Monday, August 30, 2021

PhD: Twitter quote 99-Thank you sir, but I am not looking to decapitate a bloke, just to defend myself

PhD: Twitter quote 99

Preface

I resided in this area of Gorton for about eight months. This was my second of three locations in Greater Manchester where I lived. 

I studied for a very short time at the University of Manchester (ungraded) before finishing my MPhil/PhD theses degrees through the University of Wales. I started my Wales, MPhil work while living in Burnage, Manchester and then finished my degrees from my present desk here in Maple Ridge, British Columbia.

I studied @ Wales, Lampeter, University of Wales, Trinity Saint David, campus, three times. I enjoyed staying in Wales.

Image 1: Inkl photo: Hyde Road Bridge, Gorton, Manchester. I used to walk on the left (sidewalk) there. One day after church I did a three hour walk, with some side journeys, from church in Didsbury to back home in Gorton (1.5 hour walk). I could still do that easily, by the way. It helps having toenails removed, but I digress and shall spare you the details.

Image 2: St. James Church (1871), Gorton, Manchester, England.  From the official website. 

I walked past that church many times. I enjoyed viewing the Church from my flat's window and pondered on the years of history. I wondered about all the various people that had attended.

Gorton was a working class area with some nice parks nearby, a fantastic local butcher shop with UK grass fed beef and an excellent grocer with fruit from Spain and France. I will state once again that I thought the food in England at that time was mainly excellent. This contrary to many opinions.

A neighbour in a nearby building was beaten to death, tied to a chair, with reportedly nothing stolen and the door to his flat left open. The owner of the grocery store stated that when he first heard the news, he thought it might be me that was the victim. I think I was expected to be an undercover 'copper'. I had been accused of this at least once, perhaps twice. I did get in more trouble in my two year stay in Manchester than in the rest of my life. See my archives for the bottle incident on my second Blogger website.


I was burgled at my first residence @ Crumpsall and while back in Canada, temporarily, and had my computer taken which I needed to do my academic work. I moved to Gorton and once again, while in Canada, temporarily, and was again burgled, but this time the kind Bobby Singh was storing my goods. I still own the custom Windows XP, PC that Bobby Singh made for me, as it is my old games back-up computer. 

A good friend's Dad, a retired police officer, suspected my landlord from both Crumpsall and Gorton, was the burglar. I have no firm opinion...

Apparently, while I lived in Gorton, an elderly lady down the road was killed with a screwdriver in her home...

Eventually, I went into a downtown Manchester weapons shop looking for some legal protection. The first thing I was offered was a samurai sword, I declined. (Paraphrased) Thank you sir, but I am not looking to decapitate a bloke, just to defend myself.

Reading this, I have actually lived a pretty interesting life.
---

PhD: Twitter quote 99

Twitter version

Scientific progress has helped humanity tremendously to live better lives, but humanity is still capable of committing  grotesque & intense evils.


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

I reason that scientific progress has helped humanity tremendously to live better quality lives,[1] but human beings are capable of committing as grotesque and intense evils as ever in the twenty-first century.[2] 

[1] Krikorian (1944)(2007: 1).

[2] For example, nuclear technology has made nuclear weapons possible since the 1940s and there are nuclear weapons in the world which can do tremendous damage to humanity on a large scale within a few hours.

archives: 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.

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

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

BLOESCH, DONALD G. (1987) Freedom for Obedience, San Francisco, Harper and Rowe Publishers. 

FRANCIS, LESLIE J. and Practical Theology Team (2005) ‘Practical and Empirical Theology’, University of Wales, Bangor website, University of Wales, Bangor. 

DUBRAY, C.A. (1911)(2007) ‘Naturalism’ in New Advent: Catholic Encyclopedia, New York, Robert Appleton Company. 

GANZEVOORT, R. RUARD (2004)(2005) ‘Van der Ven’s Empirical/Practical Theology and the Theological Encyclopedia’, in Hermans, pp.53-74, C.A.M. & Moore M.E. (eds), Amsterdam. 

HEIMBROCK, HANS-GUNTER (2005) ‘From Data to Theory: Elements of Methodology in Empirical Phenomenological Research in Practical Theology’ in International Journal of Practical Theology, Volume 9, December, Berlin, Walter D. Gruyter. 

KLEIN, WILLIAM W. CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing. 

KRIKORIAN, K. (1944)(2007) (ed.), Naturalism and the Human Spirit, New York, Columbia University Press, in Stanford Encyclopedia of Philosophy, Stanford University. 

PETERS, KARL, E. (1992) ‘Empirical Theology in the Light of Science, in The Journal of Religion and Science, Volume 27 Issue 3 Page 297-325, September, Oxford, Zygon, Blackwell Publishing. 

SIRE, JAME W (1975) The Universe Next Door, Downers Grove, Illinois, InterVarsity Press. 

