Staying alive?

Fireworks @ Montreal's Old Port. Tourism Montreal (arctic)

MPhil 2003

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

Statement thirty-seven: The thirty-seventh statement stated: Those who do not believe and trust in Jesus Christ will cease to exist after judgement. This is, of course, another related statement. I believe that God in his love will allow beings who oppose him to exist in hell. This will serve as punishment as well. For Anglicans, 8% agreed with the statement, while 28% were not certain, and 64% disagreed. With the Baptist responders, 12% agreed, with 18% being not certain, and 70% disagreeing.

Too presumptuous Saturday, December 21, 2019

Annihilation was just discussed with Statement 35. I also cited some of my previous related work.

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December 30, 2019

Hades (Luke 16 example), is where the spirit (s) of the unregenerate exist, post-mortem (hell1).

The lake of fire (Revelation 20 example), is where the unregenerate exist, post-mortem, after the future second resurrection (hell2).

Revelation 20 from the New American Standard Bible (NASB)

5 The rest of the dead did not come to life until the thousand years were completed. This is the first resurrection. (The second resurrection which is for unbelievers)

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

Hell serves as continued divine punishment for the human embracing of sinful nature, desires, limited free will, acts and actions.

Hell serves as continued divine allowance, within God's will for human beings to oppose God, and the gospel work of Jesus Christ.

Neither hell1 or hell2 is forced or coerced upon a human being, for the sake of significant moral human accountability; significant moral human accountability requires the secondary cause (humanity) to at least within limited free will, embrace sinful nature, desires, limited free, acts and actions.

God is eternally the first and primary cause of all things, and it should be noted that post-mortem, common grace is removed by God for humanity.

Every human being receives common grace in this temporal life. Whereas only those chosen in Jesus Christ, receive specific grace, in regards to salvation. Humanity is not instantly judged for sin, but only those covered by the atoning and resurrection work of Jesus Christ through the Father, Son and Holy Spirit, are everlastingly saved in everlasting life (John 3, Romans 1-8, Ephesians 1-2, Hebrews examples).

Hebrews 9:27-28 New American Standard Bible (NASB)

27 And inasmuch as it is [a]appointed for men to die once and after this comes judgment, 28 so Christ also, having been offered once to bear the sins of many, will appear a second time for salvation without reference to sin, to those who eagerly await Him. Footnotes: Hebrews 9:27 Lit laid up

Interesting from Jon Courson and his commentary here in regard to Hebrews 9: 27:

Take those who say the Bible doesn't teach against reincarnation to this passage-and wallop 'em. Courson (1488).

Boice notes that from Hebrews 9: 27 that Christ put away sin by the sacrifice of himself, after that comes (divine, my add) judgement. Boice (348).

Hebrews 10: 10 New American Standard Bible (NASB)

10 By [e]this will we have been sanctified through the offering of the body of Jesus Christ once for all. Hebrews 10:10 Lit which

There is a new covenant presented through, God the Son, in the New Testament. The first sacrificial system (from the Hebrew Bible, my add) is gone, replaced by the new covenant. Courson (1489).

Boice explains that through the atonement, we have been 'sanctified through the offering of the body of Jesus Christ once and for all (10: 10)'. Boice (288).

BOICE, JAMES, MONTGOMERY (1981) Foundations of the Christian Faith, Downers Grove, IVP Press.

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

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

The end of evil (Very non-exhaustive)

123dentist.com

MPhil 2003

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

Statement thirty-six: This statement stated: Eventually evil will cease to exist in any form. In light of the position I take with the previous statement (previous article), I thus would disagree with this one. I believe that Biblically evil is described as ultimately being imprisoned and set apart from the rest of creation, rather than being annihilated. However, in the Anglican denomination, 44% agreed with the statement, 34% were not certain, and 22% disagreed. With Baptists, 52% agreed, while 18% were not certain, and 30% disagreed.
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Evil is ended via another new creation or via a new re-creation?

From his commentary, Pastor Jon Courson reasons in regards to Revelation 20: 6 (b): 'The first death is physical. The second death is eternal. Yes, we will die physically unless the Lord raptures us first. But the second death is for those who are damned eternally.' (1783).

Pastor Courson disagrees with the view that the present heaven and earth 'will simply be refurbished.' (1788). He states that from Isaiah 65: 17, the word translated 'create' in Hebrew, which is 'bara' is the same word used in Genesis 1: 1 which means to create from nothing. (1788).

As much as I greatly appreciate Pastor Courson's online sermons and his commentary (that I was sold by his ministry for a good deal), I doubt his second creation from nothing, theology, based on theology and linguistic scholarship.

A recent New Testament example:

Monday, October 21, 2019 2 Peter 3: 10 (Non-exhaustive)

The Hebrew from some academic sources I have found:

Bible Hub Isaiah 65:17

I create בֹורֵ֛א (vo·v·re) 1254a: to shape, create a prim. root

Bible Hub Isaiah 65: 17

Strong's Concordance bara: to shape, create Transliteration: bara Definition: to shape, create

NAS Exhaustive Concordance Word Origin a prim. root Definition to shape, create NASB Translation brings about (1), clear (2), create (6), created (32), creates (1), creating (3), Creator (4), cut them down (1), make (2), produced (1).

My review is very non-exhaustive, but I do see the concept from the Hebrew of  Isaiah to 'create' but not necessarily 'create from nothing'. Looking at my own Strong's text with again 1254 from the Hebrew, 'bara' is defined as choose, create (creator), cut down, dispatch, do, make. (28).

Is create from nothing, ex nihilo (out of nothing from the Latin), actually within the original Hebrew text in Isaiah? Very non-exhaustively, this would be a biblical and theological debate, at best, it appears.

According to my own hardcover Strong's entry, indeed Genesis 1: 1 is also documented as the using the same word from 1254, but this does not mean that word 'bara' is used in context, and defined exactly the same way, every time it is used in the Hebrew Bible. I do reason that Genesis 1:1 is discussing creation out of nothing, but this is not necessarily the case with the recapitulation of the universe and earth in the Hebrew Bible and New Testament, based on the scholarship I have read.

