'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.

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. 

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 

Thursday, October 16, 2014 Necessary & Contingent (Brief From PhD) 

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

I would view 1,2 as within absolute necessity.

Open Edition Journals: Philosophia Scientia What is Absolute Necessity? Bob Hale 16/2/2012 

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.

Relative Necessity Reformulated Bob Hale & Jessica Leech Journal of Philosophical Logic volume 46, pages1–26(2017)

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.

Thursday, July 13, 2017: Quaternio terminorum: The fallacy of four

Cited

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 

Thursday, November 07, 2019 Necessary v Sufficient 

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.

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. 

EDWARDS, JONATHAN (1729)(2006) Sovereignty of God, New Haven, Connecticut, Jonathan Edwards Center, Yale University.

EDWARDS, JONATHAN (1731-1733)(2006) Law of Nature, New Haven, Connecticut, Jonathan Edwards Center, Yale University.

EDWARDS, JONATHAN (1754)(2006) Freedom of the Will, Flower Mound, Texas. Jonathanedwards.com.

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. 

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

FEINBERG, JOHN.S. (1986) Predestination and Free Will, in David Basinger and Randall Basinger (eds.), Downers Grove, Illinois, InterVarsity Press. 

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

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

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

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

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

GEIVETT, R. DOUGLAS (1993) Evil and the Evidence for God, Philadelphia, Temple University Press. 

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

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

HAMILTON, VICTOR P. (1988) Handbook on the Pentateuch, Grand Rapids, Baker Book House.

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

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

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

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

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

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

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

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

HILLE, ROLF (2004) ‘A Biblical-Theological Response to the Problem of Theodicy in the Context of the Modern Criticism of Religion’, in Evangelical Review of Theology, Volume 28, Number 1, pp. 21-37. Carlisle, UK, Evangelical Review of Theology. 

HILLE, ROLF (2004) ‘A Biblical-Theological Response to the Problem of Theodicy in the Context of the Modern Criticism of Religion’, in Evangelical Review of Theology, Volume 28, Number 1, pp. 21-37. Carlisle, UK, Evangelical Review of Theology.

HOWARD-SNYDER, DANIEL AND JOHN O’LEARY-HAWTHORNE (1998) ‘Transworld Sanctity and Plantinga’s Free Will Defence’, in International Journal for Philosophy of Religion, Volume 44, Number 1, August, Springer, Netherlands, Publisher International Journal for Philosophy of Religion.

HUGHES, PHILIP, EDGCUMBE (1990) A Commentary On The Epistle To The Hebrews, Grand Rapids, William B. Eerdmans Publishing Company. The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

JORDAN, MARK D. (1996) ‘Augustine’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, pp. 52-53. Cambridge, Cambridge University Press.

KRAUT, RICHARD (1996) ‘Plato’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, pp. 619-629. Cambridge University Press.

LEIBNIZ, G.W. (1710)(1998) Theodicy, Translated by E.M. Huggard Chicago, Open Court Classics. 

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

MACDONALD, SCOTT (1989) ‘Augustine’s Christian-Platonist Account of Goodness’, in The New Scholasticism, Volume 63, Number 4, pp. 485-509. Baltimore, The New Scholasticism. 

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

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

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

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

LAFOLLETTE, HUGH (1980) ‘Plantinga on Free Will Defence’, in International Journal for Philosophy of Religion, 11, The Hague, Martimus Nijhoff Publishers.

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

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.

 

Pailin, David A. (David Arthur) 1936- Worldcat.org

PEREBOOM, DERK (2005) ‘The Problem of Evil’, in The Blackwell Guide to Philosophy of Religion, William E. Mann, (ed.), Oxford, Blackwell Publishing. 

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

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.

PLANTINGA, ALVIN C. (1977)(2002) God, Freedom, and Evil, Grand Rapids, Wm. B. Eerdmans Publishing Company. 

PLANTINGA, ALVIN C. (1982) The Nature of Necessity, Oxford, Clarendon Press.

PLATO (360 B.C.)(1982) ‘Timaeus’, in Process Studies, Volume. 12, Number 4, Winter, pp.243-251. Claremont, California, Process Studies. 

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

ROWE, WILLIAM L. (1990) ‘The Problem of Evil and Some Varieties of Atheism’, in Adams and Adams (eds.) The Problem of Evil, Oxford, Oxford University Press.

SAROT, MARCEL (1997) ‘Evil, Tragedy and Feminist Theology: New Impulses for Theodicy’, in Theology Digest, Volume 44, Number 1, Spring, pp. 29-33. St. Louis, Missouri, Theology Digest. 

SCUDDER, DELTON, LEWIS (1940) Tennant’s Philosophical Theology, London, Oxford University Press. 

VAN INWAGEN, PETER (2006) The Problem of Evil, Oxford, Oxford University Press.