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

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

Wednesday, August 25, 2021

Change of You Tube channel

Change of You Tube channel

Image: Io GuédéAbsolument Surréaliste March 16 2021 

My You Tube channel connected to this Google/Blogger account and this website Dr. Russell Norman Murray has been 'overrun' by my other interests. I removed my name as that You Tube account, title, although I am still the administrator and post all the content.

Therefore, I am in the process of posting second versions of my academic videos for my other You Tube channel, which is connected to Google/Blogger and my second website Satire Und Theology

You Tube limits the amount of posts per day, so I am in process.

To be blunt, my audio/video posts are not a top priority. I am not seeking subscribers, per se, which is pretty obvious considering my current numbers. It seems easier for a reader to skim my writing as opposed to skimming my writing and listening to a less than three minute audio post. I can relate for the need to skim academic work (accurately) having completed my degrees.

My good friend and friendly neighbour keeps telling me again and again he would like me to try to be like N.T. Wright, online, but I am not famous like  N.T. Wright. 

I am also not willing to work through the many hassles of having comments on You Tube. My academic and philosophical views will cause some disagreements and arguments within the Christian community, the secular world and other worldviews. I am a good debater, but simply do not have the time to 'waste' on extended debating and have very little patience for dealing with online abuse in the comments on You Tube. I view this as a WOT= waste of time.

So comments are turned off.

I am however, not dodging discussion. With the second versions of my You Tube articles, and new videos, there will be links (where I remember to add) to the original Blogger articles where the video is presented and public Blogger comments can be made. I am willing to debate respectfully, but I do prefer having moderation control on Blogger. This as opposed to much less moderation control on You Tube, where, for example, according to one of the 'Red Pill' You Tube content creators I listen to, You Tube actually debates some of the comments. You Tube link below...


There is also a comments option on the Facebook Business Page version of my Blogger articles: Russell Norman Murray, PhD  

I think I am going to end the In Three Minute articles and at times post an audio/video presentation without that time restriction.

Sunday, August 22, 2021

PhD: Twitter quote 98

PhD: Twitter quote 98

Last evening: Colourized


A footnote from my PhD thesis>>> 

Thiessen from examining Scripture reasons that the evil acts of creatures are under the control of God. Thiessen (1956: 183). Henry (1983: 282). Blocher (1994: 84).

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

Saturday, September 19, 2020 PhD Full Version PDF: Theodicy and Practical Theology 2010, Wales TSD 

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

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

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

ERLANDSON, DOUG (1991) ‘A New Perspective on the Problem of Evil’, in Doug Erlandson PhD Philosophy, Reformed.org, Orange County, Covenant Community. 

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.

FERRAIOLO, WILLIAM (2005) ‘Eternal Selves and The Problem of Evil’, in Quodlibet Journal, Volume 7, Number 2, April-June, Evanston, Illinois, Quodlibet Journal.Church of Orange County. 

FLEW, ANTONY, R.M. HARE, AND BASIL MITCHELL (1996) ‘The Debate on the Rationality of Religious Belief’, in L.P. Pojman (ed.), Philosophy, The Quest for Truth, New York, Wadsworth Publishing Company. 

FLEW, ANTONY AND A.MACINTRYE (1999) ‘Philosophy of Religion’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

HASKER, WILLIAM (1989) God, Time, and Knowledge, Ithaca, Cornell University Press.

HASKER, WILLIAM (1993) ‘C. Robert Mesle, John Hick’s Theodicy: A Process Humanist Critique’, in Philosophy of Religion, Volume 34, Number 1, pp. 55-56. Dordrecht, Netherlands, Philosophy of Religion. 

HASKER, WILLIAM (1994) ‘Can Philosophy Defend Theology?’, in Faith and Philosophy, Volume 11, Number 2, April, pp. 272-278. Wilmore, Kentucky, Asbury College. 

HASKER, WILLIAM (2000) ‘The Problem of Evil in Process Theism and Classical Free Will Theism’, in Process Studies, Volume. 29, Number 2, Fall-Winter, pp. 194-208. Claremont, California, Religion Online. 

HASKER, WILLIAM (2003) ‘Counterfactuals and Evil’, in Philosophia Christi, Volume 5, Number 1, pp. 235-249. La Mirada, California, Biola University. 

HASKER, WILLIAM (2003) ‘Is Free-Will Theism Religiously Inadequate? A Reply to Ciocchi’, in Religious Studies, Volume 39, Number 4, December, pp. 431-440. Cambridge, Cambridge University Press. 

HASKER, WILLIAM (2007) ‘Peter van Inwagen, The Problem of Evil’, in Notre Dame Philosophical Reviews, Notre Dame, Notre Dame Philosophical Reviews.

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

LINDSLEY, ART (2003) ‘The Problem of Evil’, Knowing & Doing, Winter, Springfield, Virginia, C.S. Lewis Institute. 

MACKIE, J.L. (1955)(1996) ‘Evil and Omnipotence’, in Mind, in Michael Peterson, William Hasker, Bruce Reichenbach, and David Basinger (eds.), Philosophy of Religion, Oxford, Oxford University Press. 