Theologically, God can create in Genesis 1:1 and then create again in Isaiah 65: 17 and Revelation 21-22, but in context, the second creation is recapitulation. Theologically, the first creation was by definition ex nihilo. Theologically, the second creation, discussing a creation that already exists, does not requires this. It is biblically a reasonable possibility, granted, but I do not find the theology and linguistics as convincing.

I do not see God giving up on his initial creation. It is rather a fix.

Isaiah scholar David F. Payne writes in regard to 65: 17-25:

'It is doubtful if v.17 envisages the destruction of this universe; more probably the prophet is promising its transformation, in an era when all former troubles shall be forgotten.' (762).

There is a degree of literalness with the language from Isaiah, here. We in the Church (and Hebrew Bible believers) will not plain literally have forgotten all evil, but we shall no longer live in it.

The creation and re-creation of the universe and earth is likely similar to how humanity was created completely new in Genesis, but is recreated and recapitulated in the future according to 1 Corinthians 15 and Revelation 21-22.

Dr. Russell Norman Murray II, will not be created, rather Dr. Russell Norman Murray I, will be restored and created new, in a sense.

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

PAYNE. DAVID F.(1986) Isaiah, in F.F. Bruce, (ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/Zondervan.

STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company.

Too presumptuous

London, Unsplash

MPhil 2003

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

Statement thirty-five: Statement thirty-five stated: Ultimately evil will be confined to an everlasting hell. I think this is the best position to take from a Biblical perspective, as it appears in Revelation 20:14, that death and hades are thrown into the lake of fire. Some argue that this is describing annihilationism, however, verse 10 describes this as a place of everlasting torment for the devil, beast, and false prophet.

It would be too presumptuous, in my view, to assume that human beings thrown into this lake would simply be annihilated. With this statement there is a substantial difference in opinion between the two groups. With Anglicans, 54% agreed, 24% were not certain, and 22% disagreed. With Baptists, 86% agreed, 6% were not certain, and 8% disagreed.

Related

I see that there is some significant debate in the comments from a related article of mine from over ten years ago. I still stand by my comments against annihilation with the use of Erickson.

July 1 2009

Friendly guest comments from 2009

I don’t think this necessarily follows from Erickson’s argument even if his statements are true (and I tend to agree with him). Christ’s atonement is effectual only for those who are called, for those who’ve been regenerated to life by the Spirit. To say that Christ has atoned for the sin of all humanity is simply to say that His atoning work is sufficient for every human being, not that it is effectual for every human being. Therefore, just because some human beings’ sins are never atoned for does not argue against annihilationism. 

My reply from 2009

Quote

Therefore, just because some human beings’ sins are never atoned for does not argue against annihilationism. 

I do not think this proves your point. If atonement is not applied to a person and is not effectual this means a person is still guilty of sin. How is this paid for and covered without atonement? It is not. Remember, Erickson pointed out that Christ as infinite God outlasted finite sin in the atonement.

December 21 2019

Speculation comes to mind that I have made online and offline, over the years.

Annihilation might be theologically just, if the atonement of Jesus Christ, as infinite God and perfect human being, universally covered all human sin. But, if the bible taught universal atonement of all human sin and post-mortem annihilation; hades (post-mortem as spirit) and the lake of fire (post-mortem as resurrected) would seem unneeded.

But what about eventual annihilation?

A finite amount of time (existence if one prefers) in either reality, with literal flames, or more likely actual realities presented with metaphor, would not cover finite and continued, post-mortem, human sin against an infinite God.

The one that offered accepted atonement was the infinite God himself, as incarnate, perfect man (Romans, Galatians, Ephesians, Hebrews as examples).

Luke 16 from New American Standard Bible (NASB)

19 “Now there was a rich man, and he habitually dressed in purple and fine linen, joyously living in splendor every day. 20 And a poor man named Lazarus was laid at his gate, covered with sores, 21 and longing to be fed with the crumbs which were falling from the rich man’s table; besides, even the dogs were coming and licking his sores. 22 Now the poor man died and was carried away by the angels to Abraham’s bosom; and the rich man also died and was buried. 23 In Hades he lifted up his eyes, being in torment, and saw Abraham far away and Lazarus in his bosom. 24 And he cried out and said, ‘Father Abraham, have mercy on me, and send Lazarus so that he may dip the tip of his finger in water and cool off my tongue, for I am in agony in this flame.’ 25 But Abraham said, ‘Child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony. 26 And besides all this, between us and you there is a great chasm fixed, so that those who wish to come over from here to you will not be able, and that none may cross over from there to us.’ 27 And he said, ‘Then I beg you, father, that you send him to my father’s house— 28 for I have five brothers—in order that he may warn them, so that they will not also come to this place of torment.’ 29 But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ 30 But he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent!’ 31 But he said to him, ‘If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead.’”

Revelation 20 from the New American Standard Bible (NASB)

5 The rest of the dead did not come to life until the thousand years were completed. This is the first resurrection.

(The second resurrection which is for unbelievers)

and

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

But, to be very clear, my noted theology of universal atonement/limited election is NOT in my mind, biblical and biblical theology. It is not my position and has never been my position. It is simply theological speculation, that I have considered as an academic. How annihilation might biblically work in light of the atoning and resurrection work of Jesus Christ as some in scholarship hold to it as a position. I hold to a Reformed, biblical position.

Related 

February 26 2019

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

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

Limited Free Will III

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From 2003

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

MPhil 2003 

Statement thirty-four: This statement stated: Human beings will not seek God, unless God calls them to himself. I believe if one thinks human beings have a sinful nature, then that nature makes it impossible for individuals to choose God autonomously.

God, through his Spirit, must first reach out to the individual making a belief and trust in God possible. My point here is that because of human sinful nature, which leads to sinful choices against God, humanity is unable to save itself from the problem of evil.

