Chronological, Utah trip photo review

May 24: Why do I not take photos of people? This is an academic website, at times controversial in nature. I am not certain a person would to have like his/her photo (s) on this website. I reason, ethically, I should protect the rights of others. There are plenty of wedding photos available from friends and family on Facebook. I had two main purposes in this trip: 1) My nephew's wedding 2) To visit the Salt Lake Temple and study Mormonism. I purposely booked a motel in Salt Lake City (which happened to be away from the family in Cottonwood Heights) in order to provide myself with two potential days to visit the Salt Lake Temple. Thankful to God, I managed to achieve 2) the day I arrived by plane via several hours on foot. This photo is after I left the Motel 6 and was walking toward the Temple.

May 24: Yes, the street on the way to the Temple was listed as West Temple, but I did not see many obvious signs of the religion until quite a bit into the two hour walk (four hour round trip) when I came across this Mormon church.  People I talked to in Salt Lake City were non-Latter-day Saints, other than at the Temple.

May 24: Admittedly there was a scarcity of Christian churches and the visible, cross. But, the cross, and the atoning and resurrection of Christ is the key to human salvation from the triune God in Jesus Christ (Ephesians, Romans, Hebrews). Matthew 7 continually came to mind: 21 “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. 22 Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many [a]miracles?’ 23 And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’ New American Standard Bible.

May 24: The home of the Triple A farm club of the Los Angeles Angels, the Salt Lake City Bees. If I would have had more time I would liked to have watched a game live.

May 24: This site featured a major traffic accident seconds later. I was typing and only heard it and caught the end. I would be an insufficient witness as far as determining cause. Days later a woman almost drove into me on the crosswalk. She was looking right at me and eventually wised up, seconds before I would need to dive.

May 24: I believe this is downtown. I was surprised that such a conservative, Republican state, had not corrected this...

May 24: Approaching my goal, on foot...

May 24: At Temple Square.

May 24: The Salt Lake Temple. The Sisters (Missionaries) on site provide very good public relations for the Church of Jesus Christ of Latter-day Saints. Sad to state, I reason some North American evangelicals could learn something from this public relations in regard to approaching those with whom there are religious and worldview differences. I am a biblical Christian and Reformed and certainly in agreement with core evangelical doctrines. But my deduction is that in the American, Latter-day Saints-Evangelical battles, the American evangelicals are often the aggressors. The Mormons seem interested in witnessing, but not typically not debating. Frankly, the evangelical position is the far stronger one theologically, but again I am primarily Reformed.

May 24: I took two tours to walk there and witnessed and discussed biblical and Reformed theology for approximately, two hours with the Sisters and one other person taking the tour.

May 24: During the second tour, the Sister stated she was hoping to meet with her Bishop and be considered 'worthy' for more tasks, including in the Temple. I stated that was a form of works righteousness and that (Ephesians 1-2, James) those in Jesus Christ were saved by grace through faith for good works by the applied atoning and resurrection work of Jesus Christ. She denied that she held to work's righteousness, but did not offer further rebuttal.

May 24: This same Sister on the tour claimed marriage was eternal. But this is clearly countered by Jesus Christ's teaching in Matthew 22,  Mark 12, Luke 20. The teaching is not just stating there will be no new marriages, but no marriages. As Jesus Christ was resurrected as glorified man, and glorified male, I do not reason those in Christ (1 Corinthians 15) will be asexual but male and female sexuality will not be marriage, intercourse and procreation based. We shall be like the angels as in not married, but we will not be non-corporeal like the angels. I encouraged diverse reading for these Sisters, as I have done.

May 24: The Smiths

May 24: The Mormon story...

May 24: Again the importance of the Latter-day Saint marriage spin...It is a theological failure to misunderstand that the new creation will be radically different, although still connected to this present realm (Revelation 21-22). The Church is the everlasting family, more so. Of course that can include original family!

May 24: Pathway with Latter-day Saints origin stories...

May 24: The Latter-day Saints story...

May 24: Artistically impressive.

May 24: I find the lack of crosses very theologically telling. In a biblical faith and worldview the cross, the atoning and resurrection work of Christ is imputed and applied to believers for future good works. A works righteousness religious system denies that the cross is sufficient for atonement leading to everlasting life. Also in great heresy is the Latter-day Saints doctrine of henotheism as in the worship of one God and the belief in many. Especially disturbing is a belief that godhood can be obtained if one is worthy...Isaiah 43-45, for example, makes it clear that only one God exists or ever shall exist.