MACKIE, J.L. (1971)(1977)(2002) ‘Evil and Omnipotence’, in The Philosophy of Religion, in Alvin C. Plantinga, God, Freedom, and Evil, Grand Rapids. Wm. B. Eerdmans Publishing Company.

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

PETERSON, MICHAEL (1982) Evil and the Christian God, Grand Rapids, Baker Book House. 

PETERSON, MICHAEL (1982) Evil and the Christian God, Grand Rapids, Baker Book House.

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. 

PLANTINGA, ALVIN C. (2000) Warranted Christian Belief, Oxford, Oxford University Press.

POJMAN, LOUIS P. (1996) Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company.

SWINBURNE, RICHARD (1998) Providence and the Problem of Evil, Oxford, Oxford University Press. 

WINQUIST, CHARLES E. (1987) ‘Re-visioning Ministry: Postmodern Reflections’, in Lewis S Mudge and James N. Poling, Formation and Reflection: The Promise of Practical Theology by Lewis S Mudge and James N. Poling, Philadelphia, Fortress Press.

Friday, August 20, 2021

The Orthodox Study Bible: Brief on Colossians-Author/Paul as Author

The Orthodox Study Bible: Brief on Colossians-Author/Authorship

Preface

I placed a version of this article on academia.edu for February 4, 2024.

This is the third article within this non-exhaustive Colossians review. There are several reviews of this scholarly book and bible, overall, on this website from my Reformed, non-Orthodoxy, perspective.

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

Author/Authorship

Quoting the Orthodox Study Bible:

'All early testimony credit Paul with the authorship of Colossians. Some of the vocabulary is unusual for Paul because he is combating first-century Gnosticism using its own terminology--thereby deepening his own understanding of Christ.' (461).

Reading the text

I began recently listening to Colossians online, the King James Version (KJV), which I realize is similar, but not identical to New King James Version (NKJV) bible that is used by this Orthodoxy text. I then read the biblical text and consulted scholarship, some of which is cited within the articles linked below.

While submitting to the credentials of modern scholarship, as N.T. Wright documents the issue of authorship is debated. Wright explains that 'scholarly opinion is by no means unanimous on the point.' (31). He further opines that 'There is not even agreement on where the weight of argument must lie if the issue is to be settled.' (31). As noted previously in this series, Pauline authorship is not essential for Colossians to be within the biblical canon with the historical and present Christian Community. Pauline authorship is not a significant, emotional, position for me as a scholar, to be clear.

To me a plain reading, and consulting scholarship, demonstrates that the Apostle Paul is reasonably, historically, considered the author, in agreement with the Orthodox Study Bible. 


Colossians 1: 1

Citing for emphasis 

1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother,

Colossians 1: 23

23 if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard, which was preached to every creature under heaven, of which I, Paul, became a minister.

'I, Paul'

Colossians 4: 18 1

18 This salutation by my own hand—Paul. Remember my chains. Grace be with you. Amen.

(See previous two related articles, linked) 

Colossians itself, indicates that Paul used a scribe to write most of Colossians.



I reason the Holy Spirit could inspire the Apostle Paul to write/dictate inspired, inerrant, scripture and allow the scribe, as there apparently was one in this case, to use his/her wording, in agreement with the Holy Spirit guided thoughts of the Apostle Paul. 

Paul was inspired by the Holy Spirit to provide Gospel, doctrine and biblical theology. I deduce, Paul is not necessarily informing a scribe, of every single Koine Greek word used. Although Paul would of course sanction the finished letter. I am reasoning out, non-dogmatically, how this process may have worked.

Reasonably, it is the Apostle Paul and not someone, within the Christian Community, claiming to be Paul as author. The text states it is the Apostle Paul and Timothy.  I have no better reason (s) to think it is someone claiming to be Paul on behalf of the Apostle. 

Colossians 4: 18 

18 This salutation by my own hand—Paul. Remember my chains. Grace be with you. Amen.

Briefly: Paul not as author

Wright does explain that 'there are several details of verbal usage which make Colossians stand out just a little from the undoubted Pauline letters.' (32). The style of Colossians is not the same as Romans and Galatians. (32). But to paraphrase Wright, the Apostle Paul did have one universal style of writing for his New Testament letters. (32).

Ashby explains that critics have two main arguments against Pauline authorship. (1452). 

1. The book's discussion of the Gnostic heresy which Paul critiqued negatively was actually a second and not first century issue. (32). But, Ashby dismisses this as a serious objection, as Paul was disagreeing with an early form of Gnosticism/gnosticism, (or perhaps gnostic thought) not the more developed version of the later period. (32). 

Again as mentioned earlier in the series: Klein, Blomberg, and Hubbard explain within Introduction to Biblical Interpretation that although gnosticism existed in the first century, it did not become a full-fledged philosophy until the second and third centuries. Klein, Blomberg, and Hubbard (1993: 382).