Humanly speaking, nations and many special interest groups desire to rid the world of evil, and I do not doubt that their motives are sincere, and at times some evil is prevented. However, I believe that the human position is one of dependency on God for deliverance and eventual restoration from personal sin, fallen creation and the problem of evil. With this point, 60% of Anglicans agreed, with 28% being not certain, and 12% disagreeing. With the Baptists, 76% agreed, 8% were not certain, and 16% disagreed.

December 19 2019

Based on my formal  academic work and website work, I firmly hold to a compatibilist (soft determinism) position. Some definitions...

Incompatibilism, Compatibilism (Soft Determinism), Hard Determinism

Significant free will (human in this context) would be viewed an incompatible with any form of determinism. Philosopher Tim Mawson reasons that incompatibilism, which is also known as libertarianism or libertarian free will, in regard to human free will, believes that true human free will must be uncaused by preceding states. Mawson (1999: 324).

In other words, no external force must cause a legitimate and truly free act of the human will. Within incompatibilist theory, a human action would never truly be free because God or an another external force (non-deistic view) would have willed and determined it, before being simultaneously willed to a given person. Mawson (1999: 324). Pre-determined before committed by the human being.

The external force could hypothetically be a first cause within non-theistic theory. The Biblical concept theologically being that God is infinite and is therefore limitless; God is eternal and therefore has always existed (Genesis 1). This concept is connected to philosophical views of first cause and primary cause..

David M. Ciocchi describes the incompatibilist idea as being God can determine that an agent commit action x, but he cannot determine that an agent commit action x freely. Ciocchi (2002: 46). The theory is that significantly free human will and actions cannot be caused by an external force. This would include a first cause. This would include God.

Feinberg, who has written extensively on the concepts of free will and determinism, explains incompatibilism is defined as the idea within free will approaches that a person is free in regard to an action if he or she is free to either commit, or refrain from committing the action. Feinberg (1994: 64). There can be no antecedent (there can be no prior) conditions or laws that will determine that an action is committed or not committed. Feinberg (1994: 64).

Feinberg importantly writes that just as the incompatibilist does not claim that all actions are significantly free, the compatibilist also does not attach significant freedom to all acts. Feinberg (2001: 637). Feinberg then admits that it is difficult for compatibilists to determine intellectually if certain acts were done by an individual with significant freedom, or with the use of some type of compulsion. Feinberg (2001: 637).

In my view, significant human moral accountability requires significant freedom to embrace one's own nature, desires, thoughts acts and actions, without force or coercion by an outside agent.

Feinberg then states that this intellectual difficulty does not disprove compatibilism. I agree that it does not disprove compatibilism, but the fact that both compatibilists and incompatibilists admit that some actions are not significantly free would make the self-deterministic notions unlikely. If some actions are determined and caused by God then a system that generally adopts a strong view of God’s sovereignty and limited significant human freedom is preferable. This as opposed to libertarian free will. My semi-original term is limited free will, within compatibilism.

Within a Reformed theology and philosophical compatibilism, God as primary cause, regenerates (Titus 3) and in a sense, makes 'born again' (John 3) the chosen in Jesus Christ (Romans 8-9, Ephesians 1). God the Son's atoning and resurrection work is applied to believers through divinely given grace through faith (Ephesians 2). Not by human works, but for good works, believing humanity, embraces the gospel, being saved by grace alone, through faith alone. (Ephesians 2).

Those outside of the gospel, with limited free will, embrace corrupted human nature, sinful nature and a rejection of the triune God and the atoning and resurrection work of Jesus Christ. Therefore, at the same time, rejecting the everlasting life within the Kingdom of God.

These results remain post-mortem (Revelation 20-22).

CIOCCHI, DAVID M. (2002) ‘The Religious Adequacy of Free-Will Theism’, in Religious Studies, Volume 38, pp. 45-61. Cambridge.

FEINBERG, JOHN.S. (1986) Predestination and Free Will, in David Basinger and Randall Basinger (eds.), Downers Grove, Illinois, InterVarsity Press.

FEINBERG, JOHN.S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House. 

FEINBERG, JOHN.S. (2001) No One Like Him, John S. Feinberg (gen.ed.), Wheaton, Illinois, Crossway Books.

MAWSON, TIM (1999) ‘The Problem of Evil and Moral Indifference’, in Religious Studies, Volume 35, pp. 323-345. Cambridge, Cambridge University Press.

Problems of suffering 2: Free will, simplified version: August 5 2019:

Limited Free Will: February 23 2017

As exciting as watching a chess match (PhD Edit): June 25 2016

Limited Free Will (Brief): June 29 2015

Social conditioning plays a major part in the development of human evil

Pexels:Oleg Magni  

From 2003

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

MPhil 2003

Statement thirty-three: The thirty-third statement stated: Social conditioning plays a major part in the development of human evil. 

I think that social conditioning with laws, and social rules can help somewhat to prohibit sinful human nature from exploring and developing evil in greater measure. The fact that we as human beings require laws to live by, shows that our sinful nature needs to be kept in check in order to prevent greater amounts of evil from taking place. With this statement, 62% of Anglicans agreed, with 20% not certain, and 18% disagreeing. In the Baptist group, 52% of responders agreed, while 20% were not certain, and 28% disagreed.

December 16 2019

Seems to me, a New Testament gospel mandate is to proclaim the gospel and make disciples (Matthew 28). Political engagement, although not biblically prohibited, is always secondary to a gospel-focused witness and action. This whether on the political, left, centre or right. This whether liberal, conservative, libertarian or other. A Christian worldview should submit political beliefs to the gospel. Not the vice-versa...

Unsplash Wesley Tingey Rockefller Plaza

From 2010

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

Western Christians need to examine the side they are on in many of the world’s social struggles, particularly in regard to the third world. Brown (1984: 160-161). Anderson (2001: 181). In my mind there is a danger that Christianity, whether conservative or liberal, becomes overly influenced by cultures where it exists. Christian thought must stay true to Biblical and theological principles at the expense of being led astray by societal movements that later in history may be deemed to have been corrupt.

