The half-truth (Short comments on a sermon)

Grace Baptist Church January 1 1988

Another sermon from Grace Baptist Church and Pastor Michael Phillips, I have listened through recently. Some comments: The sermon is one in regard to Satanic devices.

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Its title is "Precious Remedies Against Satan's Devices". If that rings a bell with you--good! It's meant to. The title is borrowed from Thomas Brooks, who wrote on the subject more than 300 years ago.

Using II Corinthians 2:11

New American Standard Bible (NASB) 11 so that no advantage would be taken of us by Satan, for we are not ignorant of his schemes.

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The text is fairly simple to understand. Paul tells us that whenever God is at work, Satan is also active to undo it. Some of his "dirty work" is out in the open--as when Paul was stoned at Lystra. Or beheaded at Rome. But not all of Satan's work is so obvious. In addition to the "frontal attack", he also uses "devices" or tricks or cunning strategies. Some of them, we'll mention tonight; others in the weeks to come, if the Lord permits. 

The First Device. To present the bait and hide the hook.

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Like a good salesman, Satan puts the best face on his product. He emphasizes the pleasure and profit sin may bring, while ignoring the wrath and misery that must follow. 

Phillips mentions the deception of Adam and Eve by the Serpent, that led to the fall (Genesis 3) and sexual sin as biblical examples. that I reason are particularly helpful.

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In each case, the "hook" is "wrath and misery", but the devil's "bait" concealed it.

This is the classic 'half-truth'. This is not a plain literal presentation of half or 50% of the truth. Rather it is as Oxford defines as 'half-truth'...a statement that (especially deliberately) conveys only part of the truth. (613).

Satan's deception, and Satanic deception, like a presentation from a master salesperson. conveys the positive benefits and further results of the thing (s) under discussion and ignores and/or significantly negates the negative effects and following results.

The deception and half-truth is specifically, in the satanic context, designed to turn a human being in spirit, mind and inclination, in nature, consciousness, desires, will and choices, further toward embraced human sinfulness, already embedded in fallen humanity (Genesis 3 and Romans as examples).

By embracing human sinfulness, God is opposed in human sin and rebellion, fueled by satanic rebellion against God.

The actual fuller truth, from the scripture and other sources of reason and truth, would be negated for the half-truth (s).

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Satan has his "devices". We mustn't be "ignorant of" them. One of the most common is this: He "presents the bait and hides the hook". We all know this, but how often do we think about it? How often do we look for the hook? God give us the eyes to look for it, to see it, and to turn away from it.

Half-truths are also commonly used within human deception and human self-deception, in my view.  Satanic influence is not a requirement.

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.

THE CONCISE OXFORD DICTIONARY (1995) ‘Half-truth’, Della Thompson (ed.), Oxford, Clarendon Press.

The Orthodox Study Bible: Trespasses & Sins

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee. 

Ephesians 2:1-3

New King James Version (NKJV)

2: 1 And you He made alive, who were dead in trespasses and sins, 2 in which you once walked according to the [a]course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, 3 among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others.

2: 1 And you He made alive, who were dead in trespasses and sins...

The Orthodox Bible states that 'Their deeds are trespasses and sins'. (440). This leads to divine wrath and eternal death. (440).

(This is a translation issue, but as philosophical terms, I prefer the terms everlasting death; the everlasting having a beginning and no ending, while the eternal has no beginning and no ending. The finite can therefore only have everlasting death, of sorts, in reality.)

This is meant for those people living outside of the atoning and resurrection work of Jesus Christ, applied to believers.

Foulkes explains in regard to trespasses and sins (76)...

'There is probably no essential difference between the two nouns...' (76).

'The root meaning of the first is 'missing the mark ' and of the second 'slipping' or 'falling from the way', and thus both express the failure of people to live as they could and should.' (76-77).

Note that the second term 'sins' or 'sin' has in many evangelical sermons also been labelled as 'missing the mark'.

Foulkes agrees with the Orthodoxy text that the death discussed is more so, spiritual death than physical death. (77). These people are outside of Christ and are therefore presently spiritually dead metaphorically, but it is  biblically and theologically more than just a metaphorical meaning, as post-mortem, everlasting death awaits those that remain in sin and outside of the gospel work of Jesus Christ.

Bible Study Tools

παραπτώμασιν: Is trespasses from Ephesians 2: 1.
ἁμαρτίαις : Is sins from Ephesians 2: 1.

