Links related to research completed for teaching this week/A cover that does the original some justice

 

A cover that does the original some justice

My good friend 007, also known as JLVH, let us know on the Against Forced Isms, Facebook page that something may Erupt soon. So, I was thinking about another excellent, guitar solo, although much shorter, and also a cover version. The being the La Villa Strangiato electric guitar solo, from Exit Stage Left. There are two other guitar solos in the piece, but it is difficult to find someone online that attempts the electric intro solo (not the acoustic studio album version). Many versions, including several Rush live versions, do not perform the introduction.

Video one: Cover

Video two: Original 

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Links related to research completed for teaching this week

My teaching at community group, bible study, reportedly went well this week. Here are the links for the extra  background research I completed.

Friday, October 22, 2021 I Peter 2: 4-10 for study group, part 1 

Saturday, October 23, 2021 I Peter 2: 4-10 for study group, part 2-The Orthodox Study Bible

PhD: Twitter quote 108

PhD: Twitter quote 108

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

Photo: Civil Engineering Discoveries, Quebec, September 4 2021 

From the main body

Twitter version I 

An infinite eternal God can be understood as the first cause not needing a cause. 

From PhD footnotes 

Twitter version II

Karl Barth explains within The Doctrine of Creation that the essence of God himself is eternal, he is before time, above time and after time. Barth (1932-1968: 67). 

Twitter version III

God is ‘infinite spirit’ and eternal. Shedd (1874-1890)(1980: 152 Volume 1). 

Twitter version IV

God is eternal and without beginning or end. Bavinck (1918)(2006: 148 Volume 2). 

Twitter version V 

God is eternal and infinite, he is eternal now, ‘the permanent now’ and eternity results from his infinity. Weber (1955)(1981: 455). 

Twitter version VI

God has eternal existence as a ‘just and wise person.’ Frame (2002: 388). 

Twitter version VII

God’s essence is eternal and necessary (logically must exist), and the finite universe is temporal and contingent (not necessary). Shedd (1874-1890)(1980: 191 Volume 1).

October 28, 2021

Twitter version VIII

The necessary, that which exists by necessity, exists in any possible world, or any possible reality.

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

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

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

BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 2: God and Creation, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids. 

BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 3: Sin and Salvation in Christ, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids. 

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

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

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. http://www.thirdmill.org/files/english/html/th/TH.h.Frame.ProblemofEvil.htm 

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

JAMES, WILLIAM (1892-1907)(1969) The Moral Philosophy of William James, John K. Roth (ed.), Thomas Y. Crowell Company, New York. 

JAMES, WILLIAM (1893)(2004) William James and a Science of Religions, Wayne Proudfoot (ed.), Columbia University Press, New York. 

JAMES, WILLIAM (1902-1910)(1987) Writings 1902 – 1910, The Library of America, New York. 

JAMES, WILLIAM (1902)(2002) The Varieties of Religious Experience, Prometheus Books, Amherst, New York. 

JAMES, WILLIAM (1904) ‘Does ‘Consciousness’ Exist?’, in Journal of Philosophy, Psychology, and Scientific Methods, Volume 1, pages 477-491. New York, Columbia University. http://psychclassics.yorku.ca/James/consciousness.htm 

JAMES, WILLIAM (1907) Pragmatism: A New Name for Some Old Ways of Thinking, Longman and Green Company, New York. 

MILL, JOHN STUART (1789-1861)(2003) Utilitarianism and On Liberty, Mary Warnock (ed.), Blackwell Publishing, Oxford. 

MILL, JOHN STUART (1825-1868)(1984) Essays on Equality, Law, and Education, John M. Robson (ed.), University of Toronto Press, Toronto, University of Toronto Press. 

MILL, JOHN STUART (1833)(1985)(2009) Theism: John Stuart Mill, The Collected Works of John Stuart Mill, Volume X - Essays on Ethics, Religion, and Society, Toronto, University of Toronto Press. http://oll.libertyfund.org/?option=com_staticxt&staticfile=show.php%3Ftitle=241&chapter=21523&layout=html&Itemid=27 

MILL, JOHN STUART (1874)(2002) The Utility of Religion, London, Longman, Green, and Reader. http://www.laits.utexas.edu/poltheory/mill/three/utilrelig.html 

MILL, JOHN STUART (1874)(1885) Nature the Utility of Religion and Theism, London, Longmans, Green and Co. 

