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From
PhD, University of Wales, Trinity Saint David, Lampeter, 2010: Theodicy and
Practical Theology
Related work
MPhil, Bangor University, 2003: The Problem of
Evil: Anglican and Baptist Perspectives
Although I accept a form of divine souk-making as being theologically, reasonable, it is apparent
in many cases soul-making fails in certain individuals this side of the grave.[1] This being the case, why should critics
necessarily believe that God will redeem all post-mortem souls?[2] If there was little or no evidence from an
individual’s life of a disposition towards God while they were alive,[3]
then why should it be accepted that there will be a change in attitude after
death?[4] The philosophical assumption of universalism
appears very speculative on John Hick’s part.[5] D.Z. Phillips correctly points out that life after
death is not scientific fact and Hick is trusting in a hypothetical state for
the eventual demise of the problem of evil.[6] Hick is resting his theodicy on the idea that
if this state actually exists, persons that previously had rejected God would
eventually change their ways bringing about a Kingdom of God without rebellion.[7] Phillips, correctly in my view, points out
that Hick ‘does not treat human life seriously enough.’[8]
September 6,
2018
Via the New
Testament,it is apparent that a fracture exists between humanity and God that
will only be repaired by the applied atoning and resurrection work of Jesus
Christ to those that believe by the Holy Spirit. Human salvation, culminated in resurrection (1
Corinthians 15, Revelation 21-22).
Otherwise the
separation between the divine and humanity continues in this life and post-mortem.
I would add that common sense, common philosophical and theological sense, would lead to the premise a fracture exists between humanity and God. Where is the direct fellowship? Why does God willingly allow human suffering and death?
I would add that common sense, common philosophical and theological sense, would lead to the premise a fracture exists between humanity and God. Where is the direct fellowship? Why does God willingly allow human suffering and death?
Approaches
which postulate heaven and yet deny the biblical revelation are overly dependent on speculation and what
I call ‘sentimental theology’.
Could God save
people post-mortem, after death within a non-Christian worldview?
Yes, it would
be logically possible, but not theologically certain or probable. This would
feature a theistic/deistic God that it my mind would likely only have limited temporal
plans for humanity. Everlasting life for created humanity and fellowship with
him, for any human beings, would be unlikely.
People die,
within the plans of the infinite, eternal God. If a few were saved for
everlasting life that would be fortuitous from a human perspective and not
based in sound theology or philosophy of religion.
The probable end result
for humanity in theism/deism would equate to an the end result for humanity within
atheism. Non-existence.
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.
ROTH, JOHN K.
‘Introduction’ (1892-1907)(1969) in The
Moral Philosophy of William James, John K. Roth (ed.), Thomas Y. Crowell
Company, New York.
ROTH, JOHN K.
(1981) Encountering Evil, Stephen T.
Davis (ed.), Atlanta, John Knox Press.
HICK, JOHN
(1970) Evil and The God of Love,
London, The Fontana Library.
HICK, JOHN
(1978) ‘Present and Future Life’, Harvard
Theological Review, Volume 71, Number 1-2, January-April, Harvard
University.
HICK, JOHN
(1981) Encountering Evil, Stephen T.
Davis (ed.), Atlanta, John Knox Press.
HICK, JOHN
(1993) ‘Afterword’ in GEIVETT, R.
DOUGLAS (1993) Evil and the Evidence for
God, Philadelphia, Temple University Press.
HICK, JOHN
(1993) The Metaphor of God Incarnate,
Louisville, Kentucky, John Know Press.
HICK, JOHN
(1994) Death and Eternal Life,
Louisville, Kentucky, John Knox Press.
HICK, JOHN
(1999) ‘Life after Death’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology,
Kent, SCM Press.
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