Browning again the Oxford Dictionary of the Bible, writes that gnosis, meaning knowledge, and gnosticism is a term used for 'a kind of religious speculation in vogue in the first two centuries CE'; the Church Fathers being hostile to it because of a perceived opposition to orthodox (Biblical, in context, my add) Christianity. Browning (1997: 151).

Ashby comments on the second objection... 

2. Mentions that there are changes in 'vocabulary and style' (in basic agreement with Wright) compared to other Pauline texts. (1452). But this is because Paul is 'adopting the very catch-words of his opponents.' (1452). This in agreement with Orthodoxy and this study bible under review, quoting it again...Some of the vocabulary is unusual for Paul because he is combating first-century Gnosticism using its own terminology--thereby deepening his own understanding of Christ.' (461).

References 

ASHBY, E G. (1986) 'Colossians' in The International Bible Commentary, Grand Rapids, Zondervan. 

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

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

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

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

GUNDRY, ROBERT (1981) A Survey of the New Testament, Grand Rapids, Zondervan. 

KLEIN, WILLIAM W., CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing. 

MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan. 

PAYNE. DAVID F.(1986) Jude, 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. 

The Greek New Testament (1993) Stuttgart, United Bible Societies.

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

WILSON, R. MCL (1999) ‘Gnosticism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd. 

WRIGHT, N.T., Colossians and Philemon, (1986)(1989), IVP, Eerdmans, Grand Rapids. 

Greek New Testament (scan)

Bible Hub: Colossians 4: 18

Colossians 4: 18

There is some textual disagreement. But all versions from my scan note paulou here is writing by his own hand. My 'The Greek New Testament' is also in basic agreement (696).

(The greeting (in the) own hand Paul)

o aspasmoV th emh ceiri paulou




Wednesday, August 11, 2021

The Orthodox Study Bible: Brief on Colossians-Author/Authorship

The Orthodox Study Bible: Brief on Colossians-Author/Authorship

Preface

Previously

Monday, August 09, 2021 The Orthodox Study Bible: Brief on Colossians-Author/Gnosticism archive search gnosticism 

This is the second article within this Colossians review. There are several reviews of this scholarly book and bible, overall, on this website from my Reformed, non-Orthodoxy, perspective.

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

Author/Authorship

Quoting the Orthodox Study Bible:

'All early testimony credit Paul with the authorship of Colossians. Some of the vocabulary is unusual for Paul because he is combating first-century Gnosticism using its own terminology--thereby deepening his own understanding of Christ.' (461).

N.T. Wright

On the issue of the authorship of Colossians, Wright explains that 'scholarly opinion is by no means unanimous on the point.' (31). He further opines that 'There is not even agreement on where the weight of argument must lie if the issue is to be settled.' (31). 

More from N.T. Wright in the next related article...

Wales

From my own academic background, I can opine that biblical and academic schools of thought develop and some followers within these schools of thought become rather dogmatic in his/her position. After finishing my MPhil research thesis only degree at the University of Wales, Bangor, now Bangor University, after a few months, I moved on to the University of Wales, Lampeter, now the University of Wales, Trinity Saint David (UWTSD), Lampeter campus, for my PhD research thesis only degree studies. Now to be clear, UWTSD was at the time very highly rated in the United Kingdom specifically for PhD thesis research in Theology. My work was equally within the academic disciples of Theology and Philosophy of Religion.

I have mentioned in my website work in the archives, how at the first meeting in 2004 at the Lampeter campus, in my mind, I was the only philosophical theologian/philosopher of religion in the entire group. From my theological perspective, as a group they seemed to be biblical scholars and some might have been biblical theologians, secondarily. Admittedly, they had academic credentials I did not have, and vice-versa. But, when I gave my short lecture on problems of evil, theodicy, free will and determinism, I faced many blank stares, and was instead asked questions in regards to biblical interpretation.

One kind PhD student from our group, was nice to enough to host me at Lampeter and opined that the Apostle Paul, definitely (rather dogmatically) did not write certain New Testament books accredited to him. All these texts, he stated (paraphrased) were inspired through God the Holy Spirit and still scripture, but written by an unknown associate (s) of Paul and credited to Paul. 

I opined, submitting to his scholarship in this area, that there was of course debate in regards to author and authorship, and that it could in some cases, be a scribe writing on behalf of the Apostle Paul. Paul is documented to have eye issues within the New Testament. 

Dr. Mike Bagwell


Cited 

'(We think Paul seldom wrote with his own hand … after this eye disease reached its peak! His huge Epistle to the Romans, by ancient letter standards, was written by another hand, though Paul dictated the words! “I Tertius, who wrote this epistle, salute you in the Lord.” Romans 16:22, in the Epistle’s very last paragraph! This Tertius must have been a “hired” scribe.)