May 24: Hebrews explains that the sacrifice of Jesus Christ on the cross makes other forms of atonement invalid. Hebrews 9: 15 states: For this reason He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance. New American Standard Bible.

May 24: The angel Moroni.

May 25: Cottonwood Heights, for a pre-wedding meal and party. I drove May 25-26.

May 26: Sandy, Utah, La Caille, wedding and reception site.

May 26: World class view. A warmer version of here at home...

May 26: It was very warm in my suit...

May 26: Good walkways...

May 26: Almost wedding time...

May 26: Reception.

May 26: This place was as impressive at night as in day.

May 26: A little Mormon like history?

May 27: I did a two hour round trip walk to South Salt Lake City, which according to the book store employee is making attempts at becoming a second downtown. I like it...

May 27: If I had more time, I would have liked to keep walking in that direction...

May 27: On the way back to my motel...

On the way walking back to my motel, I was hit by a massive hail storm and took cover...

Text numbers for New Testament manuscripts lecture

Zakynthos, Ionian Islands, Greece-Travel+Leisure, Facebook

Greek Manuscripts, Part or All of the New Testament (17) 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.

TGC March 12 2012: Daniel B. Wallace

How many NT manuscripts do we know of? 

As far as Greek manuscripts, over 5800 have been catalogued. 

The New Testament was translated early on into several other languages as well, such as Latin, Coptic, Syriac, Armenian, Georgian, Gothic, etc. The total number of these versional witnesses has not been counted yet, but it certainly numbers in the tens of thousands. 

At the same time, it should be pointed out that most of our manuscripts come from the second millennium AD, and most of our manuscripts do not include the whole New Testament. A fragment of just a verse or two still counts as a manuscript. And yet, the average size for a NT manuscript is more than 450 pages. 

At the other end of the data pool are the quotations of the NT by church fathers. To date, more than one million quotations of the NT by the church fathers have been tabulated. These fathers come from as early as the late first century all the way to the middle ages.
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One of Ehrman’s theses is that orthodox scribes tampered with the text in hundreds of places, resulting in alterations of the essential affirmations of the NT. 

How do you respond?

Ehrman is quite right that orthodox scribes altered the text in hundreds of places. In fact, it’s probably in the thousands. Chief among them are changes to the Gospels to harmonize them in wording with each other.

But to suggest that these alterations change essential affirmations of the NT is going far beyond the evidence. The variants that he produces do not do what he seems to claim. Ever since the 1700s, with Johann Albrecht Bengel who studied the meaningful and viable textual variants, scholars have embraced what is called ‘the orthodoxy of the variants.’ For more than two centuries, most biblical scholars have declared that no essential affirmation has been affected by the variants. Even Ehrman has conceded this point in the three debates I have had with him. (For those interested, they can order the DVD of our second debate, held at the campus of Southern Methodist University. It’s available here.)
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As I have noted online and on this website, central theology and doctrine is consistent via manuscript evidence and through the writings of the Church Fathers.

Old Testament Apocrypha for New Testament manuscripts lecture

Theological issues such as consistency with established doctrines within the Hebrew religious community are key issues in separating these texts. Even if a certain text should in reality be considered part of the Hebrew Bible, which is not my view, at least it is extant to read.

I do have a version within The New Revised Standard Version, Anglicized Edition.

For me, the existence of the Old Testament Apocrypha is not a worrisome theological problem. As I have noted, via scholarship, I believe in the divine inspiration and inerrancy of original biblical manuscripts. I do not reason the originals were maintained by some supernatural divine, 'force field', they are not hidden in a vault somewhere, although there is theological accuracy in the copies.

If somehow there is an (a) historical error in the Hebrew Bible canon, it is not a faith/philosophy killer. There has been consistent biblical theology presented within religious history.

'Encountering informs that some 'modern Bibles include a third section called the apocryphal/deuterocanonical books of the Old Testament. These were written after the last Old Testament prophet (Malachi, ca 430 BC), mainly between about 200 BC and AD 100.' Elwell (2013: 4). But, although important and valuable religious history is contained, many within scholarship reason these works lack divine authorship in contrast to accepted canonical Scripture and therefore are distinguished from the Old Testament/Hebrew Bible and New Testament. Jesus and the apostles (and associates) did not quote from the apocrypha Elwell (2013: 4) and therefore this is an important lack of seal of approval in regard to divine authority. And I would add, there is a lack of approval and acceptance in regard to authorship and divine inspiration and guidance.

