Tuesday, July 28, 2020

Sentimental theology: Theology matters and so does philosophy

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Sentimental theology: Theology matters and so does philosophy

July 28, 2020 article, edited for an entry on academia.edu on August 24, 2022.

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Preface

Admittedly, some religious worldviews, accept the bible, but with differing non-orthodox, non-traditional, interpretations. However, biblical studies, theology (religious philosophy within the bible), philosophy of religion (religious philosophy outside the bible) are legitimate academic disciplines as are, for example, science, mathematics and psychology. Without being an intellectual snob, the general ignorance of religious studies in the western world, significantly negates the establishment of well-reasoned, rational, worldviews.

Sentimental theology/philosophy 

Scientifically and empirically, by use of the senses, it appears that human beings die and all that is left are physical remains. Some religions and religious persons believe in an existence of the human spirit that exists after death. In the media, and at funerals it is said sometimes that the person that has passed away has gone to a better place. This is speculative, assumed and hoped for, since the departed was usually and seemingly a good person, humanly speaking. 

To be clear, I am not trying to be uncaring, without compassion, or mean here. I am attempting to be reasonable and rational.

This appears to be sentimental theology, and by that I mean theology that is primarily driven by feelings, that is speculative and lacks a significant use of reason that can be supported by historically based religious revelation. It is not backed by documented, religious history. Please note, I am not stating that all theological speculation is lacking the significant use of reason. The naturalist can dismiss this sentimental theology on empirical grounds. If the Scripture is not considered, this type of approach may be more accurately described as sentimental philosophy. 

Simon Blackburn defines naturalism as generally a view that nothing resists explanation from methods of natural sciences. A naturalist will therefore, (in many cases, my add) be opposed to the concept of mind-body since it allows for the possible explanation of human mental capacity outside of science. Blackburn (1996: 255). 

Henry Clarence Thiessen explains that naturalists reject the idea of God and view nature as self-sufficient and self-explanatory. Thiessen (1956: 32). A Christian theist such as myself can reason that the person that has died was morally imperfect as we all are, was part of, and affected by, the problem of evil, did not receive direct communication from God normally, and likely not at any point, prior to death. From this there is not an obvious reason to realistically, and reasonably assume that a person that has passed away goes to a better place within a speculative theistic model which lacks historically based religious revelation. 

Within a speculative theistic model, I would reason that if a person lives an earthly temporal life apart from direct communication with God, within moral and ethical imperfection, then it is reasonable to assume that if God does grant everlasting life, it will not be some type of heaven in God’s presence, and therefore not necessarily a better place. Biblical Christianity is not dependent on sentimental theology. 

Millard Erickson writes that natural theology deduces that God can be understood objectively through nature, history, and human personality. Erickson (1994: 156). But, it should be stated that although natural theology can perhaps bring a person to a limited knowledge of God, it does not provide revealed information concerning salvation or everlasting life for human beings.

In a similar way, the study of philosophy of religion may produce true premises and a conclusion, for a logical, sound argument or just reasonable propositions, in regard to God and religion. But as it is outside of Scripture, it does not provide scriptural revelation that explains salvation. Erickson explains that Biblical revelation views God as taking the initiative to make himself known to followers. Erickson (1994: 198). This would be a more effective way than natural revelation as God reveals personal things about himself through his prophets, apostles, scribes, and of course Jesus Christ, who is both God and man. It can be reasoned that this revelation is documented in the Bible with persons that are historical and not mythological. 

Thiessen writes that God revealed himself in the history of ancient Israel. Thiessen (1956: 33). God is presented as personally appearing to chosen persons in the Hebrew Bible through dreams, visions and directly. Thiessen (1956: 34). Thiessen explains that miracles were also noted to occur within the Hebrew Bible, miracles being unusual events that were not a product of natural laws. Thiessen (1956: 35). 

The Hebrew Bible and New Testament present historical persons that experienced the supernatural God and supernatural occurrences. Some will accept the historicity of these persons, but deny the supernatural aspects of the Bible, but according to the New American Standard Bible presented by Charles Caldwell Ryrie and the Lockman Foundation, approximately 40 authors wrote the Biblical texts over a period of approximately 1600 years. Ryrie (1984: xv). Not all these persons knew each other and yet spoke of the same God that revealed himself progressively over time. 

The atoning work and resurrection of Christ was documented and discussed by several historical authors within the New Testament and through this work everlasting life is provided to followers of Christ. The book of Revelation describes the culminated Kingdom of God in Chapters 21-22. 

The New Testament provides information about the historical Jesus Christ and his followers in historical setting and this gives much more credibility for theology concerning the concept of life after death in the presence of God, than does sentimental theology which denies or twists the concepts of Scripture in order to fit some type of speculative theistic hope for everlasting life which is devoid of the significant use of reason and revelation. Without revelation that is legitimate, religious history, there is not convincing evidence for believing that God will provide a departed person with meaningful everlasting life, outside of revelation from God explaining by what means he would bring a person that has passed away into his presence forever, and/or place them in a better place. 

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I know, I look like a 'crook'. I probably said goodbye to Mom, in this realm
for the last time, this afternoon. She is not alert as dementia has
taken its toll. Would sentimental theology/philosophy ultimately really solve
any problems here?


           
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