Abarim

Bible Hub

Bible Hub

Also, ἁμαρτίαις is a noun that is dative, feminine, plural.

The other day I heard an online sermon where the pastor reasoned that trespasses were not sins, but just (paraphrased) mistakes or error.

However, it indeed appears that from scholarship that the two terms overlap with definitions.

Bible Hub

Root words: παράπτωμα, ατος, τό '

Strong's Exhaustive Concordance

offense, sin, trespass. From parapipto; a side-slip (lapse or deviation), i.e. (unintentional) error or (wilful) transgression -- fall, fault, offence, sin, trespass.'

Bible Hub

Root words: ἁμάρτημα, ατος, τό

Strong's Exhaustive Concordance

offense, sin, sinful. From hamartano; a sin (properly abstract) -- offence, sin(-ful).
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Trespasses are theologically in my mind, to be equated with sin (s).

For clarification, a sinful nature or sin nature, would not equate to trespasses, but this corrupted human nature would lead to sinful desires and choices which could biblically and theologically include trespasses. Although the two terms heading this post are not identical in context, they can be equated. I am not willing to draw the definitive, definite, distinction between trespasses and sins that the pastor made in the recent online sermon. But, I can grant that we do not use the terms 'trespass nature', at least in any theology I have read.

FOULKES, FRANCIS (1989) Ephesians, Grand Rapids, Inter-Varsity Press.

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

God and the logically impossible

Last evening

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

For my MPhil surveys,

I received fifty each, completed of Anglicans and Baptists who have attended a post-secondary denominational college, University or seminary, or are members of one of those denominations who have studied religion at a post-secondary level.

Statement five: 

My fifth statement was another dealing with the logical nature of God. God cannot commit the logically impossible such as ceasing to exist. 

With Anglicans, 66% agreed with this point, while 22% were not certain, and 12% disagreed. With Baptists, 78% agreed with the statement’s concept, while 14% were not certain, and 8% disagreed.

My main consideration in creating this statement was to put across the idea that God is not a contradictory being. He is a being of consistency, in my view, and this means both that he could not manage to cease to exist or create another God equal to him. In the same way, he could not work against his own holy nature by sinning as he willed evil for the greater good. I think, instead, he wills it within his perfect character, realizing that in a fallen creation, evil and suffering will take place and that he can fulfill his good purposes by using evil within his holy plans.

August 23, 2019

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

Within a theistic, Christian tradition and worldview, God is considered infinitely and eternally holy and perfectly good; logically, as it would be contradiction, God cannot be at the same time, considered infinitely and eternally unholy and imperfectly evil.

If God actually was infinitely and eternally evil, this would actually be what is good, and there would in reality be no distinction between good and evil. But based on the scripture, reasonable theology and reasonable philosophy of religion, that is not the case.

Also, as I discussed in both my PhD (2010) and on this website, God cannot ontologically have finite nature or finite attributes (God does not ride a skateboard, but could make a skateboard move as if ridden). God the Son, as second member of the Trinity, does at the incarnation, as a human being, have finite nature and attributes, but God the Son, Jesus Christ's infinite, eternal divine nature does not mix with his acquired finite, everlasting nature.

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

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.

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

Thoughts & Emotions (Sermon)

Conwy Castle gardens, 2001

Jan 01, 1988

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Baxter on Your Thoughts 4 - by Michael Phillips Baxter on Your Thoughts - Part 4 of 4

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Baxter was an English pastor who lived from 1619 to 1691. Like everyone else, he had his weaknesses, but when it comes to pastoral counseling, he is number one.

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The study is divided into two parts. The first is how to get rid of bad thoughts; the second is how to keep good ones there-and to improve upon them. He begins by defining bad thoughts. They are thoughts against God (e.g., unbelief, discontent, and blasphemy); thoughts against yourself (especially pride); and thoughts against other people (e.g., malice, envy, and contempt). 
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Pastor Phillips relies significantly on the use of Richard Baxter. Baxter, certainly has (had) some good ideas in regard to biblical and theological, disciplines. I cannot rate him as number one or the best, however, as I am not certain that there is a definitive best.

Some key points from this sermon that I will review non-exhaustively:

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IF YOU WANT TO GET RID OF BAD THOUGHTS, CONTROL YOUR EMOTIONS.