Browning explains that after the fall of Jerusalem in 70 AD Judaism was maintained by rabbis in the Pharisaic tradition and the apocrypha was not accepted. Browning (1997: 20).

However, Christians for the most part accepted a longer list of Old Testament canon which led to the Roman Catholic Church labelling the apocrypha as deuterocanonical at second level in contrast to protocanonical at first level. Browning (1997: 20).

At the Reformation, Protestants reverted to a shorter canon, (closer to a Hebrew model) in part because of possible hints of purgatory being detected as doctrine in 2 Maccabees and also in Tobit it was claimed that the doctrine of justification by works existed. Browning (1997: 20). The Church of England keeps the apocrypha for life and instruction of manners but not as Scripture. Browning (1997: 20).

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

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

Notes for New Testament manuscripts lecture

Recent @ University of British Columbia

Notes for work lecture next week

H.D. McDonald explains that God is considered the authority behind the New Testament. God has revealed himself, and therefore the revelation is a key to the Biblical authority. McDonald (1996: 139).

J.R. McRay notes that the earliest list of New Testament books with the current twenty-seven appeared in A.D. 367, in a letter to Athanasius, Bishop of Alexandria. McRay (1996: 141).

McRay explains that the formation of the New Testament canon did not come from a council. The council of Nicea in 325 did not discuss canon. McRay (1996: 141). At Carthage in 397 the council deemed the twenty-seven books canon, and that nothing else would be considered New Testament divine Scripture. These twenty-seven books were regarded by consensus as canon. McRay (1996: 141).

The New Testament canon can be traced to 397 AD.

W.R.F. Browning explains that canon comes from the Greek word for 'rule' or 'standard'. In both the Old and New Testaments canon formation was gradual and controversial. Browning (1996: 57). Browning notes some New Testament era books were quoted by Church Fathers, although the texts were not canonized. Browning (1996: 57). Jesus Christ's teachings and story was passed along in oral tradition and then eventually written down in the Four Gospels, and sidelined rival versions. Browning (1996: 57). The Epistles from Apostles and their scribes were preserved by the churches and soon formed a collection along with the Gospels. Browning (1996: 57).

Am I overly concerned that some inspired texts have been excluded from the New Testament canon?

No. The twenty-seven books contain the same basic Gospel and theology. Contrary texts have been weeded out by Church Fathers.

Even if an inspired text is missing from the canon, let us state, one of the apocrypha, and God has willingly allowed this, which I doubt, the current canon, along with the Hebrew Bible, provides correct history and teaching concerning the Old Testament, the Gospel, primary theological issues, and in my view, many secondary theological issues. But, admittedly there could be debate on potential canonicity, especially in some non-Protestant movements within Roman Catholicism and Eastern Orthodox. It is an evangelical belief of many that there can be the canon as is 27 New Testament books and 39 Old Testament books, but the Bible itself does not state how many Biblical books there are in existence.
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Religion facts.com

Religion facts.com: New Testament Manuscripts

I originally cited from an earlier version. This article was offline for a while, but I see has now been republished as of 2015.

Cited

The New Testament plays a very central role in Christianity. For most Christians, the New Testament is not only a precious record of the life of Jesus Christ and the apostles, but a divine revelation to mankind on matters of salvation. Christians of all denominations look to the Bible as their primary authority in determining doctrine, ethics, church structure, and all other religious issues.

This strong reliance on the New Testament is based in part on the religious belief that it was divinely inspired. But it also based on the belief that it is an accurate historical record written by men who experienced the lives of Jesus and the apostles firsthand. But some have challenged this traditional view, arguing that it was written much later, long after Jesus' original followers were dead and Christianity had transformed into a different religion than the one taught by Jesus of Nazareth. 

The debate really comes down to the question: When was the New Testament written? And this question leads to another important question: Even if it was written at an early date, how do we know the New Testament that exists today is the same as the original? How do we know the modern translations aren't full of human errors, additional content, or the interpretations of countless human scribes? 