(And even here in Galatians, when Paul “signs” this Letter at its end … he is forced to write in very large letters! Again evidence of failing sight! “Ye see how large a letter I have written unto you with mine own hand.” Galatians 6:12, the “letters of the alphabet being discussed, not the length of the Galatian “Letter,” which is relatively short by Paul’s standards.)'
---

From the New King James Version (NKJV( which is used by the Orthodox Study Bible

Romans 16:22

22 I, Tertius, who wrote this epistle, greet you in the Lord.

Galatians 6:11 

11 See with what large letters I have written to you with my own hand! (455).

Reasonably from the two New Testament examples provided by Dr. Bagwell, the Apostle Paul at times, at least, used a scribe or scribes. Certainly this must be considered in evaluating authorship.

Felix Just S.J, PhD (1999-2002, 2012)


Cited

'The seven “Undisputed Letters” (a.k.a. the “Authentic Pauline Letters”). These can be put into three subgroups chronologically: 

The Earliest Letter (ca. 50-51 AD): 1 Thessalonians 

The Middle Letters (mid 50's): 1 Corinthians, 2 Corinthians, Philippians, Philemon, Galatians 

The Latest Letter (ca. 57-58 AD): Romans About 95-99% of scholars today agree that all of these letters were actually written by Paul himself.' 

Cited 

'The six “Disputed Letters” (a.k.a. the “Deutero-Pauline Epistles”). 

For two of these, the scholarly divide is about 50/50 (that is, about 50% of scholars think they were written by Paul himself, while the other 50% think they are “pseudepigraphic” or written later by a follower of Paul): 

If 2 Thessalonians is authentic, Paul probably wrote it soon after 1 Thess (in order to correct some misunderstandings caused by 1 Thess itself), since it is so similar in form and content to 1 Thess.

If Colossians is authentic, Paul probably wrote it near the end of his life (after spending several years in prison), since the theology expressed in it is rather different from Paul's earlier letters. 

If either or both of these letters are pseudepigraphic, then they were probably written in the last few decades of the first Christian century. 

For the other four letters, about 80% of scholars think they were not written by Paul himself, but by one of his followers after his death: Ephesians is almost definitely a later expansion of Colossians, since they are so similar in structure and theology, but quite different from Paul's earlier letters; 

Ephesians was probably written to serve as a “cover letter” for an early collection of Pauline letters.

The Pastoral Epistles (1 Timothy, 2 Timothy, Titus) were most likely written late in the first century by some member(s) of the “Pauline School” who wanted to adapt his teachings to changing circumstances. 

Note: Judging a particular letter to be pseudepigraphic does not mean that it is any less valuable than the other letters, but only that it was written later by someone other than Paul.

All thirteen of the letters attributed to Paul are still considered “canonical”; all of them are still part of the Holy Bible and foundational for the Christian Church. 

Distinguishing the letters based on actual authorship, however, allows scholars to see more clearly the development of early Christian theology and practice. 

The so-called Epistle to the Hebrews is definitely not written by Paul, and is not even explicitly attributed to him. 

For centuries, many Christians counted it as the fourteenth work in the Pauline corpus, mainly because the epistolary ending mentions Timothy, Paul's closest associate (see Heb 13:23). 

However, contrary to all other letters and epistles, the opening of Hebrews does not name its author at all. 

In literary genre, therefore, Hebrews is not really a “letter”; rather, it is a “homily” (a scripture-based sermon).'
---




Evangelical and conservative pastors and scholars will tend to view Pauline authorship as legitimate for all the New Testament books concerned. The Grace Fellowship Church link cites GUNDRY, ROBERT (1981) A Survey of the New Testament, Grand Rapids, Zondervan.

Referencing the disputed texts with dates provided....

2 Thessalonians 50-51 Paul 
Colossians 61-62 Paul 
Ephesians 61-62 Paul
1 Timothy 63-64 Paul 
Titus 63-64 Paul 
2 Timothy 65 Paul

Canonicity within the Christian Church, the twenty-seven books contains the same basic Gospel and theology. Contrary texts have been weeded out by Church Fathers. This is why I can be in basic agreement with my colleague from Wales and the Catholic source that wrote:

'All thirteen of the letters attributed to Paul are still considered “canonical”; all of them are still part of the Holy Bible and foundational for the Christian Church. '
---

To be continued...

A version of this article was placed on academia.edu on 2024-01-28.

References

ASHBY, E G. (1986) 'Colossians' in The International Bible Commentary, Grand Rapids, Zondervan. 

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

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

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

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

GUNDRY, ROBERT (1981) A Survey of the New Testament, Grand Rapids, Zondervan.

KLEIN, WILLIAM W., CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing. 

MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan.

PAYNE. DAVID F.(1986) Jude, 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.

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

WILSON, R. MCL (1999) ‘Gnosticism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

WRIGHT, N.T., Colossians and Philemon, (1986)(1989), IVP, Eerdmans, Grand Rapids.

Monday, August 09, 2021

The Orthodox Study Bible: Brief on Colossians-Author/Gnosticism

The Orthodox Study Bible: Brief on Colossians-Author/Gnosticism

Edited for an entry on academia.edu on December 10, 2022

Preface

While listening to a King James Version (KJV) of Colossians online, which is reasonably close in content to the New King James Version (NKJV) used by the Orthodox Study Bible; I reasoned it would be interesting to review some of the perspectives on Colossians, from Orthodoxy and work at a series of articles.