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Rather than controlling your emotions, your mind is being controlled by them. And that's bad. Not that emotions are bad. Arms are good, but not for walking. Eyes are good, but not for smelling. Emotions are good, but not for thinking. 

How do you control your emotions? That's another subject, of course, but here's a good place to start: (1) Respect the power and danger of emotions, (2) pray for God's grace to control them, and (3) don't cop out by saying, "Well, that's just the way I am". (Maybe it is, but grace changes you from what you are to what you ought to be).

A biblical worldview trusts in biblical premises and conclusions, guided by the Holy Spirit, in grace through faith, as theology, doctrine and dogma, primarily (as primary), and emotions would be secondary.

Scriptural support, non-exhaustive examples:

2 Timothy 2:15 New American Standard Bible (NASB)

15 Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth.

1 Peter 3:14-16 New American Standard Bible (NASB)

14 But even if you should suffer for the sake of righteousness, you [a]are blessed. And do not fear their [b]intimidation, and do not be troubled, 15 but [c]sanctify Christ as Lord in your hearts, always being ready to make a [d]defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and [e]reverence; 16 [f]and keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame. 

Footnotes: 1 Peter 3:14 Or would be 1 Peter 3:14 Lit fear 1 Peter 3:15 I.e. set apart 1 Peter 3:15 Or argument; or explanation 1 Peter 3:15 Or fear 1 Peter 3:16 Lit having a good

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IF YOU WANT TO GET RID OF BAD THOUGHTS, RESIST THEM AS SOON AS THEY OCCUR TO YOU.

Cited Proverbs 1:10 makes the point, "My son, if sinners entice you, consent not".

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In other words, don't think about it, don't weigh the plusses and minuses of sin, don't sleep on it, just say "No". If an evil thought entices you, stand up to it right then! "Resist the devil and he will flee". If you want to get rid of bad thoughts, resist them as soon as they occur to you.

Philippians 4:8 New American Standard Bible (NASB)

8 Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is [a]lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, [b]dwell on these things.

Footnotes: Philippians 4:8 Or lovable and gracious Philippians 4:8 Lit ponder these things

One should  prayerfully avoid pondering on thoughts that might reasonably, or reasonably will, lead to sinful acts and actions.

Things that work for me, in this lifetime struggle to maintain godly thinking, are writing and researching these website articles, listening to sermons, as well as prayer to the triune God in Jesus Christ, and fellowship with other like-minded biblical Christians. That is fellowship with Christians both in church and within the universal Church.

I pray to be guided by God's perfect will and divine reasoning. Again, a lifetime struggle.

HEWLETT, H.C. (1986) 'Philippians' in The International Bible Commentary, Grand Rapids, Zondervan.

MARTIN, RALPH P. (1987) Philippians, Grand Rapids, IVP.

Brief on regrets (Sermon)

Nov 11, 2007

Once again I review the notes from a sermon from Grace Baptist Church and provide the link to the sermon, above.
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Spiritual Depression #4: Regrets

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What causes spiritual depression? A great many things do. Some are in the future, others in the present, but the most common causes-and the hardest ones to cure-are in the past.

This is because the present and the future are open to us. Today's problem may be gone tomorrow. And the future things I fear so much may not happen at all. The past, however, is fixed and unchangeable.

These are wise words. I have noted online that I consider myself finite and sinful. Theologically, this will mean that I have thoughts, acts and actions that have occurred or not occurred, in my life, that would be mistakes, and at times, even sins.

I can at times, not think of the right thing to do because of my sinful nature and tendencies...

A corrupted fallen nature (Genesis 3, Romans, Galatians) means my nature and universally, human nature, is not perfect and holy. The atoning and resurrection work of God the Son, Jesus Christ, applied to believers remedies this nature and the sinful choices that result, through sanctification is this present realm and eventual resurrection (1 Corinthians 15) to finite perfection, and the restoration of creation (Revelation 21-22).

Examples:

1 Corinthians 15:3-5 New American Standard Bible (NASB) 3 For I delivered to you [a]as of first importance what I also received, that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He was raised on the third day according to the Scriptures, 5 and that He appeared to Cephas, then to the twelve. Footnotes: 1 Corinthians 15:3 Lit among the first

Romans 5:6-10 New American Standard Bible (NASB) 6 For while we were still helpless, at the right time Christ died for the ungodly. 7 For one will hardly die for a righteous man; [a]though perhaps for the good man someone would dare even to die. 8 But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. 9 Much more then, having now been justified [b]by His blood, we shall be saved from the wrath of God through Him. 10 For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved [c]by His life. Footnotes: Romans 5:7 Lit for Romans 5:9 Or in Romans 5:10

Michael Phillips sermon continued...