Both of these questions are answered within the fields of paleography and textual criticism, which seek to analyze ancient manuscripts of the New Testament to determine their date and accuracy. The article that follows provides an overview of the most important New Testament manuscripts that have been discovered and outlines the process used to analyze those manuscripts. ---

No original manuscripts of the original Greek New Testament have been found. However, a large number of ancient manuscript copies have been discovered, and modern translations of the New Testament are based on these copies. As one would expect, they contain some scribal errors. In fact, "there is not a single copy wholly free from mistakes." {1} That said, the variances are theologically inconsequential and the vast majority don't affect translation. It is the task of textual criticism, therefore, to study and compare the available manuscripts in order to discern which of the variations conforms the closest to the original. Bruce Metzger of Princeton University, a prominent modern textual critic, describes the role of textual criticism this way: 

The necessity of applying textual criticism to the books of the New Testament arises from two circumstances: (a) none of the original documents is extant, and (b) the existing copies differ from one another.
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Fortunately, textual critics and paleographers have a large number of ancient manuscripts at their disposal, many of which have been found within the last century. Nearly the entire New Testament exists in manuscripts dated to before 300 AD. Other important manuscripts date to the fourth and fifth centuries. The manuscripts dating from 100 to 300 AD are almost entirely papyrus fragments. These fragments are named with a "P" followed by a number. The vast majority of them were found in Egypt in the twentieth century, and are now kept in various museums and libraries throughout the world, including at Dublin, Ann Arbor, Cologny (Switzerland), the Vatican and Vienna. 

The earliest manuscript of the New Testament was discovered about 50 years ago. P52 is a small papyrus fragment of the Gospel of John (18:31-33 on the front; 18:37-38 on the back), and it has been dated to about 125 AD. This makes it a very important little manuscript, because John has been almost unanimously held by scholars to be the latest of the four gospels. So if copies of John were in circulation by 125, the others must have been written considerably earlier. Moreover, the Gospel of John's greater theological development when compared with the other three gospels has led some scholars to conclude it was written as late as 120 or even 150 AD. The P52 fragment seems to make such late dates impossible. {4}

In addition to the early papyrus fragments, a large number of parchment manuscripts have been found that date from 300 CE onward. These are usually named for the place in which they were discovered and are abbreviated by a letter or sometimes a number. The manuscripts A/02 (Codex Alexandrinus), B/03 (Codex Vaticanus), and Sin./01 (Codex Sinaiticus) contain nearly complete sets of the New Testament. By comparing these to the earlier papyrus fragments, they have been shown to be quite reliable.
 ---

From the original article I cited:

British Museum Pamphlet on the Codex Sinaiticus Philip W. Comfort, The Text of the Earliest New Testament Greek Manuscripts. C.C. Edgar, Select Papyri.

Bruce M. Metzger, The Text of the New Testament: Its Transmission, Corruption, and Restoration (1992). Full text is available online at Questia Online Library. 

Bruce M. Metzger, Manuscripts of the Greek Bible: An Introduction to Paleography. E.G. Turner, Greek Manuscripts of the Ancient World (1987).

G. Cavallo & H. Maehler, Greek bookhands of the early Byzantine period, A.D. 300-800 (1987). Leighton Reynolds, Scribes and Scholars: A Guide to the Transmission of Greek and Latin Literature. 

C.H. Roberts, Greek Literary Hands (1956). On the dating of manuscripts with the aid of contemporary documents. 

J. Finegan, Encountering New Testament Manuscripts: A Working Introduction to Textual Criticism (1974). 

W.H.P. Hatch, The Principal Uncial Manuscripts of the New Testament (1939). H.J.M. Milne & 

T.C. Skeat, Scribes and Correctors of the Codex Sinaiticus (1938).

D.C. Parker, Codex Bezae: An Early Christian Manuscript and its Text (1992). On the idiosyncratic manuscript 

D. C.H. Roberts, Manuscript Society and Belief in Early Christian Egypt (1979). 

G. Zuntz, The Text of the Epistles (1956): on P46.
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The divine inspiration of Scripture was noted as important. God revealed the Gospel message. The New Testament is not full of mythological stories of clearly fictional characters, but actual people that existed. Some of these received revelation from God, and some knew Christ personally. The same group of people discussed within the New Testament, is also the group that produced the Scripture, and therefore New Testament is historically grounded on eyewitness testimony, and associates of eyewitnesses.