This while I have already been chipping away at reviewing various sections of the Orthodox Study Bible on my academic website. Again my perspective is within the Reformed tradition.

I will not promise that I will deal with the standard scholarly issues. As more usual than not, I tend to deal with what I find interesting and this is prayerfully as the Lord leads. As usual in a Blogger format, this project will be non-exhaustive. 

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

Author

Quoting the Orthodox Study Bible:

'All early testimony credit Paul with the authorship of Colossians. Some of the vocabulary is unusual for Paul because he is combating first-century Gnosticism using its own terminology--thereby deepening his own understanding of Christ.' (461).

Gnosticism

archive search gnosticism 

Edited from previous versions with some new material

R. MCL. Wilson in the ‘Gnosticism’ entry in A New Dictionary of Christian Theology notes it is the term used to describe a religious movement that existed during the early Christian era. The gnosis was considered a special knowledge of God and the nature of humanity. This gnosis would provide a person with the power to be free from negative cosmic forces. Wilson (1999: 226). 

Klein, Blomberg, and Hubbard explain within Introduction to Biblical Interpretation that although gnosticism existed in the first century, it did not become a full-fledged philosophy until the second and third centuries. Klein, Blomberg, and Hubbard (1993: 382). 

British Philosopher, Simon Blackburn, with the Oxford Dictionary of Philosophy defines Gnosis from the Greek meaning knowledge. The root word is found in the words/concepts agnosticism, gnosticism, diagnosis, prognosis and the obsolete word for epistemology, gnoseology. Blackburn (1996: 159). In the academic discipline of theology, gnosis is noted by Blackburn to be considered higher knowledge of spiritual things, referencing claims of such knowledge within gnosticism. Blackburn (1996: 159). 

Browning again from Oxford, but this time the Oxford Dictionary of the Bible, writes that gnosis, meaning knowledge, and gnosticism is a term used for 'a kind of religious speculation in vogue in the first two centuries CE'; the Church Fathers being hostile to it because of a perceived opposition to orthodox (Biblical, in context, my add) Christianity. Browning (1997: 151). 

Gnosticism was a broad movement that did have influence over the Church, particularly in the second century states Grenz, Guretzki and Nordling. Gnosticism would emphasize the spiritual realm over the material realm which was considered evil, often claiming it needed to be escaped. Pocket Dictionary (1999: 56). 

Edward Moore, author, St. Elias School of Orthodox Theology, Internet Encylopedia of Philosophy: A Peer-Reviewed Academic Resource 

Cited

'Gnosticism (after gnôsis, the Greek word for “knowledge” or “insight”) is the name given to a loosely organized religious and philosophical movement that flourished in the first and second centuries CE. The exact origin(s) of this school of thought cannot be traced, although it is possible to locate influences or sources as far back as the second and first centuries BCE, such as the early treatises of the Corpus Hermeticum, the Jewish Apocalyptic writings, and especially Platonic philosophy and the Hebrew Scriptures themselves.' (Edward Moore)

Edward Moore listed sources 

Dillon, John (1977). “Numenius of Apamea” in The Middle Platonists (Cornell University Press). 

Filoramo, Giovanni. A History of Gnosticism, tr. Anthony Alcock (Oxford: Blackwell Publishers 1990, 1992). 

Hegel, G.W.F. “The Gnostics” in Lectures on the History of Philosophy, vol 2. “Plato and the Platonists,” tr. E.S. Haldane and Frances H. Simson (University of Nebraska Press; Bison Books Edition 1995). 

Jonas, Hans (1958, 2001). The Gnostic Religion: The Message of the Alien God and the Beginnings of Christianity (Boston: Beacon Press). 

Layton, Bentley (1987). The Gnostic Scriptures (Doubleday: The Anchor Bible Reference Library). 

Plato. Laws, tr. Trevor J. Saunders, in Plato: Complete Works, ed. John M. Cooper (Indianapolis: Hackett Publishing 1997). 

Plato. Timaeus, tr. Donald J. Zeyl, in Plato: Complete Works. 

Plotinus. The Enneads, tr. A.H. Armstrong, in 7 volumes (Harvard: Loeb Classical Library 1966). 

Ricoeur, Paul. The Conflict of Interpretations (Northwestern University Press 1974). 

Rudolph, Kurt. Gnosis: The Nature and History of Gnosticism, tr. Robert McLachlan Wilson (Edinburgh: T. and T. Clark Ltd. 1984). 

Segal, Robert A. (ed.) The Gnostic Jung (Princeton University Press 1992).

Bible Hub 1108 gnósis 

Cited 

'Strong's Concordance 

gnósis: a knowing, knowledge 

Original Word: γνῶσις, εως, ἡ 

Part of Speech: Noun, Feminine Transliteration: gnósis 

Phonetic Spelling: (gno'-sis) 

Definition: a knowing, knowledge Usage: knowledge, doctrine, wisdom.' 