MILLBANK, JOHN, CATHERINE PICKSTOCK, and GRAHAM WARD (2001) Radical Orthodoxy, London, Routledge. ROTH, JOHN K. ‘Introduction’ (1892-1907)(1969) in The Moral Philosophy of William James, John K. Roth (ed.), Thomas Y. Crowell Company, New York. 

ROTH, JOHN K. (1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta, John Knox Press. 

SHEDD, WILLIAM G.T. (1874-1890)(1980) Dogmatic Theology, Volume 1, Nashville, Thomas Nelson Publishers. 

SHEDD, WILLIAM G.T. (1874-1890)(1980) Dogmatic Theology, Volume 2, Nashville, Thomas Nelson Publishers. 

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

WHITEHEAD, ALFRED NORTH (1926) Religion in the Making, New York, The MacMillan Company. 

WHITEHEAD, ALFRED NORTH (1927-1929)(1957) Process and Reality, New York, The Free Press/MacMillan Publishing Company, Incorporated. 

WHITEHEAD, ALFRED NORTH (1967)(1986) ‘Adventures of Ideas’, in Forest Wood JR., Whiteheadian Thought as a Basis for a Philosophy of Religion, University of Southern Mississippi, Hattiesburg, University Press of America, Inc. 

http://www.religion-online.org/showchapter.asp?title=2736&C=2479 

I Peter 2: 4-10 for study group, part 2-The Orthodox Study Bible

I Peter 2: 4-10 for study group, part 2-The Orthodox Study Bible

Preface 

Part 2 of preparation for leading a church home group, bible study, next week.  Non-exhaustive.

Part 1 from Friday...

Friday, October 22, 2021: I Peter 2: 4-10 for study group, part 1

Our church uses the English Standard Version (ESV), so I will use that English version of I Peter 2: 4-10. 

I Peter 2: 4-10

4 As you come to him, a living stone rejected by men but in the sight of God chosen and precious, 5 you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. 6 For it stands in Scripture: “Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame.” 7 So the honor is for you who believe, but for those who do not believe, “The stone that the builders rejected has become the cornerstone,”[a] 8 and “A stone of stumbling, and a rock of offense.” They stumble because they disobey the word, as they were destined to do. 9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. 10 Once you were not a people, but now you are God's people; once you had not received mercy, but now you have received mercy. Footnotes a 1 Peter 2:7 Greek the head of the corner

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

This study bible uses the New King James Version (NKJV)

In regards to 2: 4-10, this academic bible states that the Apostle Peter is comparing the New Testament Church to the Old Testament temple. (553). Jesus Christ is the fulfillment of the Hebrew Bible Law which included (includes) priesthood, sacrifice and worship. (553). Christ is the fulfillment of this Old Testament imagery. (553). Therefore, as in verse 5, Christians become living stones (regenerate Christians, John 3, Titus 3, 1 Peter 1: 3, my add), a spiritual house (indwelled with the Holy Spirit, John 20, Acts 2, my add), a holy priesthood (replacing the Old Testament covenant, see Hebrews, Luke 22, my add), to offer up spiritual sacrifices acceptable to God through Jesus Christ (this through the applied atoning and resurrection work for believers in justification and sanctification, being saved by grace through faith alone, for good works, Ephesians 1-2, my add).

Barclay, correctly in my view, understands Jesus Christ as the stone, referencing Psalm 118: 22 (194). He opines that in the original Psalms context, Israel was the cornerstone, but in the New Testament, the cornerstone is Christ. (194). 

Psalm 118:22 English Standard Version (ESV)

22 The stone that the builders rejected has become the cornerstone.[a] Footnotes Psalm 118:22 a Hebrew the head of the corner

In Jesus Christ, and his applied salvation (my add), Christians are a chosen people (198), again supporting the concept of predestination discussed in Part 1. The promises made to Israel are being fulfilled by the Church, opines Barclay. (198). Barclay calls the Church the New Israel. (198). Regardless of biblically and theologically how one interprets this complex issue of Israel versus the Church, I can opine with certainty that Jesus Christ is the only way of salvation (John 14: 6) and this takes place in the context of the Christian Church.

ἐκλεκτὸν (chosen) (eklekton) from both 1 Peter 2: 4 and 9

Therefore, according to Barclay, Christians are a royal priesthood (199). Clearly, the New Covenant replaces the Old Covenant (Hebrews, Luke 22, as already noted) and the results of this are described in 2: 4-10 as God's people are spiritually in Jesus Christ.

In his commentary, G. J. Polkinghorne writes that this section provides two analogies. One, the Church as Temple (1555) with Jesus Christ as the principal stone (1555). This scholar opines that cornerstone comes from Isaiah 28: 16 (He also references Ephesians 2: 20) (1555). Notably, Polkinghorne uses a different Hebrew Bible reference than did Barclay. Both seem correct.

Isaiah 28:16 English Standard Version (ESV)

16 therefore thus says the Lord God, “Behold, I am the one who has laid[a] as a foundation in Zion, a stone, a tested stone, a precious cornerstone, of a sure foundation: ‘Whoever believes will not be in haste.’ Footnotes Isaiah 28:16 Dead Sea Scroll I am laying

In this building, Christians are 'living stones made alive in Christ' (1555). Two, the Christian Church as Priesthood (1555). There is a new priesthood with Christ as the High Priest as seen in Hebrews (1555).

  

Jesus Christ is the High Priest of this Priesthood. Christians are 'the spiritual heir of God's ancient people' (1555). 

The Orthodoxy text describes these people as living stones, a spiritual house, a royal priesthood, that are 'the people of God who have obtained mercy.' (553). 'This is salvation in all its fullness.' (553). 

BARCLAY, WILLIAM (1976) The Letters of James and Peter, Philadelphia, The Westminster Press. 

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

PAYNE DAVID F. (1986) '2 Peter' in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan. 

POLKINGHORNE, G.J. (1986) '1 Peter' in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, 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,  Nashville, Tennessee, Thomas Nelson Publishers.

I Peter 2: 4-10 for study group, part 1

I Peter 2: 4-10 for study group, part 1

Photo

Civil Engineering Discoveries Budapest October, 16 2021, LinkedIn

Preface

Part 1 of preparation for leading a church home group, bible study, next week.

Our church uses the English Standard Version (ESV), so I will use that English version of I Peter 2: 4-10.

I have needed to make the Greek New Testament image extra large for public presentation. This will possibly distort some mobile versions.

I Peter 2: 4-10

4 As you come to him, a living stone rejected by men but in the sight of God chosen and precious, 5 you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. 6 For it stands in Scripture: “Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame.” 7 So the honor is for you who believe, but for those who do not believe, “The stone that the builders rejected has become the cornerstone,”[a] 8 and “A stone of stumbling, and a rock of offense.” They stumble because they disobey the word, as they were destined to do. 9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. 10 Once you were not a people, but now you are God's people; once you had not received mercy, but now you have received mercy. Footnotes a 1 Peter 2:7 Greek the head of the corner

This week the study leader asked if predestination was referenced in this upcoming passage. Concerning 'chosen' in verses 4 and 9.

Bible Hub: 1 Peter 2: 4

Referenced

ἐκλεκτὸν (chosen)

Listed as an adjective (describes the noun) as in God chosen.

adjective, accusative (marks the direct object), masculine, singular. Again, God chosen.

ἐκλεκτὸν is also used for I Peter 2: 4 within The Greek New Testament (788). 

Quote: 'Bold face type is used to identify direct quotations from the Old Testament. (1). Bold face type is used for ἐκλεκτὸν at I Peter 2: 9 where Exodus 19: 6 is quoted (paraphrased as in Greek, not Hebrew). (1, footnotes).

ἐκλεκτὸν (eklekton)

Bible Hub: 1588. eklektos

Cited

Original Word: ἐκλεκτός, ή, όν

Strong

Cited 

'Usage: chosen out, elect, choice, select, sometimes as subst: of those chosen out by God for the rendering of special service to Him (of the Hebrew race, particular Hebrews, the Messiah, and the Christians).' 

Strong's definition here for 2: 4 is loosely connected as similar to the angels, 'to be peculiarly associated with him, and his highest ministers in governing the universe'. This implies predestined election. 

Greek New Testament.com: I Peter 2

Image 

Consistent manuscript evidence.

Verse 9 states  But you are a chosen race. 

Bible Hub: 1 Peter 2: 9

ἐκλεκτόν is again used. This time as an adjective, nominative, neuter, singular. The nominative relates to the subject. As in chosen race.

Again there is consistent manuscript evidence.

Greek New Testament.com: I Peter 2

Bauer

ἐκλεκτόν ή, όν (242)

I Peter 2: 9 'esp. of those whom God has chosen fr. the generality of mankind and drawn to himself.' (242). I Peter 2: 4 is defined, again, slightly differently from 2: 9, as in 'Since the best is usually chosen, choice, excellent'. (242). I deny that this excellence is based on human goodness, as Romans, Ephesians, Galatians and Hebrews as examples, deny human works righteousness for salvation. By excellence, if Bauer has a reasonable theological definition here, I reason these people, as Christians, and Hebrew Bible believers before the cross, are excellent because they fit into God's excellent, external plans. Being regenerate through God the Holy Spirit (John 3, Titus 3, 1 Peter 1: 3), through the applied atoning and resurrection work of Jesus Christ, God the Son, submitting to God the Father. This salvific work providing justification and sanctification, by grace through faith, alone.

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

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

THE GREEK NEW TESTAMENT (1993) Stuttgart, United Bible Societies.

PhD: Twitter quote 107

PhD: Twitter quote 107

Photo: FB_IMG_1633300469107 Brisbane

Twitter version I 

Whitehead, a mathematician and philosopher, established a speculative philosophy of metaphysics within a scientific non-metaphysical reality.

Twitter version II 

I question whether an unconscious deity would in any way proceed to a conscious temporal reality. Where did God’s consciousness come from?  

Twitter version III

I reason consciousness would have to exist eternally to lead to a finite reality of consciousness. 

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

Whitehead, a mathematician and philosopher,[1] established a speculative philosophy of metaphysics within a scientific non-metaphysical reality.[2] This system is an attempt to adequately explain all individual beings in existence, including God.[3] Basically a system of metaphysics needed to be developed that would work with modern scientific theories and reality, and therefore God was not a ‘static essence’ but a process.[4] The ‘actual entities’[5] that make up this process are non-permanent and transient and each action and activity is dipolar having  a physical pole of the past and a mental pole which is a possibility that can be achieved.[6] The physical pole feels the physical reality of actual entity, while the mental pole feels or prehends as Whitehead calls it, the eternal objects by which actual entities have conceptual definiteness.[7] These physical and mental poles are an aspect of every real being/actual entities although they are not real things themselves.[8] Prehends is the feeling of grasping the physical and conceptual information concerning actual entities.[9] This will occur within a stream and series of occasions.[10]  All occurrences take place within the process of these actual entities.[11]  Each event is partially self-created and partially influenced by other occasions and entities.[12]  God is also dipolar[13] and his nontemporal pole is where God conceives the infinite variety of external objects and sees the possibilities and provides the opportunity for the process of becoming.[14]  God is an actual entity and being.[15]  God has a primordial nature and consequent nature, with the primordial being conceptual, while the consequent nature is God as conscious.[16]  Whitehead explains that the ‘consequent nature is the weaving of God’s physical feelings upon his primordial concepts.’[17]  God’s primordial conceptual nature is infinite and does not have negative prehension/feelings, and is eternal and unconscious.[18]  This nature is permanent as God works out endless possibilities.[19] God in his vision can determine every possibility and adjust details where needed.[20] The consequent nature of God originates with physical experience with the material temporal world and it is integrated with the primordial conceptual nature.[21]  The consequent nature as conscious is determined, finite and incomplete.[22] These two aspects of God’s deity can be distinguished but are inseparable.[23] This consequent conscious nature had God constantly acquiring new experiences.[24] A problem arises that if God’s primordial nature is eternal and unconscious[25] it precedes the consequent nature that is temporal[26] and has consciousness. I question whether an unconscious deity would in any way proceed to a conscious temporal reality. Where did God’s consciousness come from?  I reason consciousness would have to exist eternally to lead to a finite reality of consciousness.[27] 

October 18, 2021

I will also theologically suggest that God, as triune, God the Father, God the Son, God the Holy Spirit, exists, and has existed, eternally in conscious, relationship within infinite understanding of each other as divine distinctions (persons); Genesis 1: 26-27, as example 'our image', 'our likeness'.

archives: Trinity

archives: Whitehead 

archives: Panentheism

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.

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

DIEHL, DAVID W. (1996) ‘Process Theology’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

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

GRENZ, STANLEY J. AND ROGER E. OLSON (1992) Twentieth Century Theology, Downers Grove, Illinois, InterVarsity Press.

VINEY, DAVID (2008) ‘Process Theism’, in Stanford Encyclopedia of Philosophy, Palo Alto, California, Stanford University.

WHITEHEAD, ALFRED NORTH (1926) Religion in the Making, New York, The MacMillan Company.

WHITEHEAD, ALFRED NORTH (1927-1929)(1957) Process and Reality, New York, The Free Press/MacMillan Publishing Company, Incorporated.

WHITEHEAD, ALFRED NORTH (1967)(1986) ‘Adventures of Ideas’, in Forest Wood JR., Whiteheadian Thought as a Basis for a Philosophy of Religion, University of Southern Mississippi, Hattiesburg, University Press of America, Inc.

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[1] Grenz and Olsen (1992: 135).  Diehl (1996: 881).

[2] Grenz and Olsen (1992: 135).

[3] Diehl (1996: 881).

[4] Grenz and Olsen (1992: 135).

[5] Grenz and Olsen (1992: 135).  Diehl (1996: 881).

[6] Grenz and Olsen (1992: 136).  Diehl (1996: 881).

[7] Diehl (1996: 881).  Whitehead (1927-1929)(1957: 407).

[8] Viney (2008: 8).

[9] Diehl (1996: 881).  Viney (2008: 9).

[10] Grenz and Olsen (1992: 136).

[11] Diehl (1996: 881).

[12] Diehl (1996: 881).

[13] Whitehead (1927-1929)(1957: 407).  Viney (2008: 8).

[14] Grenz and Olsen (1992: 137).

[15] Viney (2008: 9).

[16] Whitehead (1927-1929)(1957: 407).

[17] Whitehead (1927-1929)(1957: 407).

[18] Whitehead (1927-1929)(1957: 407).

[19] Viney (2008: 9).

[20] Whitehead (1926: 153-154).

[21] Whitehead (1927-1929)(1957: 407).

[22] Whitehead (1927-1929)(1957: 407).

[23] Viney (2008: 9).

[24] Viney (2008: 9). 

[25] Whitehead (1927-1929)(1957: 407).

[26] Whitehead (1927-1929)(1957: 407).

[27] An eternal reality of unconsciousness should lead to a finite reality of unconsciousness. 

The Orthodox Study Bible: Briefly on Colossians 4: 16 The epistle from Laodicea

The Orthodox Study Bible: Briefly on Colossians 4: 16  The epistle from Laodicea

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

15/10/2021 article revised for an entry on academia.edu...2/20/2024.

Preface

Back to Colossians. I have been listening to the King James Version (KJV) on audio over the last several years. The KJV similar to the New King James Version (NKJV), used by The Orthodox Study Bible.

New King James Version (NKJV) Colossians 4: 16 

16 Now when this epistle is read among you, see that it is read also in the church of the Laodiceans, and that you likewise read the epistle from Laodicea.

The Orthodox Study Bible

This text states in the notes (not paraphrased)

4: 16 Paul expected his letters to be read aloud to the churches and at least sometimes to be sent on to neighboring churches. (Colosse and Laodicea are less than 15 miles apart). Paul's letter coming from Laodicea probably is the one we know as Ephesians. (369).

I shall opine that this is a reasonable suggestion...

The timeline works.

Within the Ephesians introduction, this academic bible states 'Paul probably wrote Ephesians from Rome during his imprisonment in A.D. 61-63' (436) and Acts 28: 16-31 is referenced. (436). It is a possibility that as the letter was not just intended for the Ephesians (436) and the context is general (436). It is possible that Ephesians is 'the letter to the Laodiceans' that is mentioned in Colossians 4: 16. (436).

Tuesday, March 19, 2013 Chronology Of New Testament Books

Referenced

Ephesians Robert Gundry, 61-61 A.D. (page 364). 

Colossians Robert Gundry, 61-62 A.D. (page 364). 

Other perspectives

Courson in his commentary series reasons 'We don't have the letter, but it was evidently written by Paul at this time to the Laodicians'. (1328).

N.T. Wright opines that most scholars do not see the letter from Laodicea as written by the church in Laodicia. (160). Scholarship generally reasons that Paul wrote this letter in question. (160). It may have very well been Ephesians. (160). Lightfoot's work being a standard for support that the letter is the Book of Ephesians. (160) (Lightfoot: 375-396). Wright notes that Caird does not agree. (160). Wright explains that within scholarship 'no major arguments' have been raised against the view of Lightfoot (and in agreement, with this study bible from Orthodoxy under review).

Theologically

Theologically, I do not reason that every epistle/letter, or note, written by a New Testament writer in the New Testament era, was necessarily inspired by God, equating to Scripture. If there are lost and/or discarded letters, these could very well be uninspired ones. If the letter in question is not Ephesians, it should not be assumed to be a lost epistle and letter of scripture that actually should be in the Bible, the New Testament canon, but is not. As well, the New Testament remains consistent theologically. There is no significant evidence for the existence of a lost epistle/letter from Paul, or another New Testament writer, within than New Testament era community, that supports a non-gospel theology. The theological integrity of the New Testament remains intact from the manuscript evidence and translations from the books that are extant.

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

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

CAIRD, GEORGE B. (1977) Paul's Letters from Prison Paperback, Oxford, Oxford University Press.

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

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

LIGHTFOOT, JOHN B. (1993) The Destination of the Epistle to the Ephesians in Biblical Essays, New York, Macmillan.

MCRAY, J.R. (1996) ‘Bible, Canon of', in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

MCDONALD, H.D. (1996) ‘Bible, Authority of', in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books. 

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

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

Colossians 4:16-Bible Hub 

Λαοδικέων of [the] Laodiceans N-GMP (Noun-Genitive, Masculine, Plural) 

Λαοδικείας Laodicea N-GFS (Noun-Genitive, Feminine, Singular)

PhD: Twitter quote 106

PhD: Twitter quote 106

Preface

Image: Facebook, October 11, 2021

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 

Some theological, philosophical support for the message from the lead image, below. I have made that connection myself through study. I think I heard it in a sermon. By the way, I do hold to TULIP, but consider myself Reformed, with some Anabaptist leanings, as opposed to a Calvinist.

archives: TULIP

archives: compatibilism

Louis P. Pojman explains the difference between determinism, which is also known as hard determinism, and compatibilism, which is also known as soft determinism. Pojman (1996: 596). Within determinism or hard determinism, God (or an external force) causes an act and no created being is responsible for his or her moral actions, while for compatibilism or soft determinism, although God causes actions, created beings are responsible where they act voluntarily. Pojman (1996: 596). 

It could be stated that human secondary causes, through a chain of human nature and human will, embrace what has been caused and chosen by God, the first and primary cause. The human being could also be influenced by other secondary causes, such as other persons and angelic beings, for example. 

W.T. Stace (1952)(1976) explains that moral responsibility is consistent with determinism in the context of soft determinism and requires it. Stace (1952)(1976: 29). If human actions are uncaused at all by the human nature and will, then reward or punishment would be unjustified. Stace (1952)(1976: 29). Stace reasons that there must be at least some human cause within human actions to make them morally responsible. Stace (1952)(1976: 30).

archives: incompatibilism 

Philosopher Tim Mawson reasons that incompatibilism, which is also known as libertarianism or libertarian free will, in regard to human free will, believes that true human free will must be uncaused by preceding states. Mawson (1999: 324). In other words, no external force must cause a legitimate and truly free act of the human will. Within incompatibilist theory, a human action would never truly be free because God or an another external force (non-deistic view) would have willed and determined it, before being simultaneously willed to a given person. Mawson (1999: 324). Pre-determined before committed by the human being. The external force could hypothetically be a first cause within non-theistic theory

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PhD: Twitter quote 106

Edited from my PhD footnotes:

Whitehead (1926: 153): Whitehead claims that if God was infinite in all ways this would make him as infinitely evil as he is good. I doubt logically and reasonably that an infinitely holy and good God could at the same time be infinitely evil and so I can grant Whitehead half a point here. However, God could still be infinite completely in nature and willingly allow evil to exist within his creation, which shall be discussed particularly in Chapter Three as a Reformed view. I definitely agree with Whitehead that an infinitely good and evil God would be a God of nothingness. Whitehead (1926: 153). I doubt this being could logically exist. 

Twitter version

I definitely agree with Whitehead that an infinitely good and evil God would be a God of nothingness. Whitehead (1926: 153). I doubt this being could logically exist. 

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

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

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. 

DIEHL, DAVID W. (1996) ‘Process Theology’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books. 

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

GRENZ, STANLEY J. AND ROGER E. OLSON (1992) Twentieth Century Theology, Downers Grove, Illinois, InterVarsity Press. 

GUTMANN, JAMES (1845)(1936) ‘Introduction’ in SCHELLING, F.W.J. (1845)(1936) Schelling, Of Human Freedom, Translated by James Gutmann, The Open Court Publishing Company, Chicago. 

HUME, DAVID (1739-1740)(1973) ‘A Treatise of Human Nature’, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press. 

HUME, DAVID (1779)(2004) Dialogues Concerning Natural Religion, Digireads.com/Neeland Media LLC, Lawrence, Kansas. 

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

NICKEL, DAVID H. (2006) The Varieties of Mystical Experience: Paul Tillich and William James, Philadelphia, Metanexus Institute. 

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

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. 

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

SCHELLING, F.W.J. (1845)(1936) Schelling, Of Human Freedom, Translated by James Gutmann, The Open Court Publishing Company, Chicago. 

STACE, W.T. (1952)(1976) Religion and the Modern Mind, in John R. Burr and Milton Goldinger (eds.), Philosophy and Contemporary Issues, London, Collier Macmillan Publishers. 

VINEY, DAVID (2008) ‘Process Theism’, in Stanford Encyclopedia of Philosophy, Palo Alto, California, Stanford University. 

WHITEHEAD, ALFRED NORTH (1926) Religion in the Making, New York, The MacMillan Company. 

WHITEHEAD, ALFRED NORTH (1927-1929)(1957) Process and Reality, New York, The Free Press/MacMillan Publishing Company, Incorporated. 

WHITEHEAD, ALFRED NORTH (1967)(1986) ‘Adventures of Ideas’, in Forest Wood JR., Whiteheadian Thought as a Basis for a Philosophy of Religion, University of Southern Mississippi, Hattiesburg, University Press of America, Inc.

PhD: Twitter quote 105

PhD: Twitter quote 105

Photo: 38A_SouthTower0753-credit-Angelo-Hornak-1Resize-768x1024,Manchester Cathedral official

Walking from Crumpsall to Central Manchester, I always enjoyed seeing the English flag, Saint George's Cross at Manchester Cathedral. A little different than the equally impressive Union Flag, that was usually flown in more corporate settings, especially in London.

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

From my PhD footnotes

The concept that God cannot change is one of immutability. God cannot change in ‘attributes, consciousness, and will.’ Thiessen (1956: 127). The idea being that God does not change or develop, but some scholars reason this understanding is to be more attributed to influences from Greek philosophy than the Bible. Grenz, Guretzki and Nordling (1999: 64). Some reason, as do I, that God is eternally immutable, but can change in how he deals within temporal situations with finite beings. Grenz, Guretzki and Nordling (1999: 64). 

Related from archives

Tuesday, November 26, 2019 God as unchangeable/immutable 

Wednesday, February 06, 2013 Immutable/Impassible (PhD Edit)

Twitter version

Some reason, as do I, that God is eternally immutable, but can change in how he deals within temporal situations with finite beings. Grenz, Guretzki and Nordling (1999: 64). 

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

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

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

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

BLOESCH, DONALD G. (1996) ‘Sin, The Biblical Understanding of Sin’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books. 

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book II, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. 

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. 

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

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

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

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. 

FRANKE, JOHN R. (2005) The Character of Theology, Baker Academic, Grand Rapids. 

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

MOLTMANN, JÜRGEN (1993) The Crucified God, Minneapolis, Fortress Press. 

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

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

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

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

VAN DER VEN, JOHANNES (1993) Practical Theology, Translated by Barbara Schultz, AC Kampen, Netherlands, Kok Pharos Publishing House. 

VAN DER VEN, JOHANNES (1998) God Reinvented?, Leiden, Brill. 

VAN DER VEN, JOHANNES (2005) ‘Theodicy Items and Scheme’, in a personal email from Johannes van der Ven, Nijmegen, Radboud University, Nijmegen.

VAN DER VEN, JOHANNES (2006a) ‘Dates of Nijmegen authors’, in a personal email from Johannes van der Ven, Nijmegen, Radboud University, Nijmegen.

VAN DER VEN, JOHANNES (2006b) ‘Symbols versus Models’, in a personal email from Johannes van der Ven, Nijmegen, Radboud University, Nijmegen. 

WILLIAMS, ROWAN (2000) On Christian Theology, Blackwell Publishing, Oxford.

PhD: Twitter quote 104

PhD: Twitter quote 104

Photo: Civil Engineering Discoveries, train tunnel, Japan, September 4 2021 

Edited from my PhD

Twitter version I

William James (1842-1910) is a well-known American philosopher, psychologist, and a founder of the philosophy of pragmatism.

Twitter version II

Roth explains that James' pragmatism emphasizes the human ability to choose a lifestyle from various real possibilities.

From  my PhD

William James 

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

William James (1842-1910)[1] is a well-known American philosopher,[2] psychologist [3] and a founder of the philosophy of pragmatism.[4]  John K. Roth (1892-1907)(1969) explains within the Introduction to The Moral Philosophy of William James that James’ pragmatism emphasizes the human ability to choose an individual lifestyle from several actual and authentic possibilities.[5]  Pragmatism emphasized the need for a community of free thought that was open to inquiry and testing.[6]  Concepts are to be considered without ‘initial prejudice.’[7]  A pragmatic approach should analyze and clarify forms of human experience and action in order to bring harmony to human community.[8] 

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[1] McDermott (1996: 385). Burr and Goldinger (1976: 145).  Peterson, Hasker, Reichenbach, and Basinger (1996: 71).  Roth (1892-1907)(1969:  1).

[2] John K. Roth writes that James was a dominant philosopher within James’ time. Roth (1892-1907)(1969:  1).  James’ ‘life and philosophy reflect a delight in the sheer variety of human experience.’ Roth (1892-1907)(1969:  1).

James is known as one of America’s greatest philosophers. Burr and Goldinger (1976: 145).

[3] McDermott (1996: 385).  Burr and Goldinger (1976: 145). James found that his study and teaching within psychology brought up philosophical issues that were not always covered within psychology. Roth (1892-1907)(1969:  2).

[4] McDermott (1996: 385). Burr and Goldinger (1976: 145). James and C.S. Peirce have set forth the theory that a statement/proposition is interpreted in terms of practical consequences. Pojman (1996: 598). James wrote the text Pragmatism: A New Name for Some Old Ways of Thinking in 1907.

[5] Roth (1892-1907)(1969:  3-4). 

[6] Roth (1892-1907)(1969:  14). 

[7] Roth (1892-1907)(1969:  14).  

[8] Roth (1892-1907)(1969:  14). Even a critic of James’ pragmatism can admit communities with harmony often bring about positive consequences for those of various worldviews within it.  Peace, would be a prime example.

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GEISLER, NORMAN L. (1975) Philosophy of Religion, Grand Rapids, Zondervan Publishing House. 

GEISLER, NORMAN L. (1978) The Roots of Evil, Grand Rapids, Zondervan Publishing House. 

GEISLER, NORMAN L. (1986) Predestination and Free Will, Downers Grove, Illinois, InterVarsity Press. 

GEISLER, NORMAN L. (1996) ‘Freedom, Free Will, and Determinism’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books. 

GEISLER, NORMAN, L (1999) ‘The Problem of Evil’, in Baker Encyclopedia of Apologetics, Grand Rapids, Baker Books. 

JAMES, WILLIAM (1892-1907)(1969) The Moral Philosophy of William James, John K. Roth (ed.), Thomas Y. Crowell Company, New York. 

JAMES, WILLIAM (1893)(2004) William James and a Science of Religions, Wayne Proudfoot (ed.), Columbia University Press, New York. 

JAMES, WILLIAM (1902-1910)(1987) Writings 1902 – 1910, The Library of America, New York. 

JAMES, WILLIAM (1902)(2002) The Varieties of Religious Experience, Prometheus Books, Amherst, New York. 

JAMES, WILLIAM (1904) ‘Does ‘Consciousness’ Exist?’, in Journal of Philosophy, Psychology, and Scientific Methods, Volume 1, pages 477-491. New York, Columbia University. 

JAMES, WILLIAM (1907) Pragmatism: A New Name for Some Old Ways of Thinking, Longman and Green Company, New York. 

MCDERMOTT, JOHN J. (1996) ‘James, William’ in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press. 

PAULSON, DAVID (1999) ‘The God of Abraham, Isaac, and (William) James’, in The Journal of Speculative Philosophy, 13.2, University Park, Pennsylvania, Penn State University Press.

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

ROTH, JOHN K. ‘Introduction’ (1892-1907)(1969) in The Moral Philosophy of William James, John K. Roth (ed.), Thomas Y. Crowell Company, New York. 

ROTH, JOHN K. (1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta, John Knox Press.

Friday, June 12, 2009 William James and omnipotence