Since every manuscript contains scribal errors, we can conclude the copies are not equal to the original inspired letters. This does not mean that we have to abandon the Biblical idea of inspired Scripture. I hold to the concept of 2 Timothy 3:16 that all Scripture is inspired by God for teaching, and training. Scribal errors do not equate with theological errors, and therefore they do not eradicate or change the New Testament’s essential doctrines.

There are enough New Testament documents extant that scholars would know if certain schools of manuscripts contained serious differences in theology from other schools. This is why as Christians we do not need to take seriously the claims of critics that state that lost or hidden New Testament era documents from the group of eyewitnesses contradict the ones found in the New Testament. The manuscript evidence supports the fact that there are scribal errors in the documents, but does not support the idea of major theological differences between different groups of manuscripts.

My theory of inspiration would include the idea that God inspired the original New Testament documents written by those within the group of Christ and the Apostles. Since the documents would eventually physically disintegrate, God would have to use supernatural means to maintain the original documents. The idea of God using some kind of supernatural force field to maintain the documents as good as new does not seem in line with how God works in our world over a long period. God allowed the originals to be destroyed or lost, and instead maintained his Scripture through copying.

God does not primarily maintain Christian faith, by the use of continual supernatural means in preserving Scripture miraculously. Let us not add unnecessarily to orthodoxy through views of inspiration of Scripture that are not supported by that Scripture and reasonable theology.

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

MCDONALD, H.D. (1996) ‘Bible, Authority of', in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

MCRAY, J.R. (1996) ‘Bible, Canon of', in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

Post common grace

Munich: Wikimedia Commons

Common Grace v Specific Grace: September 2017

Perhaps the Boss's favourite careworker, a Roman Catholic, originally from the Philippines,(paraphrased) asked me, from my Reformed and Protestant theological view, what I thought happens to deceased persons that are outside of Jesus Christ.

I opined that common grace covers all of humanity, to various degrees, while in this realm...

From John Calvin:

CALVIN, JOHN (1599) The Institutes of the Christian Religion, Printed at London by Arnold Hatfield, for Bonham Norton, Introduction by John Murray.

Book 2:Chapter 2: 17  segment,,,

The sum of the whole is this: From a general survey of the human race, it appears that one of the essential properties of our nature is reason, which distinguishes us from the lower animals, just as these by means of sense are distinguished from inanimate objects. For although some individuals are born without reason, that defect does not impair the general kindness of God, but rather serves to remind us, that whatever we retain ought justly to be ascribed to the Divine indulgence. Had God not so spared us, our revolt would have carried along with it the entire destruction of nature. In that some excel in acuteness, and some in judgment, while others have greater readiness in learning some peculiar art, God, by this variety commends his favour toward us, lest any one should presume to arrogate to himself that which flows from His mere liberality. For whence is it that one is more excellent than another, but that in a common nature the grace of God is specially displayed in passing by many and thus proclaiming that it is under obligation to none. We may add, that each individual is brought under particular influences according to his calling.

Example from Scripture

Many examples of this occur in the Book of Judges, in which the Spirit of the Lord is said to have come upon those whom he called to govern his people (Judges 6:34). In short, in every distinguished act there is a special inspiration.

An example from the New American Standard Bible (NASB)

Matthew 5:44-45

44 But I say to you, love your enemies and pray for those who persecute you, 45 so that you may [a]be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

Footnotes: Matthew 5:45 Or show yourselves to be
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As common grace ends, Revelation 20 summarizes the culminated future post-mortem events, although in figurative literal terms, for those that reject the gospel.

Revelation 20:14-15

New American Standard Bible (NASB)

14 Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 15 And if [a]anyone’s name was not found written in the book of life, he was thrown into the lake of fire.

Footnotes:

Revelation 20:15 Lit anyone was

Equated with having one's name in the book of life, is to have the atoning and resurrection work of Jesus Christ applied to one through grace through faith, not by good works, but for good works. (Ephesians 2).

I explained to the careworker (paraphrased) that to be in Christ means to trust in the gospel work for justification, sanctification and complete salvation alone, as opposed to trusting in, for example, the biblical, gospel work of Christ plus human works through the Roman Catholic Church, or Protestant churches, or Eastern Orthodox churches for salvation.

Human works of grace and faith, through Christian churches are a sign of embracing salvation, not means of salvation. (see Ephesians 1-2, James). These demonstrate that one is saved, but do not save in themselves.