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Or in I did what I did or I didn't do what I didn't do, and now what's done cannot be undone and what was left undone cannot be done. Dwelling on the failures of the past is a major cause of depression. 

Some of these failures are sinful, and they produce guilt. We talked about this last week, and I won't rehash it. But there's another kind of failure. It is caused-not by sins, but by mistakes-and it produces-not guilty feelings, but regrets. This is the topic of today's sermon: Regrets as a cause of spiritual depression-and how to get rid of them.

It is better to repent of sin, and in the gospel work of God the Son, Jesus Christ, embrace the atoning and resurrection work applied to the chosen believer (Ephesians 1)  by grace through faith (Ephesians 2).

I repent of mistakes too, as in anything that hinders an effective, good life for me.

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God has planned your life-including the mistakes. Many verses can be cited to this effect, but the one I like best is Ephesians 1:11. It says believers are- Predestined, according to the purpose of Him who works all things according to the counsel of His will. 'Predestined' simply means God has an eternal plan for His People, and that it cannot be hindered because it includes every last detail (showing God's wisdom) and is backed by His Almighty and Irresistible Power. Your mistakes are part of the plan. How they fit in, I do not know and will not guess. Submit to the Word of God and to its mystery.

Being regenerated in Christ (Titus 3, John 3) there is a future, even with present mistakes and sins. Everlasting life is what needs to be embraced. Rather than dwell on mistakes and worse, sins of the past, it is better to prayerfully ask God, for better and that I (we) can do better.

CRANFIELD, C.E.B. (1985)(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.

God is not evil

Conwy Castle 2001

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

I received fifty each, completed of Anglicans and Baptists who have attended a post-secondary denominational college, University or seminary, or are members of one of those denominations who have studied religion at a post-secondary level.
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Statement four:

The fourth statement was perhaps the most controversial. God wills evil for the greater good.

I do take this viewpoint, and I am in agreement with the writings of John Calvin on this matter within The Bondage and Liberation of the Will, as well as in Institutes of the Christian Religion.

I am not stating that God sins in any way by willing evil for the greater good, nor does he force people or fallen angels to sin. People sin by nature and choice, and God uses this evil for the greater good. Since he is infinite and dealing with finite creation, all things work under the subjection of his will and I humbly, and without complete understanding, state that he manages the Universe in a far more controlled manner than to simply allow evil to take place.

By not preventing all evil, and by using it for the greater good, he is in a sense willing it. The difference between God’s will and the sinful will when evil takes place, is that God’s will and motives alone remain pure and consistent within God’s good purposes.

The idea of human free will alone does not demonstrate why God has to allow evil, as opposed to willing it. I do believe that human beings require a certain level of freedom to choose or reject God, but God could have prevented evil’s existence by not creating angels and then human beings. God knew there would be a fall, and in a sense willed the results of that fall by not preventing it from taking place, but it was within his right to have evil flourish in his creation for a time until the Kingdom of God culminated.

It must be stated again that God did not coerce human beings into sinning and thus causing the fall, but he knew that this fall would take place and did not willingly prevent it. It can be deduced that God thought the evil and suffering in a corrupted creation, willed in sinful disobedience, was a tolerable situation for a time. Jesus Christ would, through his work, restore that creation and culminate a Kingdom of God filled with resurrected human beings who had experienced evil, and now through the Holy Spirit willingly rejected evil completely.

There are, as well, many instances in our creation where God could have prevented evils from taking place, for instance the American bombings of September 11, 2001. Some may argue that God must allow human free will and that is why these events took place. However, God could have prevented this from taking place, as it can be shown that many evils are prevented and certainly God would have his hand in this.

Many times evil plans are thwarted, such as Nazi Germany’s plans to conquer Europe. In that case, Adolph Hitler’s free will was not allowed to completely flourish. It was not that God forced Hitler to think differently, but rather the Fuhrer’s plans were defeated by the Allies.