Any historical corruption of the Christian Church is, in the end, a poor witness of Christ and the gospel and weakens the credibility of Christian ministry in the minds of many critics. Anderson reasons the Church needs to repent for wrong doing in its existence. Anderson (2001: 180-181). 

ANDERSON, RAY S. (2001) The Shape of Practical Theology, Downers Grove, Illinois, InterVarsity Press.

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

Fallen and can't get up?

Ottawa: Snowing shutterstock.

Unintentionally artistic.

From

MPhil 2003

2003 The Problem of Evil: Anglican and Baptist Perspectives: MPhil thesis, Bangor University Statement thirty-one: 

Statement thirty-two: This statement stated:

Human beings have a fallen, sinful nature. Here the Anglican responders agreed with 86% in agreement, 6% not certain, and 8% in disagreement. In the Baptist camp, 96% of people agreed with 2% not certain, and 2% disagreeing. Romans Chapter 3 mentions that not one person is righteous and that all have sinned against God. If people sin, this is representative of a sinful nature. People would not sin if their nature was perfect and holy. Evil exists largely in this world because of the sinful nature of humanity which is set against God.

From

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

Original sin historically views persons as being born alienated from God, assuming that the sin nature of the literal and historical Adam and Eve has spread to all descendents (My view). Grenz, Guretzki, and Nordling (1999: 87). Calvin reasonably claims solidarity with Augustine’s view, Calvin (1543)(1996: 105). and indicates that the consequences of original sin means persons do not have the power to resist, as the will is in bondage until set free. Calvin (1543)(1996: 105). Augustine writes there is a ‘chain of original sin’ by which persons die in Adam. Augustine (398-399)(1992: 82). He adds that in this condition, persons were born into misery. Augustine (398-399)(1992: 197).

Erickson suggests that due to Adam’s sin, all human beings received a corrupted nature, Erickson (1994: 638). and this is viewed as the imputation of original sin to persons. Erickson (1994: 638). All persons are not personally responsible for Adam’s sin, but all have inherited a corrupt nature. Erickson (1994: 638).

December 11 2019

From Courson's practical theology, in regard to Romans 3: 23; 'Everyone sins.' 'Everyone falls short of the glory of God.' (891). Further the commentary explains that comparing self favorably to a neigbour, or to even a pastor (891), is not the good theological comparison. Agreed. In regard to righteousness, the theological comparison should be to God. (891).

Romans 3:23

New American Standard Bible (NASB) 23 for all [a]have sinned and fall short of the glory of God, Footnotes: Romans 3:23 Or sinned

The human fall (Genesis 3, Romans) took place with disobedience to God and a corruption of human nature in sinfulness, leading to sinful human nature, tainted desires, tainted thoughts, tainted will, tainted acts and actions.

The gospel reveals God's righteousness to humanity by faith (Romans 1: 17) and fallen humanity lacks this perfect legal righteousness, which is a Hebrew Bible (Genesis, Deuteronomy, as examples) and New Testament (Romans, Hebrews, as examples) requirement for post-mortem everlasting life with the triune God.

Therefore, the biblical God requires God-given faith in God's imputed righteousness (Romans 4). This justification 'comes not from our being linked to God generally, but to Jesus Christ personally.' (891). In the Hebrew Bible context, those persons awaited the future Messiah.

In other words, the atoning and resurrection work of God the Son, is applied to believers in justification with the imputed righteousness of Jesus Christ. The atonement also has an aspect of sanctification which is the Holy Spirit moulding a new Christ-like nature, in contrast to sinful nature.

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.

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.

CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.

COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville.  ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House. 

ERICKSON, MILLARD (2003) What Does God Know and When Does He Know It?, Grand Rapids, Zondervan.

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

The World Is Becoming More Evil? IV

Brian Suh from unsplash.com

From

MPhil 2003

2003 The Problem of Evil: Anglican and Baptist Perspectives: MPhil thesis, Bangor University Statement thirty-one: 

Statement thirty-one stated: The world is becoming increasingly evil. Here 34% of Anglicans agreed, while 26% were not certain, and 40% disagreed. With the Baptists, 58% agreed, 12% were not certain, and 30% disagreed.

I tentatively disagree with this statement. I do believe that our present western culture does appear to be on a moral slide downwards. However, I do not think this means that society is necessarily more evil than culture one hundred years ago, but rather people today are allowed to be more open with their evil because society has greater tolerance for immorality and diversity of opinions. This does not mean, however, that people in past generations were not just as evil in thought and deed.
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December 4 2019

This interesting topic arises as I am following the MPhil questions in order. This has been dealt with previously with three other articles:

Thursday, July 23, 2015 The World Is Becoming More Evil: Revisited  
PhD edited version

Sunday, August 11, 2013 Is The World Becoming More Evil? (Survey Comparison)
PhD and MPhil survey comparison

Wednesday, October 17, 2007 Is the world becoming more evil?

PhD in process version

PhD version

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

OSTRANDER, HAL N. (2004) ‘Defending the faith in a post-Christian era’, The Christian Index, Duluth, Georgia, The Christian Index. http://www.christianindex.org/206.article

Evil is a lack of good (MPhil statement)

Mariamichelle pixabay

From 2003

MPhil 2003

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

Statement thirty: This statement stated: Evil is a lack of good. 

This is an idea of Augustine’s which has some merit.

In Chapter 11 of the Enchiridion Augustine argued that: "For what is that which we call evil but the absence of good? . . . . what are called vices in the soul are nothing but privations of natural good." Augustine (421)(1998) Enchiridion, Chapter 11. In

Chapter 12 he stated: "An uncorrupted nature is justly held in esteem. But if, no further, it be incorruptible, it is undoubtedly considered of no higher value. When it is corrupted, however, its corruption is an evil, because it is deprived of some sort of good." Augustine (421)(1998) Enchiridion, Chapter 12.

In Chapter 13, Augustine stated: "Accordingly, there is nothing of what we call evil, if there be nothing good. But a good which is wholly without evil is a perfect good. A good, on the other hand, which contains evil is a faulty or imperfect good; and there can be no evil where there is no good. ... Nothing, then, can be evil except something which is good. . . . . Therefore every being, even if it be a defective one, is insofar as it is a being is good, and insofar as it is defective is evil. Augustine (421) (1998) trans by J.F. Shaw, Enchiridion, Chapter 13.

Augustine believed that God created things good, and that evil occurred when a previously perfectly good creation now lacked complete goodness. He called this privation. A creature could not be privated unless it was created good, so to Augustine, evil was the corruption of good and could not exist on its own. This rings true as evil could not exist without good things that were corruptible. The finite nature of creation made this possible, as although God’s creation was originally perfect, it was limited, and angels and human beings had the capacity to be corrupted into a lessor good, and thus evil.

Of Anglicans 46% were in agreement, 12% were not certain, and 42% disagreed. Of Baptists 40% agreed, 20% were not certain, and 40% disagreed.

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

Leibniz noted that evil itself only comes from privation. Leibniz (1710)(1998: 219). Since evil cannot exist by itself it would be impossible, in Augustine’s view, for all good to be removed from the nature of a being as there would therefore be no entirely, purely evil entity. He went on to say that an incorruptible nature, such as that of God, would be far better than a corruptible nature, but for the corruptible nature to exist it must possess some goodness.

Augustine explains that every nature was to some degree good. Augustine (388-395)(1964: 116-117). He stated that every substance is either God or from God since every good is either God or from God. Augustine (388-395)(1964: 116-117). To Augustine, evil and corruption lessened the good in nature, but the nature still remains somewhat good having been created by a perfectly good God. For any creation to maintain existence, Augustine thought it had to possess some goodness, that being a reflection of God the ultimate good. Augustine (421)(1998: Chapter 13: 8).

As Scott MacDonald writes, Augustine views anything that has being in creation as not being contrary to God’s divine being. MacDonald (1989: 50). Augustine (421)(1998: Chapter 13: 8). In other words, any being’s essential essence has to originate with God.

Atheistic philosopher, William Rowe (1996) describes privation as the philosophical idea that evil itself is only a lack of good. Rowe (1996: 648). Privation occurs when a created thing loses some goodness after becoming corrupted and evil by turning from the higher good of serving God. Rowe (1996: 648). Greer indicates Augustine viewed privation as meaning evil has no ontological status, but from his writings Augustine does not seem that naïve. Greer (1996: 482).

Thomas Aquinas (1261)(1920) writes in Summa Theologiae that evil was only possible from a corruption of the good. Aquinas (1261)(1920: 1.48.1). Leibniz noted that evil itself only comes from privation. Leibniz (1710)(1998: 219). Since evil cannot exist by itself it would be impossible, in Augustine’s view, for all good to be removed from the nature of a being as there would therefore be no entirely, purely evil entity. Aquinas (1261)(1920: 1.48.1).  Leibniz (1710)(1998: 219). He went on to say that an incorruptible nature, such as that of God, would be far better than a corruptible nature, but for the corruptible nature to exist it must possess some goodness. Augustine (421)(1998: Chapter 13: 7).

December 2 2019

Embracing privation, a theological deduction could be that there is no such thing as an entirely evil entity.  Although only God is infinitely, perfectly good, and obedient angels, finitely, perfectly good, every ontological entity, that exists, has an aspect of goodness.

AQUINAS, THOMAS (1261)(1920) Summa Theologica, Translated by Fathers of the English Dominican Province, London, Fathers of the English Dominican Province. http://www.op.org/summa/

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.

GREER, ROWAN A. (1996) ‘Augustine’s Transformation of The Free Will Defence’, Faith and Philosophy, Volume 13, Number 4, October, pp. 471-486. Wilmore, Kentucky, Asbury College.

LEIBNIZ, G.W. (1710)(1998) Theodicy, Translated by E.M. Huggard Chicago, Open Court Classics.

MACDONALD, SCOTT (1989) ‘Augustine’s Christian-Platonist Account of Goodness’, in The New Scholasticism, Volume 63, Number 4, pp. 485-509. Baltimore, The New Scholasticism.

ROWE, WILLIAM L. (1990) ‘The Problem of Evil and Some Varieties of Atheism’, in Adams and Adams (eds.) The Problem of Evil, Oxford, Oxford University Press.

God understands human suffering?

Lichterkette: Germany-Pixabay

From

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

MPhil 2003

Statement twenty-nine: The twenty-ninth statement stated: God is fully able to understand the suffering of people and all living creatures. For this statement, 100% of Anglicans agreed; 98% of Baptists agreed with 2% in disagreement. I think that the statement is true as an infinite creator should be fully able to understand finite creation. There is nothing that these creatures can reason that God cannot fully understand.

From

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

Real suffering should not be denied for the sake of any theological system, as the logical and reasonable nature of a good theodicy does not take away the seriousness of suffering. Only God alone can ultimately free his creation from suffering, but a theodicy may explain to some degree, how God works within his creation that contains evil and suffering.

November 29 2019

My British, MPhil/PhD theses developed work on the problem of evil and theodicy. I prayerfully and studiously took a Reformed position, but researched and documented other viewpoints as well (see website archives).

My Reformed theodicy work provides a British, University accepted solution to problems of evil, but does not, obviously, solve all practical problems of evil and problems of suffering. Embracing the infinite, eternal, omnipotent God as creator that has revealed self in Scripture, specifically through the atoning and resurrection work, via Jesus Christ, applied to the regenerated (John 3, Titus 3) believer; I reason God does understand human suffering and ultimately remedies it. At death, the believer, in spirit form, enters Paradise, followed by the eventual resurrection of same believers (1 Corinthians 15) and the establishment of the culminated new (restoration) creation via Revelation 21-22.

A dying Jesus Christ, promised another man dying on a cross near him, that via his (perhaps new) faith, that day, the man would be with Jesus Christ in Paradise. The Apostle Paul visited Paradise during his earthly ministry.

Strong, page 1035

Strong, page 72.

Bauer on page 614 describes Paradise from Luke 23, 2 Corinthians 12 and Revelation 2 as a place above the earth.

Now from my philosophical/theological perspective I do not take this plain literally, as in some place in the clouds, or above the clouds, or even beyond the solar system or beyond the physical Universe, as in a place that can be physically found via space/travel.

The Bible teaches that Paradise is a place where post-mortem, spirits in Christ go after death, and Old Testament/Hebrew Bible saints went to spiritually after death. The Bible teaches this using figurative literal language. Therefore, I would conclude Paradise is a place of the non-physical spiritual realm.

January 16 2013

BAUER, W (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press.

STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.

In Three Minutes: Speculation without Revelation

 

My non-exhaustive comments in under three minutes...

My fifty plus year old wood chair adds sound effects.

Note

In this short lecture, I am comparing speculation within philosophy, philosophy of religion, some forms of non-biblical theology to speculation via scriptural, biblical, revelation. I am not stating or implying that I view all scriptural, biblical, revelation and Christian theology as speculation. I reason there are quite clear biblical teachings, which provide essential New Testament doctrine, for example, but there is also some room for speculation and hence the comparison.

I also, obviously from my academic work, use speculation within philosophy of religion, and I think truth can be found. However, truth in regards to reasonably embraced post-mortem existence requires biblical revelation, in my historical view. I also of course, speculate in regards to some Christian theology.

DAVIS, STEPHEN T. (1981)(ed.), Encountering Evil, Atlanta, John Knox Press. 

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

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

GEIVETT, R. DOUGLAS (1993) Evil and the Evidence for God, Philadelphia, Temple University 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.

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. 

PLANTINGA, ALVIN C. (1977)(2002) God, Freedom, and Evil, Grand Rapids, Wm. B. Eerdmans Publishing Company.

PLANTINGA, ALVIN C. (1982) The Nature of Necessity, Oxford, Clarendon Press.

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. 

SCUDDER, DELTON,LEWIS (1940) Tennant’s PhilosophicalTheology, London, Oxford University Press.

TENNANT, F.R.(1906) The Origin and Propagation of Sin,Cambridge, Cambridge University Press. 

TENNANT, F.R.(1930)(1956) Philosophical Theology,Cambridge, Cambridge University Press.

God as unchangeable/immutable

Filip Mroz on Unsplash

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

MPhil 2003

Statement twenty-eight: 

This statement was: God is unchangeable.

Within the Church of England, 74% agreed, 12% were not certain, 14% disagreed. With the Baptists 90% agreed, 6% were not certain, and 4% disagreed.

I do not believe God is changeable within his substance or character and I do not think that either of these change as he interacts with his creation. I do believe God can change his mind as conditions change, and that God can see all the sides of an issue. For example, God can be said, in a sense, to love humanity because he created them in his image and yet, in another sense, he can also be said to hate humanity because it is sinful. This is not a contradiction. He can love the qualities he manufactured within human beings which still remain, yet hate the corruption which has taken place.
---

November 26 2019

In other words, God is immutable. My modest proposal reasons since God is infinite and considered immutable, God is not changeable in nature as ontologically infinite and eternal. It is impossible for God to suffer in the exact way that human beings do.

Theoretically, as an infinite entity, God could feel (and intellectually reason) sadness for willing problems of evil and problems of suffering, directly or indirectly, upon a human being, while simultaneously remaining unrepentant of what has been willed; as it is for the greater and overall good. God remains perfectly good and holy.

God, while immutable, could also withdraw certain problems of evil and problems of suffering from a person.

Even as God is infinite and eternal, he incarnated God the Son, in a sense, to be viewed as relatable, by his human creation.

1 Peter 2: 21

English Standard Version

For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps.

New American Standard Bible

For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps,

King James Bible

For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

And of course from Hebrews, Jesus Christ is the mediator within the New Covenant through his atoning and resurrection work for those in him.

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.

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.

CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.

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

ERICKSON, MILLARD (2003) What Does God Know and When Does He Know It?, Grand Rapids, Zondervan.

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

SPROUL, R.C., AND ROBERT WOLGEMUTH (2000) What’s In the Bible, Word Publishing, Nashville.

SURIN, KENNETH (1986) Theology and the Problem of Evil, Oxford, Basil Blackwell Ltd.

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

Greater suffering, greater sin?

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From

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

MPhil 2003

Statement twenty-seven:

This statement stated: The case of Job demonstrates that the evil experienced by an individual may not be related to their level of personal godliness. With both groups, 96% agreed and 4% disagreed. This response is good to see because a Theology which insists that people suffering in the greatest measure are the greatest sinners, is very dangerous as it is error. Job was a very righteous man and he suffered greatly because God willed it for the greater good.

Referenced with edits

Job April 12 2014

Job's lack of insight into divine plans of deity made the plans of God, 'dark and made God's dealing seem arbitrary'. Clines (1986: 546).

This can be tied back to concepts from my MPhil and PhD work as in the infinite, sovereign and yet holy and good God, causing and willing evil, as first cause (primary cause), yet for the good. And for the good for those in Christ that love him called according to his divine purpose (Romans 8).

Many times from a human perspective God's plans and actions seem dark, harsh and cruel and from a human perspective this is true to a point, I admit academically and from personal experience, as human beings do suffer at times in terrible ways, even while acknowledging the goodness of God without sin.

And God as holy (Isaiah 6). I do not view God's plans and actions as arbitrary, whatsoever, instead viewing God with sovereign, providential plans in creation. God being demonstrated in the New Testament as predestining events whether the crucifixion, atonement, resurrection, salvation, second advent and restored creation.

November 24 2019

In Job's case he was righteous, through faith (Romans 4, as was Abraham and any true Hebrew Bible follower), prior to the atoning and resurrection work of Jesus Christ.

Job like every other human being other than Jesus Christ (perfect man/holy God) was tainted by sin, but the sufferings that greatly damaged Job's life occurred based on God's development of Job, as opposed to Job's sin. Within a Reformed, compatiblistic view, human beings, when there is moral responsibility, as secondary causes, embrace what God has willed, directly or indirectly, as the primary cause. In Job, God is the primary cause of Job's suffering with Satanic and human secondary, causes. (Embraced by these secondary entities)

BRUCE, F.F. (1987) Romans, Grand Rapids, William B. Eerdmans Publishing Company.

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

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

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

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

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

Prayer: A battle of wills

I love AZ joanthanglica Sedona: Facebook

From

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

MPhil 2003

Statement twenty-six: 

This statement stated: The power of prayer is an important deterrent to evil in creation. For Anglicans 80% agreed, 16% were not certain, and 4% disagreed. While with the Baptists, 86% agreed, 8% were not certain, and 6% disagreed. I think that prayer can prevent some evil from occurring. It is often not clear which evils have been prevented by prayer, but nonetheless, prayer is vital in the prevention of evil. It is good to petition the Almighty and ask for specific help, and it may be within his will to assist in the way sought after.

November 20 2019

Will1=God’s perfect will
Will2=God’s permissible will

Erickson: ‘We must distinguish between two different senses of God’s will, which we will refer to as God’s “wish” (will1) and God’s will (will2).’ (361).

Will1 is God’s general intention and Will2 is God’s specific intention.

My prayerful intent, each prayer, is that as God is theologically the cause of all things (first cause in philosophy), that by God's will and my (Holy Spirit aided) obedience, God's perfect will occurs as opposed to God's permissible will.

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

Natural Evils (Three Statements)

From 2003

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

MPhil 2003 

Statements twenty-three, twenty-four and twenty-five: My next three statements dealt with natural evils. 

My position is that there are definitely natural evils. Those occurring within a fallen creation as a result of the fall, and the curses in Genesis 3, however, the extent of these curses is not completely known.

For example, for Adam and Eve to survive before the fall it appeared they ate plants, as did the animals, Genesis 1:29-31. These plants still experienced some type of death and renewal since clearly organic creatures such as human beings and animals can only survive by eating other living organic creatures. So death, in some way, existed before the fall but this was the natural created order. Creation became corrupted after the fall, and the death which occurred was not part of God’s original perfect order of things.

Henry Clarence Thiessen stated on this issue:

Here even inanimate nature is represented as suffering the curse of man’s sin. In view of this the Scriptures tell us elsewhere that the time is coming when "the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now" (Rom. 8:21, 22). All creation has been "subjected to vanity, not of its own will, but by reason of him who subjected it in hope" (v. 20). Isa. 35 speaks of the restoration of nature to its pristine condition and beauty. And again, Adam and Eve were expelled from the Garden and forced to make their way in this fallen world. At the first they were in the most beautiful and perfect environment; now they were obliged to get along in an imperfect and almost hostile one. Their environment was decidedly changed because of sin. Thiessen, Henry Clarence (1956), Introductory Lectures in Systematic Theology (p. 258).

Plant life was consumed for food before the fall, but the post fall world outside of the Garden of Eden was one filled with the eventual death of all creatures. These are natural evils which were somehow initiated by the human sin of Adam and Eve. It appears that Adam and Eve had been given dominion over creation by God, and when they fell, their creation did as well.

Statement twenty-three stated: 

Natural evils (earthquakes, hurricanes, floods etc) are a direct result of the fall and curses in Genesis. For Anglicans 36% agreed, 20% were not certain, 44% disagreed. For Baptists 62% agreed, 22% were not certain, and 16% disagreed.

Statement twenty-four stated: 

Natural evils are a necessary aspect of God’s creation. For Anglicans 26% agreed, 26% were not certain, 48% disagreed. For Baptists 14% agreed, 26% were not certain, and 60% disagreed. 

Statement twenty-five stated: 

Natural evils as such are not covered by Christ’s atoning work. For Anglicans 20% agreed, 30% were not certain, 50% disagreed. For Baptists 20% agreed, 26% were not certain, and 54% disagreed. I am in agreement with the majority of responders that Christ’s atoning work does cover natural evils, as I believe Christ’s restoration work reverses the destructive workings of Adam and Eve through the fall.

From 2010

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

Natural Evils PhD and forward

I stated in the entry post-PhD in 2011...

Therefore, I would tend to place most Natural Evils in the category of natural forces due to the laws of the nature that overpower human beings subject to suffering, death and decay, as opposed to from Satanic beings, while always allowing that as a possibility as is a combination. 

November 18 2019

The new heaven, new earth (Revelation 21-22) shall feature resurrected humanity that is covered by the atoning (justification, sanctification and related) and resurrection work of Jesus Christ.

1 Corinthians 15 from the New American Standard Bible...

42 So also is the resurrection of the dead. It is sown [l]a perishable body, it is raised [m]an imperishable body; 43 it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 44 it is sown a natural body, it is raised a spiritual body.

l.1 Corinthians 15:42 Lit in corruption
m.1 Corinthians 15:42 Lit in incorruption

Imperishable defined in context

From

Bible Hub



From

Greek New Testament

egeiretai en afqarsia

raised in incorruption (There is agreement with versions presented)

From Strong's

incorruptibility, indestructibility, incorruptibility; hence: immortality.

The human immortal, imperishable, finitely, perfected body, will be protected from natural evils. In the future the concept of natural evils causing human suffering and death will be obsolete.

(Perhaps certain animal life that may end up part of the culminated Kingdom of God would also be immortal and imperishable, such as the desired animals (pets) of the citizens of the Kingdom of God from the original fallen realm.)
---

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.

BAUER, W. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press.

CRANFIELD, C.E.B. (1992) Romans: A Shorter Commentary, Grand Rapids, William B. Eerdmans Publishing Company. ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

FEINBERG, JOHN.S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House. 

KREEFT, PETER AND RONALD K. TACELLI (1994) Handbook of Christian Apologetics, Downers Grove, Illinois, InterVarsity Press.

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

MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company. PHILLIPS, D.Z. (2005) The Problem of Evil and the Problem of God, Fortress Press, Minneapolis. 

