buttons, billboards, speeches, flags, street names, monuments, coins, stamps, books, plays, comic strips, poetry, music, sporting events, cultural events, company reports, libraries, and awards and prizes. It is most likely that some of these media uses are surprising, but that only serves to show how easy it is to not even recognize propaganda as such.'
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Politically, I would consider myself a moderate conservative. Acknowledging that in war especially, all sides use propaganda, this does not mean I equate all political systems as being equally evil, in general terms. I do not support politically or militarily totalitarian regimes. I support Western political democracy and within a fallen world it is the best system to preserve human rights and freedoms. I also support Western policing and military action when it concerns maintaining law and order. Romans 13 gives the state the right to maintain law and order.

Propaganda posters may be considered historical art. In agreement with Concord, propaganda can present true or false information, but as it is presented from one side, one worldview, it is not what I would consider an attempt at objective world history. Propaganda, in general terms, appeals to subjective feelings in order to convince people of a perspective, as opposed to presenting highly rational premises and arguments for an attempt at an objective perspective.

Within the Christian Church, an attempt at an objective presentation should be made, acknowledging the truth of divinely inspired Scripture and the gospel, while acknowledging problems within the present fallen reality.

As a Christian I would not use propaganda as a ministry tool.

THE CONCORD DESK ENCYCLOPEDIA (1982) New York, Concord Reference Books, Inc, Time.

February 19 2008 Propaganda
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I. An animated character from Walt Disney is used by the American War effort. How can Mickey Mouse be bad? He is entertainment for children.

II. Notice with the Canadian poster that in the World War II era; Canada had closer political ties to the United Kingdom. In the poster Canada is like Robin, to the United Kingdom as Batman. Today in Canada, the country would be represented as more independent and equal.

III. The Norwegian poster is documented as in support of Nazi-Germany. Notice that the image is equated as being both of the Klu Klux Klan and Jewish, as if affiliated. Mr. Damsleth, if he would have cared to do more research would have realized that historically the Klu Klux Klan has not only been racist against non-whites but also anti-semitic. Notice, also the native American.

This is an example where factual history does not matter, according to the propaganda poster. This poster was made to appeal to the biases of its audience (s) which were both skeptical and fearful of the hooded Klu Klux Klan and as well had anti-semitic aspects within the culture (s).

IV. The 'divine', 'Christ-like' (imagery) Mao Zedong.

II. Canada: World War II poster from Time Magazine

III. By Harald Damsleth: Norwegian pro-Nazi Germany poster

IV. Chinese Civil War propaganda poster

Revelation & Second Thessalonians (In Brief)

Revelation & Second Thessalonians (In Brief)

Mr. Gore once again provides a fine video lecture. He appears to embrace a largely preterist approach.

From my archives

Antichrist 2008 

Mounce notes that the preterist position understands the apocalypse from a first-century setting. The events and book of Revelation are not relegated to the future, but are understood to have occurred by the fall of Jerusalem in AD 70, or the fall of the Roman Empire in AD 476. Mounce (1990: 41). Mounce explains that a major problem with this position is that the decisive victory over evil described in Revelation is not achieved. John views the overthrow of evil occurring with the defeat of Antichrist. Mounce (1990: 42).

The futurist view is more common among scholars and understands that Revelation describes a final victory over evil. Some scholars regard everything after Revelation 4:1 as taking place in the future. But, Mounce sees this as problematic as the book still needs to be relevant for the first-century reader. Mounce (1990: 42). Mounce reasons that no single approach is sufficient. The preterist is correct that the book of Revelation must be understood in a first-century context. The futurist is correct that the book is centrally eschatological describing how this age will come to an end. Mounce (1990: 44). Mounce also explains the value of the historist approach which sees the importance of specific fulfilment in history. A problem which this view is that it is quite subjective in connecting certain historical events to Scripture. Mounce (1990: 42). The benefits of the idealistic approach are that God can be seen as guiding the events. But, Mounce notes that the idealitic approach may lack a distinct consummation of events. Mounce (1990: 43). Its allegorical method tends to lessen the historical nature of future events. Mounce (1990: 43).
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Mounce explains that a major problem with this position is that the decisive victory over evil described in Revelation is not achieved. John views the overthrow of evil occurring with the defeat of Antichrist. Mounce (1990: 42).

Agreed. This problem is echoed in 2 Thessalonians:

Here 2 Thessalonians 2: 7-10...

7 For the mystery of lawlessness is already at work; only he who now restrains will do so until he is taken out of the way. 8 Then that lawless one will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of His [f]coming; 9 that is, the one whose [g]coming is in accord with the activity of Satan, with all power and [h]signs and false wonders, 10 and with [i]all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. 11 For this reason God [j]will send upon them [k]a deluding influence so that they will believe [l]what is false, 12 in order that they all may be [m]judged who did not believe the truth, but [n]took pleasure in wickedness.

Then that lawless one will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of His [f]coming; 

I take it this event, the second coming of Jesus Christ, should be interpreted with a significant level of literalness. However, I admit that the Lord slaying the lawless one with the breath of His mouth is quite possibly significantly figurative language.

But the second coming of Christ is a literal, biblical and theological event of the future. In my mind, the potentially figurative nature of Christ's breath and the slaying of the opposition does not cancel out the literalness of the second advent. Actual (non-fiction, non-mythological) historical events can be described with degrees of literal and figurative language.

Jesus Christ literally destroys the lawless one at this point, in some context to do with breath from his mouth. Possibly, it may also be quite literal language, as Jesus Christ as the God-man would be quite capable of destroying an opponent that way.

Regardless, it does not appear this event occurred in the New Testament era.

Biblically and historically, this has not yet occurred.

Peter E. Cousins opines that the Apostle Paul here is not providing a time table for these events in 2 Thessalonians. (1470). Instead the focus is the victory of Jesus Christ and God. (1470). This would allow for my view that this event is yet to some.

Mounce reasons that no single approach is sufficient. The preterist is correct that the book of Revelation must be understood in a first-century context. The futurist is correct that the book is centrally eschatological describing how this age will come to an end. Mounce (1990: 44). 

Reasonable and well-stated from Dr. Mounce. I do find the preterist view quite agreeable on many points.

COUSINS, PETER E (1986) 'First and Second Thessalonians' in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.

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

Sicily, Google+

C.S. Lewis & Tribulation (MPhil Edit)

York: scan

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

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

From MPhil 2003

C.S. Lewis notes that there is a paradox concerning tribulation in Christianity. Lewis makes a good point, that God uses evil for the greater good but human disobedience to God is still sin. He stated: "Now the fact God can make complex good out of simple evil does not excuse--though by mercy it may save--those who do the simple evil." Lewis (l940)(1996: 111).

God can use evil for the betterment of his creation overall, but this does not change his character, and those who oppose his will still sin because their motives are not good as are God’s. However, God remains non-sinful and thus not a contradictory being.

John Calvin had stated:

Then we shall understand that God is not made the author of evil deeds when he said to lead the ungodly where he wills and to accomplish and execute his work through them, but rather we shall acknowledge that he is a wonderfully expert craftsman who can use even bad tools well. We shall be compelled to admire his justice, which not only finds a way through iniquity but also employs that very iniquity to a good end. Calvin (1543) (1996: 40).

So, from the words of both Lewis and Calvin, the idea is being put forward that God is in ultimate, but not robotic control of his creation. His creation sins against God with anti-God motives, and thus are guilty of crimes against him. God, however, is still able to use these evil works for the greater good.

This means that tribulation, although largely caused by sins of human beings, and perhaps at times, fallen angels, is still being used by God for his final purposes of good. Since tribulation is necessary in redemption, then it will not stop until the world is fully redeemed or no longer seen as redeemable. Lewis’ point here was that social improvements were good, but they were not the ultimate answer. He stated: "I am only reminding the reader that a particular medicine is not to be mistaken for the elixir of life." Lewis (1940)(1996: 115). Lewis stated that reform from the hands of humanity can only bring so much good, but that a heaven on earth can only take place through God’s direct intervention through Christ.

CALVIN,J.(1539)(1998) Institutes of the Christian Religion, Book II.

CALVIN, J. (1543)(1998) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.

CALVIN, J. (1553)(1952) Job, Translated by Leroy Nixon, Grand Rapids, Baker Book House. 

LEWIS, C.S. (1961)(1983) A Grief Observed, London, Faber and Faber.

LEWIS, C.S. (1941)(1990) The Screwtape Letters, Uhrichsville, Ohio, Barbour and Company. 

LEWIS, C.S. (1940)(1996) The Problem of Pain, San Francisco, Harper-Collins.

Antiochus IV Epiphanes

 Not my photo: Southern Europe? Southern Hemisphere?

Antiochus IV Epiphanes

Britannica

Cited

Antiochus IV Epiphanes

Seleucid King

'By: Hans Volkmann 

Cited

Antiochus IV Epiphanes, (Greek: “God Manifest”) also called Antiochus Epimanes (the Mad), (born c. 215 BC—died 164, Tabae, Iran), Seleucid king of the Hellenistic Syrian kingdom who reigned from 175 to 164 BC. As a ruler he was best known for his encouragement of Greek culture and institutions. His attempts to suppress Judaism brought on the Wars of the Maccabees.'

Bible Hub: International Standard Bible Encyclopedia

Cited

International Standard Bible Encyclopedia

'Antiochus Epiphanes ANTIOCHUS IV; ANTIOCHUS EPIPHANES (Epiphanes, e-pif'-a-naz, "Illustrious"): Son of Antiochus III who became king after his brother, Seleucus IV, had been murdered by Heliodorus. As a boy Antiochus lived at Rome as a hostage. The Pergamene monarchs, Eumenes and Attalus, succeeded in placing upon the throne the brother of Seleucus, although Heliodorus had wished to ascend the throne himself. The young king was even more enterprising than his father...'

Cited

'While Antiochus was on a second campaign in Egypt, he heard of the siege of Jerusalem. He returned immediately, slew many thousands of the inhabitants and robbed the temple of its treasures (1 Maccabees 1:20-24; 2 Maccabees 5:11-21). By his prohibition of the Jewish worship and his introduction or substitution of the worship of the Olympian Zeus (1 Maccabees 1:54; 2 Maccabees 6:2; Ant, XII, v, 4) he brought about the insurrection of the Jews, under the Maccabees, upon whom he made an unsuccessful war in 167-164 B.C. After this war Antiochus retired to the eastern provinces and died, after having failed in an attack on the temple of the Sun in Elymais, in Persia.'

Catholic Dictionary

'Term ABOMINATION OF DESOLATION

Definition

The omen of future calamity, predicted by the prophet Daniel and referred to by Christ (Daniel 9:27, Matthew 24:15). Daniel seems to be foretelling the erection of a statue of Zeus in the Temple of Jerusalem by Antiochus Epiphanes (168 B.C.). Christ applied the prophecy to the siege of Jerusalem by the pagan enemies of Rome in A.D. 70. This was to be a sign for the Christians to flee Jerusalem.'
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Kevan explains that the term Abomination of Desolation is also found in Mark 13: 14. (3). Most expositors over the years have reasoned that Daniel alludes to the desecration if the temple by Antiochus Epiphanes on December 15, 168 BC. (3). Here a pagan alter was built on the site of the alter of burnt sacrifices and ten days later, heathen sacrifices were offered. (3)

Kevan, like many scholars, reasons Jesus Christ is foretelling the desecration of the temple in 70 AD by the Roman Empire. (4)

There is also a futurist interpretation (s) that the abomination of desolation relates to, in a third way,  similar acts of the antichrist in a future third Jewish temple.

This view is often supported within dispensationalism.

I am certainly open-minded in regard to biblical interpretations of eschatology, but in many contexts find dispensationalism too speculative with Scripture and theology. Notice, that Kevan does not speculate in a futurist manner within his entry.

A theological point that comes to mind is that scripturally and within religious history, God has at times allowed his sacred places of worship to be desecrated and destroyed  by forces and authorities that are enemies of the people, by the aggressor's choice, that publicly worship the God of the Hebrew Bible and New Testament.

This is consistent with how the triune God works within this present realm.

International Standard Bible Encyclopedia (ISBE) (1939) (2018), Grand Rapids, Wm. B. Eerdmans Publishing Co.

KEVAN, E.F. (1996) ‘Abomination of Desolation’ in Walter A. Elwell (ed.) Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

Calvin on perseverance (PhD Edit)

Biaritz, France: Travel+Leisure: Facebook

Perseverance is an area, in my opinion, where the Lord has tested me very much. Not as in faith in the gospel or holding to biblical theology and sound philosophy. Instead, I have been tested to persevere in areas of daily Christian living when problems continue, and I have not always responded positively to this work from God. But, God’s will be done.

A limited sample of Calvin's related work from my PhD

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

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

Calvin writes that God does a work of perseverance in a believer, so by grace the believer stays in Christ for life. Calvin (1543)(1996: 178-179). God’s work of perseverance in elected individuals is clearly not retaliation, but a divine plan to save sinful persons despite the fact they are worthy of punishment. Calvin (1543)(1996: 37). Instead, the atoning and resurrection work of Christ allows the elect to avoid the penalty for sin, being part of the divine plan of salvation. Augustine (398-399)(1992: 303). Calvin (1543)(1996: 37, 178-179).

AUGUSTINE (388-395)(1964) On Free Choice of the Will, Translated by Anna S.Benjamin and L.H. Hackstaff, Upper Saddle River, N.J., Prentice Hall.

AUGUSTINE (398-399)(1992) Confessions, Translated by Henry Chadwick, Oxford, Oxford University Press. AUGUSTINE (400-416)(1987)(2004) On the Trinity, Translated by Reverend Arthur West Haddan, in Nicene and Post-Nicene Fathers, Series One, Volume 3, Denver, The Catholic Encyclopedia. http://www.newadvent.org/fathers/130104.htm

AUGUSTINE (421)(1998) Enchiridion, Translated by J.F. Shaw, Denver, The Catholic Encyclopedia. http://www.knight.org/advent

AUGUSTINE (426)(1958) The City of God, Translated by Gerald G. Walsh, Garden City, New York, Image Books.

AUGUSTINE (427)(1997) On Christian Doctrine, Translated by D.W. Robertson Jr., Upper Saddle River, N.J., Prentice Hall.

AUGUSTINE (427b)(1997) On Christian Teaching, Translated by R.P.H. Green, 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. 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.

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

WHITE, R.E.O. (1996) ‘Perseverance’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

Mysticism

Mysticism was discussed in classes at both my undergrad (Columbia Bible College) and graduate degree (Canadian Baptist Seminary/Trinity Western University) levels.

Mysticism has never interested me much as I favour a more objective, rational, philosophical approach to religious studies, philosophy and of course personal faith and philosophy, which does include experience.

But on the other hand, I am not closed-minded in regard to the mystical.

From

Stanford Encyclopedia of Philosophy

Cited

'The term ‘mysticism,’ comes from the Greek μυω, meaning “to conceal.” In the Hellenistic world, ‘mystical’ referred to “secret” religious rituals. In early Christianity the term came to refer to “hidden” allegorical interpretations of Scriptures and to hidden presences, such as that of Jesus at the Eucharist. Only later did the term begin to denote “mystical theology,” which included direct experience of the divine (See Bouyer, 1981). Typically, mystics, theistic or not, see their mystical experience as part of a larger undertaking aimed at human transformation (See, for example, Teresa of Avila, Life, Chapter 19) and not as the terminus of their efforts. Thus, in general, ‘mysticism’ would best be thought of as a constellation of distinctive practices, discourses, texts, institutions, traditions, and experiences aimed at human transformation, variously defined in different traditions.'

April 4 2013 entry with some of this material

Mysticism from my PhD work

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

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

E.J. Tinsley (1999), notes although Christian mysticism is difficult to define, its main characteristics appear to be a sense of union and unity with God, God being experienced beyond time continuously, the experience between the believer and God is beyond mere subjectivity, joy is present, and lastly there is a sense of the presence of the transcendent God. Tinsley (1999: 387). Mysticism is an attempt through prayer and meditation to achieve a heightened union with God, and this mysticism is not only experiential, but a perceived actual experience with the transcendent God. Tinsley (1999: 388).

Earl E. Cairns (1981) explains that mysticism exists in three forms. Cairns (1981: 100-101).

First the epistemological type which emphasizes how persons come to know God. Cairns (1981: 100-101). With this approach spiritual intuition is crucial and more important than reason. Cairns (1981: 100-101). Second, the metaphysical type which postulates the absorbing of the spirit of a person into the divine being that takes place on occasion. Cairns (1981: 100-101). Third, the Biblical type which views mysticism as allowing the spiritual nature of an individual to relate to God through Christ, and the indwelling Holy Spirit. Cairns (1981: 100-101).

For one suffering with the problem of evil, an attempt at some type of mystic understanding with God would seem a reasonable thing to pursue. van der Ven (1993: 174). Biblical mysticism does not appear like a practice that would oppose a traditional Christian understanding, as long as the mystic does not place mystical interpretations in priority over those found through studying Scripture and theology. It would be quite natural for one suffering great evil to attempt, with God’s help, to harness a greater fellowship and mystical understanding of the God who is willingly allowing evil to befall that person.

CAIRNS, EARLE E. (1981) Christianity Through The Centuries, Grand Rapids, Zondervan Publishing House.

TINSLEY, E.J. (1999) ‘Mysticism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, London, SCM Press Ltd.

VAN DER VEN, JOHANNES (1993) Practical Theology, Translated by Barbara Schultz, AC Kampen, Netherlands, Kok Pharos Publishing House.

VAN DER VEN, JOHANNES (1998) God Reinvented?, Leiden, Brill.

VAN DER VEN, JOHANNES (2005) ‘Theodicy Items and Scheme’, in a personal email from Johannes van der Ven, Nijmegen, Radboud University, Nijmegen.

VAN DER VEN, JOHANNES (2006a) ‘Dates of Nijmegen authors’, in a personal email from Johannes van der Ven, Nijmegen, Radboud University, Nijmegen.

VAN DER VEN, JOHANNES (2006b) ‘Symbols versus Models’, in a personal email from Johannes van der Ven, Nijmegen, Radboud University, Nijmegen.

VAN DER VEN, JOHANNES, PAUL VERMEER, AND ERIC VOSSEN (1996) ‘Learning Theodicy’, in Journal of Empirical Theology, Volume 9, pp. 67-85. Kampen, The Netherlands, Journal of Empirical Theology.

VAN DER VEN, JOHANNES AND ERIC VOSSEN (1996) Suffering: Why for God’s Sake? Grand Rapids, Eerdmans.

Gnosticism & Gnosis

Macintosh

Pondering on gnosticism and gnosis in regard to a recent entry on Pauline texts and locale; From the past I can put together PhD material and work from this website.

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

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

From the PhD:

Gnosticism

R. MCL. Wilson in ‘Gnosticism’ notes it is the term used to describe a religious movement that existed during the early Christian era. The gnosis was considered a special knowledge of God and the nature of humanity. This gnosis would provide a person with the power to be free from negative cosmic forces. Wilson (1999: 226).

Klein, Blomberg, and Hubbard explain that although gnosticism existed in the first century it did not become a full-fledged philosophy until the second and third centuries. Klein, Blomberg, and Hubbard (1993: 382).

Gnosis

November 2014

Blackburn defines Gnosis from the Greek meaning knowledge. The root word is found in the words/concepts agnosticism, gnosticism, diagnosis, prognosis and the obsolete word for epistemology, gnoseology. Blackburn (1996: 159). In the academic discipline of theology, gnosis is noted by Blackburn to be considered higher knowledge of spiritual things, referencing claims of such knowledge within gnosticism. Blackburn (1996: 159).

Browning writes that gnosis, meaning knowledge, and gnosticism is a term used for 'a kind of religious speculation in vogue in the first two centuries CE'; the Church Fathers being hostile to it because of a perceived opposition to orthodox (Biblical my add) Christianity. Browning (1997: 151). 

Gnosticism was a broad movement that did have influence over the Church, particularly in the second century states Grenz, Guretzki and Nordling; I John may, for example be attempting to answer and refute gnostic understandings. Pocket Dictionary (1999: 56). Gnosticism would emphasize the spiritual realm over the material realm which was considered evil, often claiming it needed to be escaped. Pocket Dictionary (1999: 56).

In I John 2: 22, Jesus is the Christ and whomever denies this is the antichrist. The Father and the Son being denied. Also verse 23. Jesus was both perfect human being and was and is infinite, eternal God. He was not simply spiritual, but took upon himself human physical nature in the incarnation. He was and is, infinite, eternal God, as God the Son within the trinity, now with a resurrected glorified physical human nature as well as spiritual nature as the Gospels, Acts, I Corinthians 15 and Revelation document, as examples.

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

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

GRENZ, STANLEY J., DAVID GURETZKI and CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.

KLEIN, WILLIAM W., CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing.

WILSON, R. MCL (1999) ‘Gnosticism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

Larger societies in early North Americas

AMSCO

NEWMAN J. NEWMAN AND SCHMALBACH, JOHN M. (2010) Second Edition, United States History: Preparing For The Advanced Placement Examination, Logan, Iowa, AMSCO.

Larger societies in early North Americas

The text review continues...

Chapter 1: Exploration, Discovery, And Settlement, 1492-1700

Cultures

The authors estimate the Northern Americas population (North of Mexico) as being from under one million to ten million. (1). This in the 1490's, in the era of the Columbus voyages. (1).
It is reasoned the native men were hunters and tool makers (1) and the native women farmed with crops such as corn, beans and tobacco. (1). As is a traditional view, many of the tribes were nomadic; but some more than others (1). On the legendary Great Plains the Sioux and the Pawnee followed Buffalo herds.

However, contrary to common thought, there were some larger societies. (2). The Pueblos in the Southwest lived in multistoried buildings. They also developed complex irrigation and farming systems. (2).

There were other larger societies mentioned as well, but notably, in the now New York area, the Iroquois tribes formed a political confederacy, the League of Iroquois, which battled other native tribes from the Americas and also European colonizers during the 17th and 18th centuries. (2).

This text is enlightening in emphasizing the existence of well-documented larger societies that existed in the earliest development of North America. My grade school education (British Columbia), for example, heavily emphasized the nomadic nature of Native North Americans, but this textbook provides another perspective.

Based on my first two entries, this is an enlightening textbook.

It is important to on many issues, actually check and review academic sources, as opposed to accepting commonly held views, such as that the tribes of the Native Americas were all nomadic to the exclusion that some formed larger societies.

United States of America History: Textbook

AMSCO

United States of America History: Textbook

NEWMAN J. NEWMAN AND SCHMALBACH, JOHN M. (2010) Second Edition, United States History: Preparing For The Advanced Placement Examination, Logan, Iowa, AMSCO.

As as aspect of my academic work, I have been asked to consider, if the opportunity arises, teaching United States of America history, with the textbook in images as the text in use.

As can be viewed, I did not 'go all out' to purchase a brand new copy. I reasoned that the best price for a good used copy was sufficient.

Textbooks are often very expensive.

This serves as another opportunity for a book review series.

Preface

The textbook on page v claims to be a 'concise history', that is concise and accessible. (v). It is also stated to be easy to review for context. (v). One of my complaints, as a student, with 'artistic' type academic writers, sometimes from the United Kingdom, was that he/she would not just 'get to the point' (soon enough) as I had thousands of pages to review for my MPhil and PhD theses, and was not reviewing textbooks for reading pleasure.

Chapter 1: Exploration, Discovery, And Settlement, 1492-1700

The authors document that the exploration, discovery and settlement of North America and South America took place thousands of years before the birth of Christopher Columbus. (1). The authors estimate that North America was settled perhaps 40, 000 years ago. (1).

The text then provides the Bering Land Bridge Theory...

Approximately, 40, 000 years ago, migrants from Asia may have crossed a land bridge that at the time connected Siberia (Modern Russia, my add) and Alaska, (1). This land bridge may now be submerged under the Bering Sea. (1). This bridge may have facilitated travels from Siberia to as far as the tip of South America. (1).

In other words, the first inhabitants of the Americas, the Natives (or preferred accepted name) may originally be of Asian origin. The following statistic surprised me as the writers estimate the Native population of the Americas in the 1490s to vary from 50 million to 75 million. (1).

Fifty to seventy five million persons and yet the Americas remained virtually unknown (I presume) to the old world of Europe and Asia for thousands of years? Possible, according to the authors.

AMSCO

More about cowardice or cash?

WALLACE TOM Jr. (2015) Refuting Islam, The Christian Patriots Guide to Exposing the Evils of Islam, Bellingham, Fundamental Publishers.

The book review continues... 

Chapter Four: Taking A Stand

In a Culture of Cowards, Mr. Wallace opines that if (paraphrased) someone criticizes Islam that he/she will be labelled in a negative way as in offensive. (31).

I can grant this proposition. At this point in Western society it is often considered non-politically correct and conservative, to critique Islam negatively.  As I wrote in the last review (January 15 2018), there are financial considerations to why many politicians will not critique Islam negatively.

Cited

'I would opine that Western governments are very concerned with economy and investment. If persons from Islamic countries can bring investment money into their Western nations, especially, 'money talks'. Religion is a significant concern, in a political context when it is considered radical, in other words, a threat to the Western secular 'status quo'.
---

In regard to many of these cases is this more about cowardice or cash?

I would add that Western business people, besides politicians, would also have more interest in Muslims for their investment funds, as opposed to being very concerned with Islamic theology. For the most part, there is only concern from the powers that be, in Western society, when in particular, the financial system is challenged by opposing views such as radical Islam that uses violence and terrorism.

Radical Islam does not have enough military force to overtake the West and take away freedom, but radical Islam can disrupt the economy.

Mr. Wallace opines that there is cowardice from the pulpits of America (31).

By all means, when appropriate, I reason that Christian, Biblical pastors should explains the differences between New Testament theology and the theology of the Qur'an and the Sunnah. As I respectfully mentioned June 7 2017:

Cited

As a very brief, non-exhaustive, explanation, I reject Islam because it is chronologically later (claimed) revelation than the New Testament and Hebrew Bible. It is originally from Arabia, not Israel and Europe and not within the traditions of the Hebrew Bible and New Testament. Islamic doctrine rejects essential New Testament doctrine, such the trinity and deity of Jesus Christ, the atoning and resurrection work of Jesus Christ.

In contrast, the new covenant of the New Testament replaces and amplifies the old covenant of the Hebrew Bible. If it replaced with outright contradiction, illogic, it would be void. The New Testament is viewed as progressive revelation from the Old Testament. The Bible is not 'flat', but neither would outright contradiction be intellectually tenable.

Yet, Islam, in part claims the divine validity of the Hebrew Bible and New Testament, while denying and contradicting certain biblical essentials. This is fatal contradiction. The importance of this should not be overlooked. Being an Abrahamic, monotheistic faith in no way counters this fatal objection. The New Testament, for example, having thousands of manuscripts in whole or in part for support which would be contradicted outright by later Islamic rejection of the trinity and salvific work of Jesus Christ.

For me the popularity of Islam is irrelevant as a truth claim. I would place more credibility in a supposed, hypothetical, religious worldview which presented something new and denied the divine inspiration of the previous biblical revelation which it contradicts in regard to certain essential theology.

The Truth of the Proposition

Macintosh

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

The continuation of text review:

Key symbols

≡df = Equivalence by definition
: = Equal (s)
ε = Epsilon and means is
⊃ = Is the same as
⊨ is Entails
˜ = Not
∃ = There exists
∃! = There exists
∴ = Therefore
· = Therefore
< = Is included
v = a logical inclusive disjunction (disjunction is the relationship between two distinct alternatives).
x = variable
· = Conjunction meaning And
0 = Null class
cls = Class
int = Interpretation
---

Previously

Langer explains that a proposition can only be known via another proposition. (183). Implication is a relation that only holds among propositions. (183). Propositions are regarded as postulates. (185). A postulate needs to belong to the system, in the language of that system. A postulate should imply further propositions of that system. A postulate should not contradict any other accepted postulate, or any other proposition implied by another postulate. (185).

In other words, symbolic logic requires non-contradiction within its system in a universe of discourse.

Requirements

Coherence: Every proposition in the system must cohere to the established conceptual structure. (185). It must be in coherence with the rest.

Contributiveness : A postulate should contribute and have implication. (185-186).

Consistency: Most important states Langer (186). Two contradictory propositions (or premises) cannot contradict each other in a system. (186). The inconsistent is logically impossible. It is a fatal condition. (186). It is not logic at all. (186).

Independence: Postulates should be independent from each other. (186). If a proposition is deductible from a postulate already provided, then it is a theorem, a necessary fact, not another assumption. (186). Something provable in a theorem would be error to include as a postulate. (186). I would reason that within philosophy there would be plenty of debate on what is a proposition/premise within systems and what would be a theorem. Langer explains that when a theorem needs elucidation, any proposition implied by another proposition as granted and proved within a system is a theorem. (186-187).
---

The Truth of the Proposition

Philosopher Langer writes that in the book, so far, nothing had been mentioned in regard to the truth of a proposition. (188). An implied proposition is true if all the premises are true. (188). The implied proposition could also be defined as the conclusion. If the premises are false, she opines that the proposition may or may not be true. (188).

There can be false premises and a true conclusion for a valid argument, but there cannot be true premise (s) and false conclusion with validity.

Validity is a set of premises supporting a conclusion. Technically in logic the premises do not have to be true, simply valid. Elements (1997: 33).

Therefore a valid deductive argument can have

False premises and a true conclusion (FT)

False premises and a false conclusion (FF)

True premises and a true conclusion (TT)

However

True premises and a false conclusion (TF) is invalid.

Valid arguments with all true premises are called sound arguments. These include a true conclusion.

Langer explains

Brutus killed Caesar ⊃ Caesar is dead. (188). (⊃ is means the same as).

Since the implied premise is true the proposition is also true (consequent). (188).

If

Brutus killed Caesar ˜ ⊃ Caesar is dead  (my equation using not the same), this would not change the implication that Caesar was dead. (188). Brutus did not kill Caesar; Caesar died in another way.

CONWAY DAVID A. AND RONALD MUNSON (1997) The Elements of Reasoning, Wadsworth Publishing Company, New York.

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

Very interesting country, that America is...

Not that concerned with religious dogma and theology

WALLACE TOM Jr. (2015) Refuting Islam, The Christian Patriots Guide to Exposing the Evils of Islam, Bellingham, Fundamental Publishers.

The book review continues...

Chapter Four: Taking A Stand

Mr. Wallace opines that the mainstream media and the government (US) are not providing a legitimate description of orthodox Islam. (29).

Reasonable.

This should be no surprise in this Western secular age. Western media and governments, for the most part, are not that concerned with religious dogma and theology.

Romans 3, for example, documents that within the world system there are none that seeks for God  (verse 11: New American Standard Version). This is true biblical religion in context, but Western society in the majority is not interested in religious dogma and theology, period.

In some non-Western contexts there would exist a religious society that would reject the biblical God. Note that a human being needs regeneration via the Holy Spirit (Titus 3: 5) within the atoning and resurrection work of Jesus Christ, legal justification and sanctification to begin to seek the true God.

I would opine that Western governments are very concerned with economy and investment. If persons from Islamic countries can bring investment money into their Western nations, especially, 'money talks'. Religion is a significant concern, in a political context when it is considered radical, in other words, a threat to the Western secular 'status quo'.

Western media is often interested in discussing those in society that will not follow the status quo, and so as long as Islamic immigrants appear to do so, they are not concern on the part of media.

Biblical Christians, the ones with interest in religious dogma and theology, will often be more concerned with Islamic immigration when there is a fear that a growing Islamic population will embrace the Qur'an and Sunnah and wish to enforce Sharia Law on the Islamic population, and perhaps if their numbers have grown large enough, the entire population.

This would be of course a threat to Christian religious liberty.

Mr. Wallace on his radio show Fortress of Faith provided (paraphrased) an estimation that eight out of ten (80%) of Muslims that immigrate to America would like to be free from Islamic political dictatorship and tyranny, even if still holding to the religion. This does not read as a group more likely to embrace Sharia Law and radical forms of Islam; in contrast this reads as liberalized, secularized immigrants to the United States of America and Western societies.

The radicals would be the minority of immigrants.

As I have noted: A premise that most within Islam that immigrate to the West, favour and will favour, secularism over radical Islam, is a cumulative premise in support of an argument that the main worldview embraced in the Western world will continue to be secularism. At least in this present era and for the foreseeable future.

False prophecy and theological isolation

I saw one of these false prophecy signs  in this area in 2011.

False prophecy and theological isolation

Matthew 24: 34-41

New American Standard Bible

(NASB)

34"Truly I say to you, (AS) this generation will not pass away until all these things take place. 

35"(AT)Heaven and earth will pass away, but My words will not pass away.

36"But (AU) of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone.

37"For the (AV) coming of the Son of Man will be (AW) just like the days of Noah.

38"For as in those days before the flood they were eating and drinking, (AX) marrying and giving in marriage, until the day that (AY)Noah entered the ark,

39and they did not understand until the flood came and took them all away; so will the (AZ) coming of the Son of Man be.

40"Then there will be two men in the field; one will be taken and one will be left.

41"(BA) Two women will be grinding at the (BB) mill; one will be taken and one will be left. Also in Matthew 24: 24, Jesus warned against false Christs and false prophets that would show great signs and wonders, and if possible even mislead the elect.

Camping: Michael Phillips May 22, 2011, Grace Baptist Church, Fremont, California

Proverbs 18:1

New American Standard Bible (NASB)

18 He who separates himself seeks his own desire, He [a]quarrels against all sound wisdom.

Mr. Phillips lectures that Harold Camping's (now the late Harold Camping) theological isolation was a central problem with his public doctrines.

At Columbia Bible College (1991-1995, my Bachelor of Arts) one of the key practical, theological tenets was that the bible and theology should be studied and developed in Christian community.

Mr. Phillips states that Camping was very good with chapter and verse knowledge of the bible. May I opine, that chapter and verse Scriptural knowledge without a reasonable, open-minded review of biblical context, with the use of biblical, theological and academic tools can lead to false, heretical and cultic doctrines and theology.

(Yes, there are scholarly persons with false theology and philosophy as well)

A reasonable interpretation is more important than chapter and verse knowledge.

May I further opine that a reasonable use of bible reading, commentaries and biblical, theological, and academic tools is more important than biblical memorization. Although, remembering Scripture is also vital.

I agree with Phillips (paraphrased), there is a difference for interpretation between:

1. Bible only

&

2. Bible as the final authority

The second and correct premise allows for bible interpretation and the use of biblical tools, theological tools, even philosophy of religion tools, and other academic tools.

The first premise allows for an interpretation of the bible, without any outside corrective.

Constantine & Church-State

Lake Como, Italy (Not my photo)

Constantine: Michael Phillips 1990, Grace Baptist Church, Fremont, California

Constantine (circa 274-288 A.D. to 337 A.D.)

Another fine lecture from Mr. Phillips. In the audio lecture he calls Constantine 'a Judas' and Mr. Phillips demonstrates the historical error on various levels, of a church-state union.

Loyalty to a church-state, religious, political union takes legal priority over following one's own conscience, including one that has a primary commitment to the New Testament, Kingdom of God (John 18, 18:36). The speaker is critical of both the Roman Catholic Church and Protestant movements, historically for supporting church-state unions.

As noted in previous entries:

In the era, church-state connections meant the politicization of the church in many contexts starting with favour for the church from Constantine (ca. 274-337) and eventually the development of the Roman Catholic Church in the West and the Greek Orthodox Church in the East, and the Schism of 1054. Cairns (1981: 205).

Politicization of the church may have protected it from persecution but there was the danger of State influence in church matters with a church-state union and this often effects the integrity of the Biblical and New Testament message and theology.

Cairns states between 313 and 590 the Old Catholic church became the Roman Catholic Church in which the bishop of Rome won primacy over other bishops. Cairns (1981: 157). At the same time church ritual also became more elaborate. Cairns (1981: 157).

I do not trust politicians and bureaucrats, or religious leaders, within a sinful, fallen realm, to accurately and reasonably administer theonomy (Biblical and/or religious law) within theocracy. (Religion-State rule). Jesus Christ stated his Kingdom was not of this world (John 18), and I support theocracy when ruled by the perfect and holy God.

CAIRNS, EARLE E. (1981) Christianity Through The Centuries, Grand Rapids, Zondervan Publishing House.

Pauline Texts: Location II (Non-exhaustive)

Italy: People & Countries, Facebook

Pauline Texts: Location II (Non-exhaustive)

Previously

January 8

Continued

First Thessalonians 

Dates (Earliest Pauline works with Galatians)

1 Thessalonians,  Robert Gundry, 50-51 A.D. (page 364).

2 Thessalonians,  Robert Gundry, 50-51 A.D. (page 364).

Galatians, Robert Gundry, 49 A.D. (page 364).

F. Roy Coad, 48-49 A.D. (page 1416).

Paul wrote the letter from Corinth. Dunnett (42).

Second Thessalonians

Corinth. Dunnett (42).

Galatians

Corinth. Dunnett (55).

Prison Epistles

Ephesians
Philippians
Colossians
Philimon

Likely, Rome.

Biblica

Cited

'That Colossians is a genuine letter of Paul (1:1) is usually not disputed. In the early church, all who speak on the subject of authorship ascribe it to Paul. In the 19th century, however, some thought that the heresy refuted in ch. 2 was second-century Gnosticism. But a careful analysis of ch. 2 shows that the heresy referred to there is noticeably less developed than the Gnosticism of leading Gnostic teachers of the second and third centuries. Also, the seeds of what later became the full-blown Gnosticism of the second century were present in the first century and already making inroads into the churches.

Consequently, it is not necessary to date Colossians in the second century at a time too late for Paul to have written the letter. Instead, it is to be dated during Paul’s first imprisonment in Rome, where he spent at least two years under house arrest (see Ac 28:16–31). Some have argued that Paul wrote Colossians from Ephesus or Caesarea, but most of the evidence favors Rome as the place where Paul penned all the Prison Letters (Ephesians, Colossians, Philippians and Philemon). Colossians should be dated c. a.d. 60, in the same year as Ephesians and Philemon (see chart, p. 2261).'
---

Pastoral Epistles

First Timothy
Second Timothy
Titus

Debated locations.

Bible Hub.com: Pastoral Epistles

Cited

Schaff

pp.327-329.

Cited

'The Pauline Authorship.

'There never was a serious doubt as to the Pauline authorship of these Epistles till the nineteenth century, except among a few Gnostics in the second century.'

Cited

'But there are certain internal difficulties which have induced a number of modern critics to assign them all, or at least First Timothy, to a post-Pauline or pseudo-Pauline writer, who either changed and adapted Pauline originals to a later state of the church, or fabricated the whole in the interest of Catholic orthodoxy. In either case, the writer is credited with the best intentions and must not be judged according to the modern standard of literary honesty and literary property.'

Browning opines that the balance of evidence is that the Pastoral Epistles are pseudonymous. (184). As in supposed to be written under a false name.

Cited

Schaff:

'The objections against the Pauline authorship deserve serious consideration, and are as follows: (1) The impossibility of locating these Epistles in the recorded life of Paul; (2) the Gnostic heresy opposed; (3) the ecclesiastical organization implied; (4) the peculiarities of style and temper. If they are not genuine, Second Timothy must be the oldest, as it is least liable to these objections, and First Timothy and Titus are supposed to represent a later development. [1196]'

Cited

'The Pastoral Epistles, like Colossians, oppose the Gnostic heresy (gnosis pseudonumos,1 Tim.6:20) which arose in Asia Minor during his first Roman captivity, and appears more fully developed in Cerinthus, the contemporary of John. This was acknowledged by the early Fathers, Irenaeus and Tertullian, who used these very Epistles as Pauline testimonies against the Gnosticism of their day.'

Cited

'In conclusion, while we cannot be blind to certain difficulties, and may not be able, from want of knowledge of the precise situation of the writer, satisfactorily to explain them, we must insist that the prevailing evidence is in favor of the genuineness of these Epistles....'

Gnosticism may have very well been discussed in Colossians:

Colossians 2:16-19

New American Standard Bible (NASB)

16 Therefore no one is to [a]act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath [b]day— 17 things which are a mere shadow of what is to come; but the [c]substance [d]belongs to Christ. 18 Let no one keep [e]defrauding you of your prize by delighting in [f]self-abasement and the worship of the angels, [g]taking his stand on visions he has seen, [h]inflated without cause by his fleshly mind, 19 and not holding fast to the head, from whom the entire body, being supplied and held together by the joints and [i]ligaments, grows with a growth [j]which is from God.

Oxford Biblical Studies Online

Browning

Cited

'Although Gnosticism was most fully manifest in the 2nd cent. CE, traces of it are already evident earlier, and some detect it as the false teaching which the epistle to the Colossians seems to reflect. '

'Along with visionary experiences Gnostics promoted an extreme asceticism and distrust of the material world, so that some scholars regard the epistle’s discouragement of self-abasement and the worship of angels (Col. 2: 18) and the concept of pleroma (Col. 1: 19) as references to Gnosticism. '

Some within scholarship suggest that the views of Judaizers may have been the Colossian heresy.

Possibly a combination of early Gnosticism and forms of Judaism?
---

I have noted previously on my websites that the Apostle Paul may have used a scribe (s) to write some of his later works. This would maintain the texts as obviously humanly different, but also Pauline and reasonably, inspired Scripture.

BIBLICA (2018) Colossians, Colorado Springs.
Biblica. https://www.biblica.com/resources/scholar-notes/niv-study-bible/intro-to-colossians/

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

COAD, F. ROY (1986) 'Galatians' in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.

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

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

SCHAFF,  PHILLIP (1882((2018) History of the Christian Church, Volume I,union Theological Seminary, New York. http://biblehub.com/library/schaff/history_of_the_christian_church_volume_i/section_99_the_pastoral_epistles.htm

Versus Hyper-Calvinism

North American wilderness (Not my photo)

Versus Hyper-Calvinism

Hyper-Calvinism: Michael Phillips, September 2005: Grace Baptist Church, Fremont, California

Early this morning, I discovered Mr. Phillips' lectures, which I find helpful. I consider myself Reformed and I agree with TULIP, but of course with my own educational background my interpretation is heavily influenced by bible, theology and philosophy of religion. My philosophical takes could lead to some misunderstandings with readers from time to time, I suppose.

I am not a Hyper-Calvinist and never have been. I would have significant disagreement with all the premises noted. I will comment on certain ones. The rest are covered by overall objections.

Further on Hyper-Calvinism from Monergism: Monergism.com

Cited

Most Calvinists reject as deplorable the following hyper-Calvinistic and destructive beliefs: 

- that God is the author of sin and of evil

This is admittedly tricky. I reason theologically and philosophically, God is the first/primary cause of all things, but submitting to Scripture in context, as James states:

James 1:13-15

New American Standard Bible (NASB)

13 Let no one say when he is tempted, “I am being tempted [a]by God”; for God cannot be tempted [b]by evil, and He Himself does not tempt anyone. 14 But each one is tempted when he is carried away and enticed by his own lust. 15 Then when lust has conceived, it gives birth to sin; and when sin [c]is accomplished, it brings forth death.

In the context of sin and evil, God as first/primary cause accurately needs to be understood as permitting sin and evil.

This is opposed to God forcing or coercing sin and evil (no human moral responsibility), or even demanding sin and evil (with human responsibility). Fallen human beings as a secondary cause embrace sin and evil. Demonic beings as secondary cause embrace human sin and evil, and indeed their own evil opposed to God.
 
- that men have no will of their own, and secondary causes are of no effect 

Again on this website, in comparison:

Compatibilism/Soft determinism

God is first/primary cause
Humanity is secondary cause

Determinism/Hard determinism

God is first/primary cause
---

I realize that soft determinism is under determinism in a sense, but in my MPhil/PhD and blogging, I have found that at times determinism and hard determinism are synonymously used terms.

- that the number of the elect at any time may be known by men 

- that it is wrong to evangelize 

The Holy Spirit can use calls for evangelism in a regeneration process. Preaching and biblical calls for repentance, for example.

- that assurance of election must be sought prior to repentance and faith

- that men who have once sincerely professed belief are saved regardless of what they later do 

- that God has chosen some races of men and has rejected others 

- that the children of unbelievers dying in infancy are certainly damned 

Within Hyper-Calvinism, this view, which I disagree with, paedobaptism in some cases may be viewed as a requirement for covenant membership and therefore salvation.

- that God does not command everyone to repent - that the sacraments are not means of grace, but obstacles to salvation by faith alone. 

- that the true church is only invisible, and salvation is not connected with the visible church

- that the Scriptures are intended to be interpreted by individuals only and not by the church.

- that no government is to be obeyed which does not acknowledge that Jesus is the Lord, or that Biblical Law is its source of authority

- that the grace of God does not work for the betterment of all men - that saving faith is equivalent to belief in the doctrine of predestination 

- that only Calvinists are Christians (Neo-gnostic Calvinism

Arminianism and Hyper-Calvinism were both among the historical errors battled by Charles Spurgeon, who was himself a 5-point Calvinist. He vigilantly fought these twin errors on both sides of the spectrum. One of Hyper-Calvinism's main errors is to declare that, because of God's sovereignty, we should not evangelize the lost. Spurgeon rejected such nonsense as do the large majority of people who would call themselves Calvinists today (such as R.C. Sproul, John Piper, John MacArthur, Alistair Begg and many others) We believe the doctrine of election should be declared strongly because the Bible does and because man's affections are enslaved to sin. He cannot save himself but needs the effectual working of the Holy Spirit if he is to have ears to hear when we preach the gospel. The preacher casts forth the seed of the gospel (the command to believe) indiscriminately but the Holy Spirit germinates the Word (so to speak) in the hearts of those he intends to save; i.e. those given to the Son by the Father in the eternal covenant made before time (John 6:37, 39, Eph 1, 4). Many Christian missionaries whom most would consider heroes held to the five point of Calvinism: William Carrey (he was opposed by a Hyper-Calvinist), Jonathan Edwards & David Brainard (missionaries to native Americans) just to name 3.

Quote: He cannot save himself but needs the effectual working of the Holy Spirit if he is to have ears to hear when we preach the gospel.  Agreed.

I have found that some within Hyper-Calvinism basically view God's chose of persons in election as arbitrary.

I certainly agree that person's do not save selves or have any work that contribute to salvation. Ephesians 1-2 documents election and salvation by grace through faith, not by works, but for good works, Romans 3 writes that none righteous, no one seeks God, no one does good. Romans 9 explains that God chooses based on his will. not human works or goodness, as good examples.

God through Jesus Christ, does have an everlasting purpose for the elect that he does not have for the non-elect. A human work (or any human ontological quality) does not save anyone, but God works
through the elect with an eternal (God) and everlasting (human) purpose.