Englishman's Concordance

Cited

Colossians 2:3 N-GFS (Noun-Genitive, Feminine, Singular, my add)
GRK: σοφίας καὶ γνώσεως ἀπόκρυφοι (σοφίας of wisdom καὶ and γνώσεως of knowledge ἀπόκρυφοι hidden, my add using Marshall text)
NAS: the treasures of wisdom and knowledge.
KJV: of wisdom and knowledge.
INT: of wisdom and of knowledge hidden

References

ASHBY, E G. (1986) 'Colossians' in The International Bible Commentary, Grand Rapids, Zondervan. 

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

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

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

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

KLEIN, WILLIAM W., CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing. 

MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan.

PAYNE. DAVID F.(1986) Jude, 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.

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

WILSON, R. MCL (1999) ‘Gnosticism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

WRIGHT, N.T., Colossians and Philemon, (1986)(1989), IVP, Eerdmans, Grand Rapids.

Next related article, I will research and write more on the issue of the authorship of Colossians, where 'scholarly opinion is by no means unanimous on the point.' N.T. Wright page 31.

Friday, August 06, 2021

PhD: Twitter quote 97

PhD: Twitter quote 97

Photo: Windows, Red Moon Desert

Preface

Original text from my MPhil thesis, which was part one of my PhD project. As with PhD: Twitter quote 78, there is a philosophical and theological need for clarity to separate compatibilism (soft determinism) from hard determinism (see archive links). John Calvin understood this within his non-modern, Reformation era context and language.

Tuesday, January 10, 2006 MPhil Wales 2003 

If freedom is opposed to coercion, I both acknowledge and consistently maintain that choice is free and I hold anyone who thinks otherwise to be a heretic. If, I say, it were called free in this sense of not being coerced nor forcibly moved by an external impulse, but moving of its own accord, I have no objection. Calvin (1543)(1996: 68). 

Twitter version I

If freedom is opposed to coercion, I both acknowledge and consistently maintain that choice is free and I hold anyone who thinks otherwise to be a heretic. Calvin (1543)(1996: 68). 

Twitter version II

If, I say, it were called free in this sense of not being coerced nor forcibly moved by an external impulse, but moving of its own accord, I have no objection. Calvin (1543)(1996: 68). 




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. http://www.ccel.org/ccel/calvin/institutes.html 

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.
http://www.ccel.org/ccel/calvin/institutes.html 

CALVIN, JOHN (1540)(1973) Romans and Thessalonians, Translated by Ross Mackenzie, Grand Rapids, Wm. B. Eerdmans Publishing Company.

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

CALVIN, JOHN (1550)(1978) Concerning Scandals, Translated by John W. Fraser, Grand Rapids, William B. Eerdmans Publishing Company.

CALVIN, JOHN (1552)(1995) Acts, Translated by Watermark, Nottingham, Crossway Books.

CALVIN, J. (1553)(1952) Job, Translated by Leroy Nixon, Grand Rapids, Baker Book House. 

CALVIN, JOHN (1554)(1965) Genesis, Translated by John King, Edinburgh, The Banner of Truth Trust.

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

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

Sunday, August 01, 2021

Review of Reasons To Believe: On evolution (very non-exhaustive)

Review of Reasons To Believe: On evolution (very non-exhaustive)

Cologne, Germany, July 2021, I love my Germany, Facebook

(I was at Cologne Cathedral when I was eight years old. Extremely impressive building) 

Reasons to Believe: Newsletter (2021),July/August Reasons to Believe, Covina, California.

On the back page (4), Hugh Ross writes a very short article entitled 'Did God create us or did we evolve from a common ancestor with the apes?'

Dr. Ross immediately states 'I believe God directly intervened to create the first humans. Specifically, I hold the position that all humanity descended from a single male (Adam) and single female (Eve) whom God specially created. The writer of Genesis 1 and 2 uses Hebrew verbs (bara, asa, yatsar) for the origin of Adam and Eve, words that colorfully portray that God directly and miraculously intervened to bring about the origin of Adam and Eve. Genesis 3: 20 states that Eve would become the mother of us all. Acts 17: 26 declares that from one man, God made every nation of people.' (4)

When Dr. Ross states 'colorfully portray', this in my view connects to the biblical, theological concept that Genesis 1-3 is not written as mythology, as is fictional mythology. According to most scholarship, including many biblical conservatives, Genesis 1-3 does contain poetry and some degrees of figurative literal language.

Thursday, December 12, 2013 Genesis (PhD Edit) 

William Sanford La Sor, David Allan Hubbard, and Fredric William Bush (1987) from what I deduced was a moderate conservative, evangelical position, reason the author of Genesis is writing as an artist and storyteller who uses literary device. La Sor, Hubbard, and Bush (1987: 72). They point out it is imperative to distinguish which literary device is being used within the text of Genesis. La Sor, Hubbard, and Bush (1987: 72). 

Further, from what Dr. Ross wrote, using the New American Standard Bible (NASB), Romans 5 clearly requires a literal Adam, or at least first man, that would most reasonably be known as Adam. Romans 5: 12, through one man (Adam implied) sin entered the world and death to all of humanity. Romans 5: 14, death reigned from Adam to Moses. There was a universal corruption of humanity, see also Romans 1-3. Jesus Christ, the God-man, in Romans 5: 15, through grace covers sin.

Clearly, a literal, non-fictional, Adam, although admittedly described in figurative literal terms in Genesis 1-3, is described in more plain literal terms in Romans 5. Jesus Christ in comparison is the new Adam, last Adam, or second Adam. The existence and fall of Adam (and Eve) is biblically (Genesis 1-3, Romans, implied in Hebrews 2, as examples), theologically connecting the Adam of non-fiction and religious history, to the non-fiction and religious history of the death and resurrection, the atoning and resurrection work of Jesus Christ for his people (Romans 9, Ephesians 1-2, as examples).

Dr. Ross opines that 'Humans are truly exceptional.' (4). One example he cites is that human beings alone can advance technologically. (5). In my view, human beings alone (of the physical beings on earth) can ponder on the spiritual realm, on God, angelic beings, and demonic beings. Dr. Ross reasons that God created a 'sequence of bipedal primate creatures before creating human beings.' (5). Bipedal, as in an animal that walks on two limbs or two feet.

Wednesday, December 16, 2020 PhD: Twitter quote 41 


Cited

The following tables give an overview of notable finds of hominin fossils and remains relating to human evolution, beginning with the formation of the tribe Hominini (the divergence of the human and chimpanzee lineages) in the late Miocene, roughly 7 to 8 million years ago. 

Cited 

The early fossils shown are not considered direct ancestors to Homo sapiens but are closely related to direct ancestors and are therefore important to the study of the lineage. 

I am not a scientist, but I side more so with evolutionary views of Dr. Ross and Reasons to Believe, than Darwinian Evolution. I can accept that evolution exists, not Darwinian type evolution with a secular, naturalistic, worldview, which of course includes considerable philosophy of science. But as a philosopher of religion and theologian, 'not direct ancestors', 'but closely related to direct ancestors' allows for debate and interpretations. Are these fossils demonstrating the same species, or similar species in regards to DNA and ontology? These creatures exist within same and similar ecologies and environments.

These can be the earlier bipedal primates as Dr. Ross suggests.

The Oxford Dictionary of Science 

Cited 

Evolution 

The gradual process by which the present diversity of plant and animal life arise from the earliest and most primitive organisms...(304). This is believed to have taken place the last 3000 million years. (3 billion, my add). (304). 

Cited 

Most controversial, however, and still to be clarified, are the relationship and evolution of groups above the species level. (304). In other words, evolution from scientifically reasoned species to species.


Cited

Transitional forms

Fossils or organisms that show the intermediate states between an ancestral form and that of its descendants are referred to as transitional forms. There are numerous examples of transitional forms in the fossil record, providing an abundance of evidence for change over time. 

Cited 

Our understanding of the evolution of horse feet, so often depicted in textbooks, is derived from a scattered sampling of horse fossils within the multi-branched horse evolutionary tree. These fossil organisms represent branches on the tree and not a direct line of descent leading to modern horses. 

Similar. 

Not a direct line. All horses or horselike?


Edited from my first comment in 2013 on that article, in regards to Genesis 1-3...

Even in light of reasoning a significant degree of literal, fall, within the Genesis 1-3 event, I admit, while I was studying theology of 'the fall' for my PhD, I did not find any evidence or argument that was biblically based or related that had me reason that Adam and Eve were not literal in Scripture, as in  they were instead myth and fictional. The historical story does contain, it appears, figurative literal language as in, for example, the serpent 'on your belly shall you go' New American Standard Bible (NASB). Presumed to be Satan, and it is very doubtful, that as a fallen angel, and spirit, the entity crawls perpetually. Perhaps this is figurative language for being cast in the human realm and the physical universe in some sense. 

But issues like that would still would not make Genesis 1-3 myth. It is still religious history. I did have a Professor at Columbia Bible that speculated that God could have created human beings more than once, perhaps explaining how different human beings differ in ethnicity and skin colour; and therefore he speculated that different human falls may have occurred (not my own view). Also, Adam from Genesis, in Romans 5, ties directly into the gospel message, as mentioned. With increasing study especially the PhD, I was made more aware of the key issue of being very aware using bible tools, of the type of language being used in Genesis 1-3, whether poetry or prose.

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

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

DUNN, JAMES D.G. (1988) Romans, Dallas, Word Books. 

LA SOR, WILLIAM SANFORD, DAVID ALLAN HUBBARD, AND FREDERIC WILLIAM BUSH. (1987) Old Testament Survey, Grand Rapids, William B. Eerdmans Publishing Company.

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

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

OXFORD DICTIONARY OF SCIENCE (2010) Oxford, Oxford University Press.