Tuesday, December 27, 2022

Brief end year bullets on the career track...























• Image one: While in bed this morning, I captured this interesting live image from a presenter on TikTok.

• I hope to see more of the world via train...

• Image two: As I have noted, especially on my Facebook Business Page, I highly doubt that all of mentions of Russell Norman Murray, are actually me.

• That being stated, I edited two more website articles this Christmas break.

• Now 69 articles on academia.edu.

• The Blogger website articles have always been peer reviewable on their own, online.

• However, academia.edu does provide another, third party website.

• Although I am not buying at all, that all 2700 mentions are of Russell Norman Murray, I still reason that the academic exposure probably gains a scholar readers..

• Career-wise, it is IMHO, 99.99999% unlikely I ever willingly end my government career.

• But, I suppose that part-time work remains a possibility.

• On the weekends...as it is already.

• I reason God's primary (specific to me) purpose for me in Christ is the website and academic work. 

• It was not a 'mistake' for me to gain a PhD. My goal in academia, was always to be a scholar with a PhD.

• Becoming a professor was never the goal, although for a while I assumed it was a possible mode of income with the PhD.

• Government work provides an indexed pension.

• Not that I plan on retiring, ever, really.

• Government work also provides one with opportunities to travel for work, apart from travel with vacations.

• Image three: Whether or not Mr. Rich stated this, I agree with it, in regards to Mr. Bonham...

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Friday, December 16, 2022

Locked into hell...

>

 

Locked into hell...

Tik Tok video

My paraphrase from the Tik Tok video in italics...

1. Did the demons make a bad decision to reject God? 

Yes.

God is the author of life, and the author of meaningful, peaceful, joyful, life, beyond just mere existence. For any finite creation, opposing God is a bad decision. Anything with goodness that God has created is a finite version, in a limited sense (not divine) of his infinite goodness. Humanity and fallen angels are tainted through likely separate falls, while God's obedient angels, although finite, are not tainted by any kind of fall.

2. Demons are you suffering because you rejected God?

Yes.


Cited

There are those who believe that Satan is presently bound in the pit. The Bible does say that he will be there some day. And I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. And he laid hold on the dragon, the old serpent, which is the Devil and Satan, and bound him for a thousand years, and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years should be finished: after this he must be loosed for a little time (Revelation 20:1-3).

There are various biblical debates on the present context of where Satanic beings operate. It is difficult from metaphorical, eschatological, biblical language, for example in Revelation 20, to solve this issue conclusively. It seems to me that Satan and at least some of his demons are suffering in opposition to God, while working within spiritual realms to influence humanity against the biblical, Kingdom of God.

I have read and heard from Reformed and Evangelical theological perspectives, that human beings do not have the ability to simply intellectually believe in the gospel, as do satanic/demonic beings. From my theological perspective, satanic beings and obedient angels are within the spiritual realm and have direct access to things human beings do not. But, exactly how this works is not biblically, clearly explained. Humanity does not know God and about God in the supernatural realm as do these supernatural beings. The taint of evil within these demonic beings/fallen angels seemingly makes them fit only for damnation to God (Revelation 20 and the lake of fire). There is biblically, no salvation option for fallen angels. However, with the elect, God regenerates those he chooses (Ephesians 1, Romans 9) through the applied atoning and resurrection work of Jesus Christ, to be saved members of the Kingdom of God.

However, even as unregenerate persons have not experienced the spiritual realms as have finite angelic beings; clearly for one example, not all scholarship is from regenerate believers. There are non-Christian scholars that can properly understand New Testament writings and theology without having saving faith.

It seems to me, for the unregenerate, it is more likely that the gospel sounds like it could be true, than actual belief in the God of the gospel is taking place. But in the end there is no real trusting belief in the Lord.

3. Demon/fallen angel would you change your decision to reject God, if you could?

No

Their nature as opposed to God is locked in. This will keep them ontologically (nature and existence) opposing God, even if at least some of these entities might intellectually acknowledge rejecting God as a bad decision. Whatever type of free will demonic/fallen angels have, it works within a corrupted  nature that is locked in rejecting God.

Locked into hell...

Cited

Summary 

Satan presently dwells in the heavenly realm. The Bible teaches that he does have access to the LORD. Whether he has already been thrown out of heaven or whether this judgment is still future is an area in which Bible students disagree.
---

Regeneration

Titus 3


Edited 

'by the washing of regeneration and renewing by the Holy Spirit' from the New American Standard Bible (NASB) 


Strong's 3824

Strong's Concordance paliggenesia: regeneration, renewal 

Original Word: παλιγγενεσία, ας, ἡ 

Part of Speech: Noun, Feminine 

Transliteration: paliggenesia 

Phonetic Spelling: (pal-ing-ghen-es-ee'-ah) 

Short Definition: a new birth, regeneration 

Definition: a new birth, regeneration, renewal.

From Titus 3: 5 The main text of Strong's presents: Spiritual rebirth (figurative), spiritual regeneration (figurative). (72). Greek scholar Bauer documents this as: The rebirth of the redeemed person. (606). The regeneration and rebirth via the Holy Spirit. (606).

John 3

Again from my PhD, Herman Bavinck (1918)(2006) equates the term regeneration with rebirth. Bavinck (1918)(2006: 46). In the Gospel of John 3, Jesus Christ does not literally speak of a person being born a second time, but literally insists that a person be reborn and spiritually transformed from above.


John 3: 3

γεννηθῇ be born

ἄνωθεν from above


Strong's 1080

Strong's Concordance gennaó: to beget, to bring forth 

Original Word: γεννάω 

Part of Speech: Verb Transliteration: gennaó 

Phonetic Spelling: (ghen-nah'-o) 

Definition: to beget, to bring forth Usage: I beget (of the male), (of the female) I bring forth, give birth to.


Strong's 509

Strong's Concordance anóthen: from above 

Original Word: ἄνωθεν 

Part of Speech: Adverb Transliteration: anóthen 

Phonetic Spelling: (an'-o-then) 

Definition: from above 

Usage: (a) from above, from heaven, (b) from the beginning, from their origin (source), from of old, (c) again, anew.

1 Peter 1


ἀναγεννήσας having begotten again


Strong's 313

Strong's Concordance anagennaó: to beget again 

Original Word: ἀναγεννάω 

Part of Speech: Verb 

Transliteration: anagennaó 

Phonetic Spelling: (an-ag-en-nah'-o) 

Definition: to beget again 

Usage: I beget again, beget into a new life.

The website lists this as aorist, participle, active, and nominative, masculine, singular.

Bauer documents ἀναγεννάω (page 51), defined as beget again, be born again, figurative of spiritual rebirth of Christians. (51). This is the context of 1 Peter 1: 3,  born again. (51).

Biblically and theologically, the new birth, to beget again, being born again equates to regeneration. 

As human beings need to be regenerated by God to be saved, this means that those that God does not regenerate are not saved. In the Tik Tok video, the priest states it is human beings' own fault (outside of Christ) they are damned. As secondary causes they embrace a rejection of God in sin and evil. However, God is still the primary cause in their damnation, but with holy motives.

Bibliography


Don Stewart has written over twenty books on the subject of evidences for the Christian faith. These include, The Basic Bible Study Series, You Be the Judge, 10 Reasons To Trust the Bible, and The Coming Temple. In the last fifteen years, he has spoken in over thirty countries proclaiming the message that the Christian faith is both reasonable and intelligent.

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

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. 

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, JOHN (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. 

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

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

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

FRANCE, R.T. (2001) Matthew, Grand Rapids, Eerdmans.

HOCKING, DAVID (2014) The Book of Revelation, Tustin, California, HFT Publications.

KIERKEGAARD, SOREN (1847-1848)(1955)(1966) On Authority and Revelation, Translated by Walter Lowrie, New York, Harper and Row, Publishers, Incorporated. 

KIERKEGAARD, SOREN (1848-1849)(1961) Christian Discourses & The Lilies of the Field and The Birds of the Air & Three Discourses at The Communion on Fridays, Translated by Walter Lowrie, New York, Oxford University Press. 

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

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

MURRAY, JOHN (1937-1966)(1977) Collected Writings of John Murray, Vol. 2: Select Lectures in Systematic Theology, Edinburgh, The Banner of Truth Trust. 

MURRAY, RUSSELL NORMAN (2003) The Problem of Evil: Anglican and Baptist Perspectives, Bangor, Wales, Bangor University.
http://drrnm.blogspot.com/2006/01/

MURRAY, RUSSELL NORMAN (2010) Theodicy and Practical Theology, Lampeter, The University of Wales. Trinity Saint David.
https://drive.google.com/file/d/1OxFb7ysR475AqpQkLvxEgYgwLAQISzdn/view

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. 

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. 

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

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. 
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Saturday, December 03, 2022

For me the PhD was like a train, and if anything was in my way I would run it over: However, God in his sovereignty placed some things on the track...

CN Rail photo 

I reason that God wanted me to complete a PhD...

I will admit, that for me the PhD was like a train, and if anything was in my way I would run it over. However, God in his sovereignty placed some things on the track...

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Wednesday, November 16, 2022

Sinners v Saints

Sinners v Saints

Photo: Facebook, winter

Re: Mark 2 16-17 - 11 14 22 from You Tube, below

Pastor Courson is generally right here. 

Philosophically, I will however, opine that there are certainly some sinners, outside of the salvation of Jesus Christ, that know they are sinners. They would not believe that they are saints. For example, an organized crime, killer and thug.

I would also opine that within the salvation of Jesus Christ, there are some that downplay their sinfulness, too much. They are regenerate (Titus 3, John 3, 1 Peter 1), but fail to really embrace the depth of his/her sinful nature, consciousness, desires, will, acts/actions.

But again, Pastor Courson is basically right here. I will add that theologically, those in Jesus Christ are saved by grace (alone) through faith (alone) in the applied atoning and resurrection work of Jesus Christ (alone).

Ephesians 2 from the New American Standard Bible (NASB)

8 For by grace you have been saved through faith; and [l]this is not of yourselves, it is the gift of God; 9 not a result of works, so that no one may boast. 10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them. Ephesians 2:8 (l) this salvation

The Apostle Paul states that the righteousness of God has been revealed (Romans 1). The atoning and resurrection, gospel work of Jesus Christ applied, provides salvation and legal justification by grace through faith (alone). In particular, within Reformed theology, Romans reasons that those in Jesus Christ, receive God's righteousness. The righteousness of Jesus Christ, infinite God and perfect man. 

Human good works and the Hebrew Bible/Old Testament law could not guarantee human righteousness and therefore could not justify (Romans 4). Abraham too was justified as righteous by faith, not works. (Romans 4). Those in Jesus Christ receive the imputed righteousness (Romans 1-2, 3) of Jesus Christ and therefore are legally justified by God. This is instead of facing God's wrath and through Christ's death on the cross, human sin is atoned for. This leads to everlasting life and a sanctification (setting apart in holiness) (Romans 6-8) of the sinful human nature toward the perfect human nature of Jesus Christ. To be completed at resurrection (1 Corinthians 15, Revelation 20-22). 

Salvation (justification, sanctification, my add) is by grace through faith, not works, and human beings can do nothing to merit God's acceptance. Sanctification (6-8) is to increase obedience in the Lord. (263). Sin should be diminished, not promoted. 

Romans 6: 22 

English Standard Version (ESV)

But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life.

New American Standard Bible 

But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life. 
---

There are two kinds of people

The regenerate (Sinners/Saints saved)

The non-regenerate (Sinners unsaved)

I opine that those lacking the mental capacity to embrace sin, are not embracing the sinful deeds of Revelation 20 (NASB). For deceased children and those who are persons that are mentally deficient, it can be deduced that since they do not arrive at a reasonably competent point of consciously rejecting God, and reasonable understanding of the punishment for this rebellion, they may be regenerated by God and included within the culminated Kingdom of God after death. I would view this as reasonable speculation. Biblically persons appear to be judged for sins, which result from a sinful nature, and not for the sinful nature itself. 

In Revelation 20:12, those persons who are thrown into the lake of fire are judged for their deeds, and therefore persons are judged for deeds and not nature. Although the nature must be perfect through the eventual resurrected state (1 Corinthians 15). Mounce states here that no one is so important to be immune from judgment, and no one is so unimportant to make judgment inappropriate. Mounce (1990: 365). A non-regenerated child or mentally deficient person would still have a corrupt nature unacceptable for God’s presence, but I speculate that a certain mental capacity is required to be everlastingly punished for sinful deeds.
   

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

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

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

COLLINS, G.N.M. (1996) ‘Infant Salvation’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.   

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

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

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

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

DUNNETT, WALTER M. (2001) Exploring The New Testament, Wheaton, Crossway Books. 

FEE, GORDON D. (1987) The First Epistle To The Corinthians, Grand Rapids, William B. Eerdmans Publishing Company.

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

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.

HARPUR, GEORGE (1986) Ephesians in The International Bible Commentary, Grand Rapids, Zondervan.

MARSH, PAUL, W. (1986) ‘1 Corinthians’, in F.F. Bruce, (ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/Zondervan.

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.

NUTE, ALAN G. (1986) in 'Titus', The International Bible Commentary, F.F. Bruce, General Editor, Grand Rapids, Zondervan/Marshall Pickering. 

SHORT, STEPHEN S. (1986) ‘Mark’, in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan. 

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

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Saturday, October 29, 2022

Job: Non-exhaustive on Zoom Bible Study VI: God wills all things

Job: Non-exhaustive on Zoom Bible Study VI

Photo: Lapland Finland, Take Me To Travel, Facebook

Preface

Work is pleased with my task completion, but as it is mainly training on the computer in the back office, my eyes are tired.

I did attend the online, Zoom, Job class week.

I am in full agreement with the professor, that God wills all things. My example, referenced text below.

Job 38: 1-40: 2

Clines explains that Yahweh (God, my add), displays his divine wisdom and omnipotence (all powerful, my add). (545). This is to have Job 'leave off his attempt to understand what is happening to him.' (345). Clines opines that God wants Job to reconsider what he already knows about the world God has made. (345).

New American Standard Bible: NASB

Job 40: 2

40 Then the Lord said to Job, 2 “Will the faultfinder contend with the Almighty? 
Let him who rebukes God [l]give an answer.” 

[l] Job 40:2 Lit answer it

Philosophical theology & Philosophy of Religion

Human beings are in this present realm, finite and sinful.

God is infinite, eternal and omnipotent. God’s biblical, sovereign, providential control over his creation from Genesis to Revelation, and particularly within the book  of Job, demonstrates that God does will all things, whether directly willing or allowing, It could also be stated that God wills all things within divine perfect will or permissible will. This can also be reasoned in a parallel way within premises and conclusions via theistic, philosophy of religion. Reasoning God as the first and primary cause of all things, while allowing for secondary causes within compatibilism (God's sovereignty is compatible with the limited free will, via nature, of secondary, contingent, rational beings). God as first and primary cause, is necessary/of necessity.

Blackburn writes that a proposition is necessary, if it could not have been false.(257). Admittedly, someone can and will always disagree with any provided proposition. But, I agree with the definition here from secular, British, philosopher Blackburn. Further he writes that the necessary, what is of necessity, is true is all possible worlds. (257).

It could be reasoned contingent beings do not have to exist. Contingent beings 'could have failed to exist'. They 'must be caused to exist by some another being'. Quinn (1996: 609). If God’s plans for humanity are contingent, because he could have done otherwise, the fact these contingent plans come from a necessary being would still have them supersede the plans and needs of the contingent.

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

BRUCE, F.F. (1986) ‘Revelation’, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan. 

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, JOHN (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.

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

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

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

DUNNETT, WALTER M. (2001) Exploring The New Testament, Wheaton, Crossway Books.

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

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. 

FEE, GORDON D. AND DOUGLAS STUART (1982) How to Read the Bible for All It’s Worth, Grand Rapids, Zondervan Publishing House. 

FEE, GORDON (1987) The First Epistle to the Corinthians, Grand Rapids, William B. Eerdmans Publishing Company. 

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. 

GRIFFIN, DAVID RAY (1976) God, Power, and Evil, Philadelphia, The Westminster Press.   

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

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

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

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

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Sunday, October 23, 2022

Briefly reflecting on Philosopher Blackburn & The Golden Rule

Briefly reflecting on Philosopher Blackburn & The Golden Rule

Photo: Simple Things In Life, October 20 2022 

I came across this issue recently...

Blackburn

British philosopher, Simon Blackburn explains that the golden rule is 'Any form of the dictum, "Do unto others as you would have them do unto you." 'In some form this is found in almost all religions and ethical systems.' (160).

'The rule is sometimes parodied as. 'Do unto others as you have them do unto themselves.' (160). This example is very similar (at least) to forms of the Platinum Rule. 


Cited:

'The platinum rule is the ethical principle to "Do unto others as they themselves would have done unto them" and coined by Milton Bennett in 1979. (1).' From Milton J. Bennett, Overcoming the Golden Rule: Sympathy and Empathy, 1979. 'It emphasizes the importance of empathy with other people.' 

The philosopher Karl Popper stated it without calling it by this name: "doing unto others, wherever reasonable, as they want to be done by (2)."' 
---

Theology

The New Testament ethic:

Jesus Christ within the great commandment (Mathew 22, Mark 12, Luke 10), mentions that the second commandment is to love all persons as neighbours as one loves self. The first commandment to love of God with the fullness in mind and spirit. This is the God of the Hebrew Bible and New Testament. Some 'gospel' light can be shed even to those outside of the Christian Community.

Further from the New Testament...

Galatians 5: 14-15 New American Standard Bible (NASB) 

14 For the whole Law is fulfilled in one word, in the statement, “You shall love your neighbor as yourself.” 15 But if you bite and devour one another, take care that you are not consumed by one another.

John 13 from the Gospel of John:

John 13:34-35

New American Standard Bible (NASB) 34 A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. 35 By this all men will know that you are My disciples, if you have love for one another.” 

I John 4:20 the Epistle 

New American Standard Bible (NASB) 20 If someone says, “I love God,” and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen. 

A gospel approach requires the highest, divinely inspired, values of love and truth in human approaches to both God and humanity. The New Testament ethic is its own perspective, within the Christian worldview, whether it is philosophically and theologically referred to as a form of the Golden Rule or not, and with the similarities and differences with other variants of the Golden Rule.

BENNETT J, MILTON (1979) Overcoming the Golden Rule: Sympathy and Empathy In: Nimmo, D., Ed., Communication Yearbook 3, International Communication Association, Transaction Publishers, New Brunswick, NJ, 406-422.

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

COAD, F. ROY (1986) 'Galatians' in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan. 

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

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

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

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

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

ORR, R.W. (1986) 'The Letters of John' in The International Bible Commentary, Grand Rapids, Zondervan. 

POPPER, KARL (1971) The Open Society and Its Enemies, Vol. 2: The Hide of Prophecy, Princeton, Princeton University Press; 5th Rev ed. edition.

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

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Monday, October 17, 2022

Job: Non-exhaustive on Zoom Bible Study V: Arbitrator/Mediator

Job: Non-exhaustive on Zoom Bible Study V

Photo: I-80 in Wyoming is known as the Highway to Heaven, Facebook

From tonite

Job 9: 32-33

32 For He is not a man, as I am, that I may answer Him— That we may go to [a]court together! 33 There is no arbitrator between us, Who can place his hand upon us both. 

Footnotes a Job 9:32 Lit judgment Who can place his hand upon us both. New American Standard Bible (NASB).

I agree with my friend, the Job professor, (paraphrased with my theological emphasis) that this is a Hebrew Bible (Old Testament) allusion to Jesus Christ, God the Son, the God Man. This is Jesus Christ as mediator to humanity through his applied gospel, atoning work and resurrection for believers. The professor notes that Job's desire is less theological and more practical justice.

The professor noted Hebrews.

My references 

Hebrews 9:15

For this reason He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the violations that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance. New American Standard Bible (NASB). 

Hebrews 8:6 

But now He has obtained a more excellent ministry, to the extent that He is also the mediator of a better covenant, which has been enacted on better promises. New American Standard Bible (NASB). 

Hebrews 12:24 

...and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel. New American Standard Bible (NASB). 
---

Clines views Job here, and his answer to Bildad, somewhat differently...

'...God is not a man (32), that there is no one in a position above God to arbitrate and settle the dispute he has with God about his vindication.' (528).

 'It is not a mediator between himself and God he wants (cf. AV 'a daysman') (Authorized Version, my add), but someone who can impose his will upon God.' (528). 

Realizing that such as hope is in vain, why does he not give in with good grace and resolve to put a brave face on his suffering and smile (27)? Because as soon as one suffering is past, another takes its place....' (528).

Clines is stating that Job is not charging God with injustice in general (528). Instead, Job seeks personal vindication from his present suffering. (528). On this point, in agreement in a sense with the Zoom professor, that Job's desire for an arbitrator is more for practical justice than theological.

It would be quite speculative to reason Job was theologically, via divine revelation, foreshadowing the future gospel work of Jesus Christ as mediator. However, Job's documented words from the author of Job, in regards to an arbitrator between God and humanity, do indeed practically, from a human perspective, foreshadow the gospel work of Jesus Christ.

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

BRUCE, F.F. (1986) ‘Revelation’, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan. 

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

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

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

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

DUNNETT, WALTER M. (2001) Exploring The New Testament, Wheaton, Crossway Books.

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

FEE, GORDON D. AND DOUGLAS STUART (1982) How to Read the Bible for All It’s Worth, Grand Rapids, Zondervan Publishing House. 

FEE, GORDON (1987) The First Epistle to the Corinthians, Grand Rapids, William B. Eerdmans Publishing Company. 

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

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

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

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Friday, October 14, 2022

Friday night bullets: Work update/Philosophy on self-directed, online courses

• Work/career is good, much to learn.

• There will be a work from home component, eventually.

• My office1 (former bedroom) has my personal computer and a twenty year old, Windows XP computer for old games.

• So there is no room on my desk for another computer set-up.

• This photo features my closet door, storage room, became academic library.

• As of tomorrow, it will also become office2.

• Ironically, the closet door sort of hides the room, just as the work is confidential.  

• People have walked by the closet door, assuming it is simply a closet.
--- 

• My two co-workers and fellow trainees believe the self-directed, online courses will become more difficult. 

• I kindly, disagree, at least for me, having done like self-directed, online courses before, when I worked in corporate security for an entity worth 2.6 trillion worldwide at the time. 

• With each module, the knowledge accumulates, the terminology and concepts repeat, making learning easier.

• In some ways these initial ethics, security, regulation like sections are more difficult because with ethics (philosophy), there is often shades of gray in what a right answer is on a quiz or test.

• The future testing that is more specific to our work should be technically more black and white, IMHO.

• There are plenty of 'bugs' in the system which leads to sections being done more than once.

• On the bright side, this means I learn them better...
---

• One of my trainee co-workers that is young, of a different worldview and from far away originally, told me it was good to work with such a funny guy.

• If this was church I might have asked if I was funny looking...

• But not at work.

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Saturday, October 08, 2022

Job: Non-exhaustive on Zoom Bible Study IV/Brief Bullets on my career etcetera

Photo: West Virginia, Exploring, October 5 2022, Facebook

• 7 It came about after the Lord had spoken these words to Job, that the Lord said to Eliphaz the Temanite, “My wrath is kindled against you and against your two friends, because you have not spoken of Me what is trustworthy, as My servant Job has. New American Standard Bible (NASB) 

• Quoting Clines. selected...page 550.

• 'Vindication before the friends (42: 7 ff.)'

• 'Yahweh emphasizes to the friends that it is Job, and not they, who have truly been my servant (repeated four times!), and that it is Job, and not they, who has spoken of what is right (7 f). What is remarkable, not to say comic, reversal of the roles we find when punishment for the friends' folly is only averted  by the prayer of the righteous still suffering (cf. 10a) Job (8 f) !'

• 'The ones who had felt so superior to Job are the ones who stand in need of forgiveness themselves; and Job is not only vindicated before them but becomes their champion.'

• 'How can the friends' unexceptionable and respectful talk about God be termed folly when Job, whose speeches have been full of bitterness and hatred against God, is said to have spoken of God what is right?'

• 'In a time of suffering, talk merely about God is folly; only a calling upon God, however bitter and violent, can be right; for it proves the way to an encounter with God.'
---

• In my view, it is both logically possible and reasonably possible that what God wills and does can be hated by a human being, without God being necessarily hated.

• God should be approached in prayer, with fullness of being and in openness and honesty.

• Human beings are both finite and sinful. After the resurrection (1 Corinthians 15, Revelation 20-22) they shall remain finite.

• Philosophical and theological opinions and judgments in regards to others should be done, very prayerfully and very carefully.
---

• My career work appears to have options, once I am fully trained and advancing.

• Through career and inheritances my assets and net worth have gone up significantly.

• Through diet and medical maintenance, I have increased in health and decreased in size. 

• As work has already mentioned, more than once, holiday time must be managed well in advance.

• I am pondering on future British Isles, Europe trips, as well as to the USA and perhaps even all
continents.

• Considering for the future a London-Vienna-Munich (Bayern Munich), Northern Italy trip.

• Mediterranean

• Down the east coast of USA.

• Thank you, Lord.

• Happy Canadian Thanksgiving
---

BRUCE, F.F. (1986) ‘Revelation’, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan. 

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

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

FEE, GORDON D. AND DOUGLAS STUART (1982) How to Read the Bible for All It’s Worth, Grand Rapids, Zondervan Publishing House. 

FEE, GORDON (1987) The First Epistle to the Corinthians, Grand Rapids, William B. Eerdmans Publishing Company. 

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

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Friday, September 30, 2022

'He who dares not offend': But I attempt to love and also not offend

• I decided to keep the black and purple trim...

• I did some non-exhaustive research and the quote seems legitimate. 

• Regardless, it is a statement that has some intellectual merit.

• I might be accused at times at being honest to a fault.

• Blunt.

• I prayerfully ask the Lord to shed light on darkness, and secret darkness.

• Jesus Christ from the Gospel of John:

• John 3: 19-20 from the New American Standard Version (NASB) 19 This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. 20 For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed. 

• From Strong's: 4655 for darkness in John 3: 19. (88). σκότος 

• Bauer explains that here is this context, darkness can be understood as 'religious and moral darkness, of darkening by sin, of the state of unbelievers and of the godless.' (757-758).

• Believers too need to reject darkness.
---

• Government work went well in the first official week onsite.

• Plenty to learn.

• Managers reason I can advance in the future, because of my education and work ethic.
---

• A few years ago, being 35+ years of age, I messaged the website of a Mr. K. Lee Christian. LinkedIn

• As a dating consultant, he told me that for a man of my age...

• (Paraphrased) Virtually no young woman 18-24 years of age would consider a romantic relationship with me.

• That was several years ago, and I have accepted that as truth since then.

• There is a proof here in my claim and actions.

• I have never since asked a young woman 18-24 years of age out on anything that was clearly potentially romantic.

• Even, if in Christ, I assumed a romantic possibility in the future, I would strongly assume the answer would be 'no' at the stage of 18-24 years of age.

• It might be very uncomfortable for both of us, if I asked, so I avoid it.

• I am to love my neighbour (Matthew 22, Mark 12, Luke 10, Galatians 5) and those in the Church.

• I might ask a young woman to a church event, or lunch after church, as that is something we are encouraged to do, but only if she mentions it first.

• I might be curious about academic endeavors and ask to keep in touch.

• But the facts are evidence shows I have accepted what Mr. K. Lee Christian stated as fact.

• He stated that in the case of secular young women, there was at times, romantic potential at 25-30+ years of age.

• He stated that with (paraphrased) religious fundamentalists there was no chance that any young woman would ever date me at my age because they are (paraphrased) relationship wise, immature. (His paraphrased words, please do not shoot the messenger here)

• I countered that I was not a religious fundamentalist, and neither would anyone I would date be a religious fundamentalist, or Christian fundamentalist. (Implying I thought there were some mature, intellectual Christian, young women and that at least theoretically it might work with me)

• Rather, I would seek someone that is a Christian intellectual.

• He never got back to me...

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.

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Tuesday, September 27, 2022

Job: Non-exhaustive on Zoom Bible Study III

Photo: Filiatro Beach, Greece, Civil, LinkedIn, September 21 22

Job 1:8 English Standard Version (ESV)

8 And the Lord said to Satan, “Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil?”

I see in verse 1:8, God is mentioning Job to Satan, it seems that God was desiring Satan to take action against Job. However, as I mentioned during the study last evening, God's motives always remain perfectly good in this process.

Indeed in 1:12, God allows Satan to destroy Job’s possessions, and later in 2:6 Satan was allowed to harm Job but not take his life. This story certainly seems to demonstrate God’s power over Satanic evil. God is sovereign over it and indirectly sanctions it. 

Calvin also discussed in The Institutes the case of the Chaldeans attacking Job, that God, Satanic beings and human beings can all participate in the same evil acts: 

How can we attribute the same work to God, to Satan, and to man, without either excusing Satan by the interference of God, or making God the author of the crime? This is easily done, if we look first to the end, and then to the mode of acting. The Lord designs to exercise the patience of his servant by adversity; Satan’s plan is to drive him to despair; while the Chaldeans are bent on making unlawful gain by plunder. Such diversity of purpose makes a wide distinction in the act. . . . We thus see that there is no inconsistency in attributing the same act to God, to Satan, and to man, while, from the difference in the end and mode of action, the spotless righteousness of God shines forth at the same time that the iniquity of Satan and of man is manifested in all its deformity. Calvin, (1539)(1998) Book II, Chapter 4, Section 2. 

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, JOHN (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.

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

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

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. 

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

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

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

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

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Sunday, September 25, 2022

This eliminates the need for the ‘Who created God?’, question: God is/Necessary v Contingent

This eliminates the need for the ‘Who created God?’, question: God is/Necessary v Contingent

An article referencing edited website articles for an entry on academia.edu on September 25, 2022

Photo: May 23 2022, From Awesome world, Facebook 

Referenced from archives 


Necessary & Contingent (Brief From PhD)

An infinite eternal God can be understood as the first cause, therefore not requiring a cause.

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).

Note: This eliminates the need for the ‘Who created God?’, question. God is.

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). God as a necessary being is therefore the cause of contingent creation.

Frame reasons God is the creator and the Lord of the beginning of history. This occurs within his eternal plans. Frame (2002: 389).

Within this view God is the implied first cause that exists necessarily prior to everything else. Pojman (1996: 596).

Saturday, November 07, 2020 The necessary is good II 

The necessary is good

Necessary v. Contingent 

1. The necessary must exist.

2. God is necessary.

3. God's plans are necessary. 

4. The contingent exist.

5. The necessary supersedes the contingent.

6. Human beings are contingent.

7. Human being's plans are contingent.

8. Human being's needs are contingent.

Therefore, the suffering of the contingent is permissible.

I am not stating that God by nature had to create anything, or anything finite. God does have significant free will within divine nature. His plans reflect nature. I am stating that God's plans must occur and therefore are necessary.

It could be stated that it is a weaker sense of necessity in point 3 than points 1 and 2.  

1. The necessary must exist.

2. God is necessary


Cited 

Absolute necessity might be defined as truth at absolutely all possible worlds without restriction. But we should be able to explain it without invoking possible worlds.

By my definition 1,2 are necessary in all possible worlds. 

3. God's plans are necessary. 

This could be explained as relative necessity.


Cited 

The standard account defines each kind of relative necessity by means of a necessitated or strict conditional, whose antecedent is a propositional constant for the body of assumptions relative to which the consequent is asserted to be necessary.

The relative necessity of (3) has as antecedent the absolute necessity of (1,2).

Further, God, within his infinite, eternal nature, would only be morally obligated to keep his revealed word, as in promises, in regard to contingent, human beings. These are documented in the Hebrew Bible and New Testament within a theistic, Christian worldview.

1. The necessary must exist. 

2. God is necessary. 

The necessary is good.
---

1. The necessary must exist. 

2. God is necessary. 

3. The necessary is good.

Therefore, God is good.

Note, I am not using syllogism as arguments. Bibliographical reference 

Bob Hale, “What is Absolute Necessity?”, Philosophia Scientiæ, 16-2 | 2012, 117-148. 

Electronic reference

Bob Hale, “What is Absolute Necessity?”, Philosophia Scientiæ [Online], 16-2 | 2012, Online since 01 October 2015, connection on 26 September 2022. URL: http://journals.openedition.org/philosophiascientiae/743; DOI: https://doi.org/10.4000/philosophiascientiae.743 


Necessary v Sufficient 

Necessary versus Sufficient conditions Philosopher Blackburn explains... 'If p is a necessary condition of q, then q cannot be true unless p is true. If p is a sufficient condition of q, then given that p is true, q is so as well.' (73).

Blackburn provides the example: Steering well is a necessary condition of driving well... (73). But it is not sufficient, as one can steer well, but be an overall bad driver. (73). Perhaps, one steers very well, but is overly occupied by texting while driving. (My add, and not my practice) This concept from Blackburn with the use of symbolic logic, provides a level of complexity, yet consistent and logical at the same time. But providing a true example provides another level of difficulty. 

A solid/true example Infinite attributes (a) are a necessary condition of infinite nature (b). Infinite attributes (a) are a necessary condition of infinite nature (b), then infinite nature (b) cannot be true unless infinite attributes (a) are true. If infinite attributes (a) are a sufficient condition of infinite nature (b), then given that infinite attributes (a) are true, then infinite nature (b) is so as well. 

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. 

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

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.

PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.

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.

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Tuesday, September 20, 2022

Job: Non-exhaustive on Zoom Bible Study II

Job: Non-exhaustive on Zoom Bible Study II

Image: Journey to Space, Saturn and our Moon, September 5 2022

Preface

Part II from a Zoom bible study on Job. The study is not from our church, but features good scholarship.

My friend, the professor, mentioned in his introduction that I had worked with theodicy. True. Below is a website link to my academic work on theodicy.

website archives: theodicy 

I do not view the Book of Job as offering a formal theodicy within philosophy/theology based on modern academic standards. In modern terms, this Hebrew Bible text does deal with issues in regards to theodicy. The author/narrator of Job is explaining that God is sovereign, perfectly good, just and holy, while simultaneously, human problems of evil exist.

It needs to be considered that yes Job was righteous in the Hebrew Bible context. As Clines states the text documents: 'That Job is a blameless and upright man, i.e. is beyond reproach, not that he is sinlessly perfect, is affirmed by the narrator, by God (I: 8) and by himself (chs. 29 ff.). (522).' Job was not sinlessly perfect in a New Testament context. Eventually, port-mortem, the pre-New Covenant, Job requires the applied atoning and resurrection work of Jesus Christ, applied to him for salvation (see Hebrews, especially).

As Job in the text, is still part of fallen humanity. Job, although righteous, by Hebrew Bible standards, is still in need of God's justification and sanctification (applying New Testament theology here) and problems of evil and suffering can be divinely, justly, used within this process.

Theodicy explained

Robert M. Adams notes that the word theodicy is from the Greek, as theos (θεός) is God and dike (δίκη) is justice. Theodicy is a defence of the justice of God in the face of objections arising from the problem of evil in the world. Adams (1996: 794). The term arose with the book from Gottfried Wilhelm Leibniz in 1710 entitled Theodicy.  

Philosopher Simon Blackburn (1996) writes that theodicy is the part of theology concerned with defending the omnibenevolence and omnipotence of God while suffering and evil exists in the world. Blackburn (1996: 375). A reasonable definition of theodicy is the explanation of how the infinite, omnipotent, and omnibenevolent, all loving God accomplishes his plans within his creation where the problem of evil exists. 

God for many theists is, to note Blackburn, the unlimited and unfixed. Blackburn (1996: 193). God is considered infinite and his creation finite and therefore limited. Humanist Blackburn, from a non-theistic critical perspective, reasons there are difficulties with the concept of an omnipotent God not being able to make a stone so heavy he could not lift it, as this would make God possibly contradictory Blackburn (1996: 268), but does explain that the classic explanation is that God cannot commit the logically impossible. Blackburn (1996: 268).

Philosopher Derk Pereboom (2005) writes that it is a project attempting to defend God in the face of the problem of evil. Pereboom (2005:1). Christian apologist, Art Lindsley (2003) reasons that it can be understood as a justification of God’s ways. Lindsley (2003: 3). Kenneth Cauthen explains that it is an attempt to hold to the omnipotence and loving nature of God without contradiction. Cauthen (1997: 1).

Edward R.Wickham (1964) explains that it asks how human suffering can be reconciled with the goodness of God. Wickham (1964: vii). How can evil occur if God loves humanity? Wickham (1964: vii). Rolf Hille (2004) notes that the issue with theodicy is not only how God can allow suffering in the world, but on a different turn, why do evil persons prosper in God’s creation? Hille (2004: 21). Hille explains that these considerations on evil and the existence of God led to a criticism of Christianity and religion in Europe in the Eighteenth century and to some degree earlier. Hille (2004: 22). The Eighteenth century Hille (2004: 22) was when Leibniz’ book Theodicy, Leibniz, G.W. (1710)(1998), was published. In this era of history, when much of the modern debate concerning the problem of evil and theodicy began. Hille (2004: 22). 

William Hasker (2007) in his review of Peter van Inwagen’s book The Problem of Evil, explains that a theodicy, unlike a defence, attempts to state the true reasons why evil exists in a creation and world ruled by God. Hasker (2007: 1). Theistic and Christian theodicy are therefore largely a response to initial Seventeenth, and primarily Eighteenth century and forward, secular criticisms of the theology and philosophy of God within religion and Christianity.

Plantinga states that a defence and theodicy are different. Plantinga (1977)(2002: 28). In my view, as equally speculative, a defence can be reviewed under the intellectual umbrella of theodicy. In my view, in agreement with my short term academic tutor at Manchester University, Professor David Pailin, there are enough similarities between defence and theodicy to allow a defence to be reviewed under the general heading of theodicy. 
---

ADAMS, ROBERT. M (1996) ‘Theodicy’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

AUGUSTINE (388-395)(1964) On Free Choice of the Will, Translated by Anna S.Benjamin and L.H. Hackstaff, Upper Saddle River, N.J., Prentice Hall. 

AUGUSTINE (398-399)(1992) Confessions, Translated by Henry Chadwick, Oxford, Oxford University Press. 

AUGUSTINE (400-416)(1987)(2004) On the Trinity, Translated by Reverend Arthur West Haddan, in Nicene and Post-Nicene Fathers, Series One, Volume 3, Denver, The Catholic Encyclopedia.

AUGUSTINE (421)(1998) Enchiridion, Translated by J.F. Shaw, Denver, The Catholic Encyclopedia.

AUGUSTINE (426)(1958) The City of God, Translated by Gerald G. Walsh, Garden City, New York, Image Books. 

AUGUSTINE (427)(1997) On Christian Doctrine, Translated by D.W. Robertson Jr., Upper Saddle River, N.J., Prentice Hall. 

AUGUSTINE (427b)(1997) On Christian Teaching, Translated by R.P.H. Green, Oxford, Oxford University Press. 

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.

BOURKE, VERNON J. (1958) ‘Introduction’, in The City of God, Translated by Gerald G. Walsh, Garden City, New York, Image Books.

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

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

CAUTHEN, KENNETH (1997) ‘Theodicy’, in Frontier.net, Rochester, New York, Kenneth Cauthen, Professor of Theology, Emeritus, Colgate Rochester Crozer Divinity School.

CHADWICK, HENRY (1992) ‘Introduction’, in Confessions, Oxford, Oxford University Press.

CLARKE, O. FIELDING. (1964) God and Suffering: An Essay in Theodicy, Derby, Peter Smith (Publishers) Limited. 

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

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

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

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