I do not think free will is the ultimate answer in the matter of the problem of evil, rather it is largely God’s will that determines what will ultimately take place, at the same time not forcing his creation to sin against him. This sin is achieved by people who are in the sinful biological line of Adam and Eve, and thus possess sinful nature which leads to sinful choices. This is not hard determinism on God’s part. God has an ultimate plan, and some sinful actions will take place within the plan and some will not. I grant, that in this sense, God allows all to sin against him but their wills are always under the authority of God’s ultimate will, who can thwart sinful plans as he chooses.

With Anglican 10% agreed, 18% were not certain, 72% disagreed. With Baptists 20% agreed, 6% were not certain, 74% disagreed.

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

The survey results and graphs do not exhaustively reflect the statistics, but I only presented the most relevant results. Two-hundred thirteen persons from various Christian churches worldwide were surveyed.

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

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.

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

August 10, 2019

For both my British, MPhil and PhD theses, I was required within empirical and practical theology to create related questionnaires and compile surveys. This was required largely, for the sake of originality. At my verbal, viva, it was implied by reviewers that my theological and philosophical work was creative and had originality as well.

Questionnaire propositions have academic value, but do not provide context. I was not able to explain within, differences between hard determinism, soft determinism/compatibilism and incompatibilism, which is associated with libertarian free will.

I reason that with both questionnaires, many readers viewed it as illogical and contrary for God to will and/or cause evil, because God, by ontological nature, cannot be evil and is not evil. But, my British works explained (explain) what is actually meant, as do website articles using content from both theses. God is holy and perfectly good by nature.

If these readers could have read my finished MPhil and PhD documents, the results would be more balanced in regard to questions where God wills and/or causes evil.

Below are two of my links with more explanation of hard determinism, soft determinism/compatibilism and incompatibilism and libertarian free will.

1 Peter 1:14-16 New American Standard Bible (NASB)

14 As [a]obedient children, do not [b]be conformed to the former lusts which were yours in your ignorance, 15 but [c]like the Holy One who called you, [d]be holy yourselves also in all your behavior; 16 because it is written, “You shall be holy, for I am holy.” See Exodus 3, Exodus, Leviticus, Deuteronomy and the Pentateuch, for examples in the Hebrew Bible/Old Testament.

June 18 2017

August 31, 2006

Better humans through science

Conwy Castle 2001

Better humans through science

Reasons To Believe Newsletter, July/August 2019, Covina, California.

In this issue sent to my regular mail, it presents an article by Joe Aguirre entitled, Ready for a Posthuman Future?

It discusses a new book, Humans 2.0 by Fazale Rana and Kenneth Samples.

The article describes transhumanism as a 'philosophical movement with religious overtones that advocates for the transformation of humans through the use of technology to correct our biological flaws and redesign humans for the technological age.' (2).

This approach is reasoned to use science and technology to bring an end to human suffering and to assist with human development and flourishing. To bring about a utopia. (2).

The article supports the development of biotechnological advances. (2).

I support these.

The article warns however that transhumanism  can serve as a quote 'counterfeit gospel'. (2).

This is a reasonable premise.
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Related edited comments from my PhD May 30 2013

I can accept that science must use natural and not supernatural means and is clearly often a discipline with different methods than biblical studies, theology or philosophy. One should not expect scientific method to be religious in nature. God is revealed in Scripture to be spiritual in nature as described in John 4:24, therefore God could never be proven to exist through the empirical, scientific testing of matter. Science is therefore a discipline outside of the realm of the supernatural.

Science has made discoveries that have assisted humanity and has helped persons understand many realities.  I embrace science.

My Reformed perspective deduces that human corruption cannot be entirely corrected scientifically but human beings are changed permanently to avoid evil only by the completed regeneration and resurrection work of God. Such as the eventual resurrection of those in the Christian Church (1 Corinthians 15, 1 Thessalonians 4). And the culminated Kingdom of God (Revelation 21-22).

I reason that scientific progress has helped humanity tremendously to live better quality lives, but human beings are capable of committing as grotesque and intense evils as ever in the twenty-first century. This is so, in my view, because scientific knowledge has not as of yet, been able to change the essential nature of human beings.

Even if science, through something such as transhumanism, could perfect the physical nature of persons to avoid evil actions, assuming for the sake of argument human beings have a spirit, it needs to be considered if materially based science could perfect the human spirit as well to avoid all wrong actions. This would appear doubtful.