WICKHAM, EDWARD R. ‘Forward’, in O.Fielding.Clarke (1964) God and Suffering: An Essay in Theodicy, Derby, Peter Smith (Publishers) Limited. 

WRIGHT, R.K.McGREGOR (1996) No Place for Sovereignty, Downers Grove, Illinois, InterVarsity Press.

Job: Non-exhaustive on Zoom Bible Study I

The image, from Facebook, seems appropriate. 

Prelude

I was asked to join a Zoom bible study on Job, which began last evening. It is not from our church, but a very good study from a friend and fellow scholar that presented. 

Background

Browning explains the book of Job is a major text of wisdom literature in the Hebrew Bible. Browning (1997: 204)

The authorship is reasoned to not be certain and was likely written after the exile. Browning (204). The presenter in our study, (paraphrased) agreed that the author, as far as name was concerned, was unknown. I can agree with the presenter that the author was however, significantly authoritative in the Hebrew Bible, historical, religious, context. 

Clines states that the story of Job was present many centuries before the Old Testament book was completed. Clines (1986: 521). This would include oral form, I reason. The story goes back to the second millennium BC and the book written between the seventh and third centuries BC. Clines (1986: 521). 

La Sor and company state Job is referenced in ancient texts circa 2000 BC (Egypt) and Amarna (Egypt) 1350 BC, meaning the story may very well be of an actual sufferer who was later documented in a setting by a poet. (p. 560). However, the academic text reasons the story still has Biblical value regardless of historical setting and that it was not seriously questioned in the Hebrew Bible canon. (pp. 560-561). Acceptance in Hebrew Bible canon strongly suggests historicity and relevant historical value. 

My short term academic adviser (1999) at Manchester University, Professor David Pailin, informed me that because of these issues with Job, that the book was basically mythology, but I do not think that conclusion was or is warranted. He was attempting to demerit the book in regard to its use with my theodicy and problem of evil research. It is according to various sources an ancient historical story documented in the Hebrew Bible at a deduced significantly later date. 

An authorship date of between (paraphrased) 1000-500 BC was estimated by my friend, the study presenter that has done significant scholarly work on the Book of Job, and wisdom literature, in general.

I have also come across statements, including pastoral, in my academic career from those that study scholarship that speculate Job may have been written much closer to the occurrence of events.

The Three Levels of Wisdom 

This is paraphrased from the course notes and lecture.

Level 1: Human skill, including philosophy was noted

Level 2: Life wisdom

Level 3: God's wisdom, in particular from the Scripture, in this context it would be Hebrew Bible extant at the time of when a) Job occurred b) Job was written

In other words, God's purposes in the existence of human suffering are divinely revelatory, under Level 3.

Quoting Clines:

'Every reader of this magnificent and timeless book realizes that its purposes is to deal, in dramatic form, with the problem of suffering.' (520).

But it is God's purposes that are key here, not Job's understanding of why he has suffered. (Paraphrased in-part based on 520). Job's suffering remains a mystery. (520).

But, God's sovereignty and perfectly good purposes are made clear.

I would opine that God can use Scriptural revelation, along with life experience and human skill in philosophy to assist certain persons to better understand problems of suffering and problems of evil. In that sense, I reason the three types of wisdom listed do overlap at times.

Referencing-Saturday, April 12, 2014, Brief On Job 38:3, from my archives 

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

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

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. 

HAMILTON, VICTOR P. (1988) Handbook on the Pentateuch, Grand Rapids, Baker Book House. 

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

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

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

 

Pailin, David A. (David Arthur) 1936- Worldcat.org

Brief Bullet Saturday

• Many thanks to my good friend 007, for that image. 

• With his vast Metro Vancouver dining experience, he should know. 

• From psychology, one of the suggestions I have heard is that a person that is rude to a food server or like, should be disqualified as a romantic prospect. 

• Rudeness is in general a red flag. 

• In Christ, we are to love our neighbour as self, Matthew 22, Mark 12, Luke 10, Galatians 5. 

• God's love for humanity and the Church, and the need for Christians to love one another is highlighted in the Gospel of John and in John's epistles, for example.

• 1 Peter 3: 14-16 (English Standard Version/ESV) 14 But even if you should suffer for righteousness' sake, you will be blessed. Have no fear of them, nor be troubled, 15 but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, 16 having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame.

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

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

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

ELLIS, DAVID J. (1986) 'John' in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan. 

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.

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

MOLTMANN, JÜRGEN (1999) ‘Perseverance’, in Alan Richardson and John Bowden (eds.), New Dictionary of Christian Theology, Kent, SCM Press Ltd.

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

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. 

THE ORTHODOX STUDY BIBLE, NEW TESTAMENT AND PSALMS (1993) Saint Athanasius Orthodox Academy, Nashville, Tennessee, Thomas Nelson Publishers.