PLANTINGA, ALVIN.C. (1977)(2002) God, Freedom, and Evil, Grand Rapids, Wm. B. Eerdmans Publishing Company.

PLANTINGA, ALVIN.C. (1982) The Nature of Necessity, Oxford, Clarendon Press.

QUINN, PHILIP L. (1996) ‘Philosophy of Religion’, Robert Audi (ed.), in The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

RICHARDSON, ALAN (1999) ‘Satan’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

STRONG, J. (1890)(1986) Strong’s Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.

THEISSEN, HENRY, CLARENCE (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Eerdmans.

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

Non-human creation: sovereignty, providence

Conwy Castle 2001

An interesting sermon in regard to God's sovereignty and non-human creation.

Cited

To be 'sovereign' means 'to rule'-not to reign as a figurehead king-but to actually rule, to control, to have His way, not sometimes and in some place, but all the time in all places. This includes the human world, of course, and we'll get to that presently, but for today, we'll explore God's sovereignty over the non-human parts of His creation. 

Cited

The world is full of superhuman powers, powers that can easily destroy you-either quietly, as cancer eats away at your pancreas, or with the mushroom cloud of an atomic bomb. 

Cited 

Gravity kills people every day as they slip in the bathtub. Momentum kills people when their cars hit embankments. Water drowns people, fire burns people to death, smoke suffocates them, and our arteries are filling up with plaque as I speak. These are all non-human powers, and every one of them threatens each of us and the whole human race.

And then Pastor Phillips mentions the supernatural...

Cited  

And then there's another non-human power. Have you guessed which one I'm thinking of? It's not a natural power, like an avalanche or a virus, but it's every bit as deadly; more deadly, in fact. I mean demonic powers. When looking at the world, I have a grain of respect for atheists. But when they tell me they don't believe in the devil, I cannot take them seriously! Evil is real, and while it is connected to human will, it is not limited to it. Talk to a drug addict, and he'll tell you that something's got a hold of him! Something outside of himself is exerting a hateful and destructive power over him. The Bible calls this 'something' the devil and his angels.

Sermon audio link 
---

Biblically

Biblically, it can be viewed from the Hebrew Bible and Genesis 1, that God created all material things. God created matter, time and space. Anything material and physical was created by God.

God's sovereignty is demonstrated in the New Testament as well. God as triune, documents the religious history by which Jesus Christ died for the sin (s) of humanity and applies his resurrection and atoning work to those in Jesus Christ. Post-mortem, those outside of this gospel work are everlastingly separated (Revelation 20) from the restored Kingdom of God, the new heaven and new earth (Revelation 21-22).

Cited  

In Genesis 1:1, we find Him ruling nothing-by which I do not mean 'not ruling', but ruling the nothing that was before there was something. Christians have always affirmed our belief in- Creatio ex nihilo. That is, God created everything out of nothing. To do this, of course, means He rules the nothing. 

Theologically

God is sovereign and demonstrates providence. 

I noted on 

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

Soverignty

John Calvin (1539)(1998) writes humanity has nothing on its own, but depends totally on God. Calvin (1539)(1998: Book II, Chapter 1: 2). God bestows on humanity what he wills. Calvin (1539)(1998: Book II, Chapter 1: 2).Arthur Pink (1968) defines God’s sovereignty as meaning that God is the almighty, the possessor of all power in heaven and earth, and no one can defeat his counsels. Pink (1968: 20). Norman Geisler explains the Bible teaches that God is in control of the entire universe, including human events. Geisler (1986: 63).

Providence

Oliver Boulnois (2002) defines providence as the manner by which God governs the world. Boulnois (2002: 444). In other words, providence would be the method that God uses to rule his creation in his sovereignty. It could be understood that providence would be the method by which God has sovereign control over his creation, and as Calvin notes, God’s providence has him work through persons. Calvin (1543)(1996: 36).

Philip Edgcumbe Hughes (1990) explains that through God’s providence the world is dependent, for if God did not maintain it, it would cease to exist. Hughes (1990: 45). In Law of Nature, Edwards (1731-1733)(2006) explains that providence is the means by which God governs the world as the supreme judge of the universe. Edwards (1731-1733)(2006: 553).

End citations

Philosophically/Philosophy of Religion 

I agree with the pastor as he in his sermons has (paraphrased) acknowledged God as the infinite, primary, first cause of all things, and in the context of this sermon, this would be non-human creation.

At the same time, the pastor (paraphrased) acknowledges the finite, secondary, second causes within the material, physical realm and the spiritual realm impacting the material, physical realm.

(Human beings serve as secondary causes in the material, physical realm, and arguably through prayer and action can at times impact the spiritual realm.)

These secondary causes include rational entities with nature, desire, will, thought, act and action.

Where desire, will, act and action is not forced or coerced, in other words, where these are significantly embraced, demonic beings (and human beings) have significant moral responsibility by which God can ultimately judge.

Angelic beings can serve as secondary causes, but unlike demonic and human beings are not fallen and are in finite, moral, perfection.

BARTH, KARL (1932-1968) Church Dogmatics, The Doctrine of the Word of God: Volume 1, Part One, Translated by J.W. Edwards, Rev. O. Bussey, and Rev. Harold Knight, Edinburgh, T. and T. Clark.

BARTH, KARL (1932-1968) Church Dogmatics, The Doctrine of Creation: Volumes 1 and 3. Translated by J.W. Edwards, Rev. O. Bussey, and Rev. Harold Knight, Edinburgh, T. and T. Clark.

BARTH, KARL (1932-1968) Church Dogmatics, The Doctrine of God: Volume 2, First Half -Volume, Translated by J.W. Edwards, Rev. O. Bussey, and Rev. Harold Knight, Edinburgh, T. and T. Clark.

BERKOUWER, G.C. (1962) Man: The Image of God, Grand Rapids, W.M.B. Eerdmans Publishing Company.

BOULNOIS, OLIVIER (2002) ‘The Concept of God After Theodicy’, in Communio, Volume 29, Number 3, pp. 444-468. Washington, Communio.

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.

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.

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