So, someone is not simply saved by an intellectual belief in the gospel, but by being born from above, regenerated (John 3, Titus 3) being enlightened and transformed by the gospel leading to works within salvation.

Post-mortem, those outside of the saving work of Jesus Christ are post common grace and are as spirit cast into Hades (Luke 16) again using figurative literal language, and eventually the lake of fire (Revelation 20).

Logical operation

British Columbia: trekearth

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
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Page 193 presents a new section Relations and Operations.

Langer explains that

(a) (∃ -a) (193)

In this deductive system, every element generates its complement, as in (a) would generate the complement (-a). Therefore, as there is a positive (a) this means negative (-a) also exists. (192).

(a) = (∃! -a)

Langer explains that for every (a) there is at least one (-a). (192). The proposition which defines the nature (-a) is stated to describe the operation (-), upon the element (a). (192). This operation generates the complement (-a).

She further goes on to explain that the element might of course (as it is symbolic logic) have any name we like. The symbols (b) or (c) could be used. Wherever there is (a), there is the operation (b), or wherever there is (a), there is the operation (c). (192). But she explains that this type of symbolism would be correct but not helpful. (193).

Practically, a deductive system needs to make sense to the reader, and the presenter! Regardless of symbols used. As example, for a white house that exists in a deductive system, there exists a complement, a non-white house in that same deductive system. This presentation from Langer is not so much straightforward, but is it logical.

And logic is required for good reasoning, and the reasoning presented by Langer in this textbook may often be more useful than the symbols provided.

Recently my Stat Counter connected to my Blogger websites has been featuring an advertisement with this image for Canadian Pot Stocks. I have not tried pot, nor have I looked for any pot or pot stocks online.

Reasonable problem of evil approaches (PhD Edit)

University of British Columbia

May 9, 2018

Professor Phillips was one of my favourite critics to read. The problem of evil (theodicy), in my opinion, is often mishandled within the evangelical church, because some approaches do not embrace reasonable Reformed premises that provide reasonable answers.

They overemphasize human free will, when clearly within a biblical framework, God is infinite, omnipotent, omniscient and perfectly holy, while evil exists. God wills and allows evil whether directly or indirectly, and often secondary finite causes play a part.

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

Dewi Zephaniah Phillips[1] admits that ‘philosophizing about the problem of evil has become common place.’[2] There are ‘theories, theodicies and defences abound.’[3] These are all seeking to somehow justify God,[4] or to render the concept of God as untenable.[5]  Phillips rightly reasons that such work should be done with fear,[6] as approaches to the problem of evil in error could ‘betray the evils people have suffered.’[7]  Such explanation should never be overly simplistic, insensitive or ridiculous.[8]  Phillips warns that pro-religious philosophical presentations can often do more damage to the cause of theodicy than can the work of critics.[9] 

BLOCHER, HENRI. (1994) Evil and the Cross, Translated by David G. Preston, Leicester, InterVarsity Press.

HENRY, CARL (1983) God, Revelation and Authority: Volume 6: God Who Stands and Stays, Waco, Word Books.

HENRY, CARL (1996) ‘Image of God’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

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

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

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[1] Unfortunately Phillips died within the time frame of writing this thesis (1934-2006).

[2] Phillips (2005: xi).

[3] Phillips (2005: xi).

[4] Phillips (2005: xi). 

[5] Phillips (2005: xi).  Most often atheistic attempts, or those critical of Christian thought.

[6] Phillips (2005: xi). 

[7] Phillips (2005: xi). 

[8] Phillips (2005: xi).  I can agree with this point in general terms, but there will certainly be disagreement between writers on the negative and positive aspects of various theodicy.

[9] Phillips (2005: xi). Henry Blocher warns that theodicy as a philosophical defence of God fails on its own, unless backed up by Scripture.  Blocher (1994: 84).  Phillips and Blocher would both be critical of poorly constructed theodicy approaches, even as their perspectives on theodicy are not identical.

Luke 3: For church home group II

University of British Columbia

Some other perspectives on Luke 3 and the discussion of John the Baptist:

Courson opines that John the Baptist preached a message of severity whereas Jesus Christ preached a message of serenity.  (306). John preached on holiness whereas Jesus Christ preached on hopefulness. (306).

There is an aspect of truth in this observation, as in some sections of the Gospels, Christ emphasizes the benefits of being within the Kingdom of God.

But overall, I prefer my concept presented from the first version of this post, in the comparison of the baptisms and ministries of John the Baptist and Jesus Christ.