Therefore the need for the regeneration and resurrection power of the triune, biblical God, that is infinite, eternal and omnipotent is required to restore humanity. To improve everlasting humanity from finite imperfection to finite perfection.
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Scientism

Forms of transhumanism, or at least, worldviews that heavily emphasize scientific premises and conclusions, at the expense of others, may risk scientism in approach. I am not being dogmatic here connecting transhumanism and like with scientism, in every case.

Blackburn Scientism: A pejorative term for the concept that only the methods of natural science and related categories form the elements for any philosophical or other enquiry. Blackburn (1996: 344).

From Oxford Dictionary Scientism: 1 a a method or doctrine regarded as characteristic of scientists b the use of practice of this. 2 often derogatory, an excessive belief in or application of scientific method. Oxford (1995: 1236).

A person and/or worldview, holding to scientism may abandon the need for a contextual evaluation of Scripture and the revealed word of God in regard to origins and creation; instead embracing scientific explanations alone. Academic disciplines such as biblical studies, theology and philosophy of religion, may be viewed as not significantly providing premises and conclusions that provide knowledge.

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

Reasons To Believe Newsletter, July/August 2019, Covina, California.

THE CONCISE OXFORD DICTIONARY (1995) Della Thompson (ed.), Oxford, Clarendon Press.

The Babbler

Conwy Castle 2001

Dec 08, 1999

Another good and thoughtful sermon from Pastor Michael Phillips from Grace Baptist Church in California:

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TEXT: James 1:26 SUBJECT: Baxter on the Tongue #6

Richard Baxter was an English Puritan: (12 November 1615 – 8 December 1691)

James 1:26

New American Standard Bible (NASB) 26 If anyone thinks himself to be religious, and yet does not [a]bridle his tongue but deceives his own heart, this man’s religion is worthless. Footnotes: James 1:26 Or control

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This means a babbler is quite a bit like a lazy man. Most lazy men don't lie around all day. They're very busy--busy doing nothing! That's what a babbler does...

Baxter is not saying, "Analyze every word that comes out of your mouth". That's not possible or desirable. Rather, he's saying, "Don't get into the habit of going on and on and on".
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I am generally pretty quiet and not a babbler. There would be of course, other imperfections I would need to struggle with, in God's grace. But along with the Book of James, I do live by Proverbial concepts in regard to speech and talk. In this I hope to be less tempted to babble.

Two examples...

Proverbs 10:19: New American Standard Bible (NASB) 19 When there are many words, transgression is unavoidable, But he who restrains his lips is wise.

Proverbs 21:23: New American Standard Bible (NASB) 23 He who guards his mouth and his tongue, Guards his soul from troubles.

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From there, Baxter goes on to give several examples of vain speech.

1.Random talk. 

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The star of it was in another movie which they have to discuss too. 

To me this reads as 'unimportant talk'. Regardless of a topic, for myself personally, I hope and pray for meaningful speech and conversation.

2.Hair splitting.

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This is a big problem with people who take doctrine seriously. 

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But little things matter less than big things!

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The believer who's always going off about some trifle or arguing over every little word someone else uses, is a babbler!

Phillips here seems to me, is stating that the babbler, in error, often prioritizes little things over big things. Also in agreement with Phillips from previous sermons reviewed, related,is a problem of biblical Christians that prioritize their secondary doctrines to the exclusion, on various levels, of biblical Christians that disagree on those secondary issues.

3.Long-Windedness.

Some pastors should take note. I like Phillips' shorter sermon/lectures. In my personal opinion, many sermons extant today are too repetitive.

4.Wasteful talk. 

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Think of celebrity gossip--Who's dating whom, and so on. It doesn't matter! Most TV talk is this way. "Who shot J.R.?" It doesn't matter!

I reason this strongly connects to 1. Random Talk. I view both as 'unimportant talk'.

5.Excessive joking.

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Baxter is not against joking; not against funny stories; not against laughing. But we mustn't overdo it. Proverbs 25:16 gives the principle, "Have you found honey? Eat only as much as you need, lest you be filled with it and vomit!"

A wise person knows when to be serious, when to be sad, and when to be funny.

6.Stupid talk.

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Giving opinions on topics you haven't considered. And so on.

A man's got to know his limitations - Magnum Force (1973).

MARTIN, CHARLES G (1986) 'Proverbs' in The International Bible Commentary, Grand Rapids, Zondervan.

September 16 2015

Brief on divine omnipotence and holiness

Facebook Graffiti 2009  (There).

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

For my MPhil surveys, I received fifty each, completed of Anglicans and Baptists who have attended a post-secondary denominational college, University or seminary, or are members of one of those denominations who have studied religion at a post-secondary level.

Statements two and three:

2. God is omnipotent.
3. God is perfectly holy.

These statements had to do with whether or not one believed that God was omnipotent and perfectly holy. Logically (Reasonably), once one believes that God is infinite, then he or she will very likely believe that God is omnipotent and holy beyond measure.

It is not a surprise then that 92% of Anglicans stated that God was omnipotent with 8% not certain, and that 100% of Baptists agreed that God was omnipotent. As well, 100% of each denomination believed that God was perfectly holy.

MPhil 2003

2. God is omnipotent.

May 20 2013 Omnipotence

Cited

Baptist and Reformed theologian Millard Erickson writes that God cannot do any arbitrary thing he desires, as he can only accomplish what is logical and not illogical and contradictory. Erickson (1994: 277) Erickson also reasons, interestingly, that God cannot undo the past,although he may take away the effects and memory of it. Erickson (1994: 277) God cannot logically violate his own nature or fail to live up to a promise. Erickson (1994: 277).

Otto Weber suggests God has unlimited capacity and unrestricted will. Weber (1955)(1981: 440). God is unrestricted in what he determines within self and outside of self. Weber (1955)(1981: 440).

Presbyterian theologian John M. Frame admits the term omnipotence is not in Scripture,[12] but reasons the concept is Biblical. Frame (2002: 515). He deduces that based on the Bible, it is impossible for anything to occur outside of what God has willed to happen. Frame (2002: 515).

August 1, 2019

God is infinite, eternal and spirit (John 4: 24, God is spirit) and does not have finite nature and finite attributes. God in the incarnation, as in God the Son, did take finite, human attributes. But these do not mix with God's infinite nature and attributes.

Therefore, in regard to an objection I have come across in my PhD thesis:

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

God in spirit cannot technically ride a bicycle, but could make a bicycle move as if ridden.

God the Son, as God incarnate, could ride a bicycle.

3. God is perfectly holy.

Holy November 30 2016

Cited

Concerning the idea of God being holy, Stanley J. Grenz, David Guretzki and Cherith Fee Nordling (1999) write the term holy is a Biblical idea, generally meaning to be set apart. Grenz, Guretzki, and Nordling (1999: 60). It is described of God who is set apart from his creation, pure from any of the evil within it. Grenz, Guretzki, and Nordling (1999: 60).

I would suggest, from a Reformed perspective, what God allows as an omnipotent being, he therefore wills, but remains moral and holy in nature. This is a compatibilistic, yet Biblical model. Divine motivation remains holy and perfectly good.

As noted in recent entries...

God's part in human problems of evil and suffering were the focus of my European, British, MPhil and PhD theses. God's part in evil and suffering, although God remains infinite, eternal, perfect, holy and good. Being almighty implies infinity and without finity and/or faults related to finity. If God was infinite and contrary to my biblical theology, both good and evil; in my view evil would not be evil at all.
---

Divine holiness and perfection is implied, theologically and philosophically.

As well in biblical terms, God is called holy.

Biblical examples:

1 Peter 1:14-16 New American Standard Bible (NASB) 14 As [a]obedient children, do not [b]be conformed to the former lusts which were yours in your ignorance, 15 but [c]like the Holy One who called you, [d]be holy yourselves also in all your behavior; 16 because it is written, “You shall be holy, for I am holy.”

See Exodus 3, Exodus, Leviticus, Deuteronomy and the Pentateuch, for examples in the Hebrew Bible/Old Testament.

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. 

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. 

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.

FRAME, JOHN M. (1999) ‘The Bible on the Problem of Evil: Insights from Romans 3:1-8,21-26; 5:1-5; 8:28-39’, IIIM Magazine Online, Volume 1, Number 33, October 11 to October 17, Fern Park, Florida, Third Millennium.

FRAME, JOHN M. (2002) The Doctrine of God, P and R Publishing, Phillipsburg, New Jersey. 

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. 

WEBER, OTTO (1955)(1981) Foundations of Dogmatics, Volumes 1 and 2, Translated and annotated by Darrell L. Guder, William B. Eerdmans Publishing Company.