Pauline Texts: Location I (Non-exhaustive)

Verona: People & Places/Facebook

Pauline Texts: Location I (Non-exhaustive)

I have presented a previous entry on scholarly views of New Testament chronology.

April 19 2013

Finding reliable information on the reasoned out locations where texts were written, has been a more difficult task. I shall review my academic library and online sources.

This takes much time to research, relative to the article size. Therefore, this will be accomplished in parts, God willing.

Romans

In The International Bible Commentary, Romans, entry Leslie C. Allen writes that during the winter of A.D. 56-57, in Corinth (Ancient Greece, my add).  Romans was probably written. (1316).

Bruce, not surprisingly, in his own Tyndale commentary, takes the same view. (13).

Browning reasons Romans was written in Corinth, probably 56-57 A.D. (325).

First Corinthians

Paul was likely in Ephesus (Ancient Greece, modern Turkey my add), when this letter was written, according to Browning (77). Marsh agrees (1348).

Fee reasons the letter was written in Ephesus at circa A.D. 53-55. (15).

Walter M. Dunnett explains 1 Corinthians was written from Ephesus. (49).

He cites 1 Corinthians 16: 7-9.

1 Corinthians 16:7-9

New American Standard Bible (NASB)

7 For I do not wish to see you now just in passing; for I hope to remain with you for some time, if the Lord permits. 8 But I will remain in Ephesus until Pentecost; 9 for a wide door [a]for effective service has opened to me, and there are many adversaries.

Second Corinthians

David J. A. Clines opines that Paul wrote 2 Corinthians from Macedonia (Ancient Greece, my add). (1389). Dunnet reasons the text probably came from Macedonia. (49).

He cites 2 Corinthians 7: 5-7. (49).

New American Standard Bible

5 For even when we came into Macedonia our flesh had no rest, but we were afflicted on every side: conflicts without, fears within. 6 But God, who comforts the [b]depressed, comforted us by the coming of Titus; 7 and not only by his coming, but also by the comfort with which he was comforted in you, as he reported to us your longing, your mourning, your zeal for me; so that I rejoiced even more.

Also, Dunnet cites, 2 Corinthians 2: 12-13.

My version again from the New American Standard Bible

2 Corinthians 2:12-13

New American Standard Bible

12 Now when I came to Troas for the gospel of Christ and when a door was opened for me in the Lord, 13 I had no rest for my spirit, not finding Titus my brother; but taking my leave of them, I went on to Macedonia.

Biblica

'DATE

The available evidence indicates that the year a.d. 55 is a reasonable estimate for the writing of this letter. From 1Co 16:5–8 it may be concluded that 1 Corinthians was written from Ephesus before Pentecost (in the late spring) and that 2 Corinthians may have been written later that same year before the onset of winter. 2Co 2:13; 7:5 indicate that it was probably written from Macedonia (see chart, p. 2261).'

ALLEN, LESLIE. C, in Bruce, F.F. (ed.), (1986), Romans, The International Bible Commentary, Grand Rapids, Zondervan.

BIBLICA (2018) 2 Corinthians, Colorado Springs, Biblica.
https://www.biblica.com/resources/scholar-notes/niv-study-bible/intro-to-2-corinthians/

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

BRUCE, F.F. (ed.), (1986) The International Bible Commentary, Grand Rapids, Zondervan.

BRUCE, F.F., (1963)(1996) Romans, Grand Rapids, IVP/Eerdmans.

CLINES, DAVID, J. A. (1986), 2 Corinthians, The International Bible Commentary, Grand Rapids, Zondervan.

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

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

MARSH, PAUL W. in Bruce, F.F. (ed.), (1986), First Corinthians, The International Bible Commentary, Grand Rapids, Zondervan.

In Three Minutes: Birds of a Feather, Flock Together, Two

Stirling Castle: Wikipedia

Competency versus birds of a feather, flock together, two

Further in addition to the short and time limited video:

When I stated that someone may not fit in socially, this could mean that a more competent person does not socially relate, and/or a more competent person does not fit into social rules.

Relating socially is different than relating based on social rules. It is possible a person could relate socially, but not be acceptable based on social rules. The rejection of this type of person is ethically and philosophically problematic. It is also theologically problematic with strong Hebrew Bible and New Testament ethics on good human character being essential for proper human relationships. For example, the high ethical standards for overseers in 1 Timothy and Titus. As well, the Book of James demands a high level of ethics as it informs the believer not to favour the rich person over those that are not wealthy.

In the audio/video, I state that being relatable is often more important than being more competent. This does not imply agreement in each context...

It's a miracle? (PhD Edit)

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

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

Wheaton professor, Henry Clarence Thiessen (1956) explains that since naturalism holds that nature is the whole of reality, everything that occurs is due to the laws of nature. Thiessen (1956: 186).

He comments Scripture recognizes the existence of the laws of nature, but it is reasoned they do not operate independently of God. Thiessen (1956: 186).

God concurs with the laws he has established, and Thiessen reasons that miracles and revelation can occur when God operates outside of laws he established. Thiessen (1956: 186).

William W. Klein, Craig L. Blomberg and Robert L. Hubbard, Jr. (1993) suggest miracle stories in the Gospels serve to demonstrate who Jesus Christ was and that God was breaking into human history. Klein, Blomberg, and Hubbard (1993: 340). Miracles are not typical, but were primarily used in the New Testament to highlight the ministry of Christ. Klein, Blomberg, and Hubbard (1993: 340). 

Naturalists and moderate Christians would not necessarily disagree on scientific facts, but many Christians would accept a revealed supernatural source behind nature, the naturalist would deny. Dubray (1911)(2007: 1). Krikorian (1944)(2007: 1).

It can be reasoned therefore that Christians can embrace the similarities that science has with empirical theology, Peters (1992: 297-325); this without a necessary abandonment of the belief that God revealed himself and his plan of salvation within history. Weber (1955)(1981: 381-382). Franke (2005: 65).

DUBRAY, C.A. (1911)(2007) ‘Naturalism’, in New Advent: Catholic Encyclopedia, New York, Robert Appleton Company. http://www.newadvent.org/cathen/10713a.htm

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

KLEIN, WILLIAM W., CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing.

KRIKORIAN, K. (1944)(2007) (ed.), ‘Naturalism and the Human Spirit’, New York, Columbia University Press, in Stanford Encyclopedia of Philosophy, Stanford University. http://plato.stanford.edu/entries/naturalism/

PETERS, KARL, E. (1992) ‘Empirical Theology in the Light of Science’, in The Journal of Religion and Science, Volume 27 Issue 3 pp. 297-325. September, Oxford, Zygon, Blackwell Publishing. http://www.blackwell-synergy.com/doi/abs/10.1111/j.1467-9744.1992.tb01068.x

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.