John's baptism was a baptism of repentance for the forgiveness of sins. Porter (1191). Persons would be cleansed of sins, whereas the baptism associated with Jesus Christ was featured symbolically and spiritually as in cleansing and regeneration, in obedience; of course connected to the applied atoning and resurrection work of Jesus Christ.

The ministry of Jesus Christ did preach on severe topics such as in the Sermon on the Mount (Matthew 5-7), including the concept of everlasting hell for those permanently outside the Kingdom of God

Matthew 5: 27

English Standard Version

 27 “You have heard that it was said, ‘You shall not commit adultery.’ 28 But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. 29 If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. 30 And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.

Yes, using metaphorical language to describe how to avoid hell, and yet acknowledging hell at the same time.

Browning writes that Jesus Christ aligned himself with the ministry of John the Baptist. (204) John was a forerunner of the ministry of Jesus Christ. (204). John the Baptist, was in a sense, the last type of Old Testament Prophet (Hebrew Bible). There was a heavy emphasis on repentance in the ministry of John, similarly to the Hebrew Bible, prior to the revelation of the gospel message.

In agreement with the first article, Courson's view reasons that Luke 3: 22 is clearly Trintarian in nature.

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

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

PORTER, L.E. (1986) Luke, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan.

Luke 3: For church home group

I was asked to lead the next Home Group: Bible Study.

My response to questions...

Luke 3: 15-22

From Matthew Henry commentary

Thus the way of the Lord was prepared, and people were prepared to bid Christ welcome; for, when men's expectations are raised, that which they are in expectation of becomes doubly acceptable. Now when they observed what an excellent doctrine John Baptist preached, what a divine power went along with it, and what a tendency it had to reform the world...

The truth of John the Baptist's teaching of repentance, did connect with some Hebrew listeners that realized that the Hebrew religion was in need of reform. The people were politically under Rome and desired  political salvation, as in national independence. But more importantly a spiritual salvation was needed and therefore the need for the Messiah, Jesus Christ. John's preaching of a near Kingdom, implied that the Messiah was also near. Porter (1191).

The hearers that understood John's message significantly would realize that the Kingdom is expected and the King is also expected, via the message of John the Baptist.

John's baptism was a baptism of repentance for the forgiveness of sins. Porter (1191). Persons would be cleansed of sins, whereas the baptism associated with Jesus Christ was featured symbolically and spiritually as in cleansing and regeneration, in obedience; of course connected to the applied atoning and resurrection work of Jesus Christ.

I view baptism as largely symbolic, but can acknowledge, although it is not a human work of salvation (Ephesians 1-2), it is a human act of embracing that salvation. It is in that sense (at least), spiritual.

Titus 3

English Standard Version

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

1 Peter 3:21-22

English Standard Version (ESV)

21 Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, 22 who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.

Jesus Christ participates in John's baptism as Jesus Christ was to obey God the Father in biblical religious practice as were all disciples in Jesus Christ.

The baptism of Jesus Christ places the believer symbolically under the applied atoning and resurrection work of Christ, the believer embracing salvific work through the act of obedience in baptism.

The unbeliever rejects this baptism and the associated salvific work and is post-mortem left with facing full judgement for sinful thoughts, acts and actions through a tainted, sinful nature.

The commandment to baptize disciples, as is Matthew 28, implies disciples should consciously embrace being a disciple in baptism, as opposed to disciples, instead, being disciples in waiting or hoped for disciples. The doctrine of believer's baptism is more reasonable, premise (s) wise than infant baptism, although there is some evidence for infant baptism as well (Acts 16, 1 Corinthians 1,  households baptized). I certainty would not call infant baptism, heresy.

Luke 3:21-22

English Standard Version (ESV)

21 Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heavens were opened, 22 and the Holy Spirit descended on him in bodily form, like a dove; and a voice came from heaven, “You are my beloved Son.

[a] with you I am well pleased.”
[b] Footnotes: Luke 3:22 Or my Son, my (or the) Beloved Luke 3:22 Some manuscripts beloved Son; today I have begotten you

All the members of the Trinity are present in Luke 3: 21-22

HENRY, MATTHEW (1961), Editor, Leslie F. Church, Commentary on the Whole Bible: Genesis to Revelation, Grand Rapids, Zondervan.

PORTER, L.E. (1986) Luke, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan.