Theodicy and Resurrection (PhD Edit) with Propaganda Posters
Neuschwanstein Castle, Germany (trekearth)
Preface
Reworked from a May 1, 2012 posting, for an entry on both Blogger and academia.edu, April 25, 2023
This features propaganda posters. I am attempting to stay with my graphic and colour themes, problem of evil and theodicy themes; I thought I would provide some more cited propaganda posters.
AllPosters
United States of America, likely World War Two
AllPosters
I deduce this is from the United Kingdom, World War Two era..
Citing
Shorpy
'Circa 1942 silkscreen poster by Louis Hirshman encouraging safe disposal of matches, showing stylized Japanese soldier standing behind a tree with a match, with the rising sun in the background. Federal Art Project / WPA War Services '
AllPosters
United Kingdom, World War Two. And 'Keep Calm' is popular today on many blogs.
AllPosters
The Soviet Union
'The Advance of Socialism: a Crowd Tramples a Bourgeois' by Anton Hansen
It was ugly then as it is now.
Theodicy and Resurrection (PhD Edit)
The resurrection is a complex subject that is far beyond the scope of this thesis and could easily be a topic of a large work. However, the traditional Reformed, Calvinistic perspective accepts the concept of an actual physical resurrection of Christ,[1] and the eventual physical resurrection of humanity.[2] Erickson writes that Scripture teaches the resurrection of those who believe in Christ.[3] He also reasons it is likely that unbelievers too will be raised,[4] although this concept is not as clearly explained as is the idea of the raising of those who trust in Christ.[5] Thiessen bases the traditional Christian belief in physical resurrection in the texts from both Testaments[6] and describes the resurrection bodies as both physical and spiritual in nature.[7] Whale writes that the resurrection is not to be considered an addition to the Christian faith, but is the Christian faith.[8] Theologian Robert B. Sloan (1991) reasons that for early Christians the resurrection vindicated Christ in regard to his detractors and gave his message authority.[9] Jürgen Moltmann writes that as the crucified one, the risen Christ is available for humanity.[10] Moltmann explains to some the resurrection of Christ is a counter to the abandonment of humanity of God while Christ was on the cross.[11] For certain observers Christ’s resurrection for all turns them from atheism.[12] This may be because the historical resurrection of Christ would be viewed as God actually participating in the world to remedy the problem of evil.[13] God would not only be judging the world as he did on the cross,[14] but actually bringing about resolution to the problem of evil through Christ[15] and from a human perspective this makes a belief and trust in the Biblical God reasonable and worthwhile.
Roman Catholic, Ivone Gebara in Out of the Depths within the section entitled ‘The cross mixed with resurrection’ writes that for those within modern feminist thought it is tempting to give up the cross, which includes the idea of resurrection as the supreme symbol of Christian faith.[16] Instead of a complete abandonment of traditional resurrection, reinterpretation takes place.[17] Resurrection becomes more than historical theology[18] but is the actual lived and grasped experience within the lives of women and persons.[19] Gebara notes that one can philosophically go beyond the idea of resurrection as the event following the death of a body, which is ancient idealistic theory.[20] She deduces that the metaphorical resurrection of actual persons today in physical bodies is a more valuable concept than the traditional one of resurrection.[21] C.F. Evans (1970) explains in a similar way that the use of symbolic language to describe historical figures in the context of resurrection complicates the issue of accepting the doctrine of physical resurrection.[22] Evans’ article supports the conclusion that the traditional doctrine largely rests upon an acceptance of the New Testament data,[23] and I agree. Although I disagree with Gebara’s reinterpretation of the doctrine of resurrection,[24] since this thesis involves practical theology[25] I can readily admit that it is important to deal with the problem of evil in actual physical bodies within today’s world.[26] The social redemption discussed by Gebara desires a move towards dealing with the problem of evil in the midst of the trials of life,[27] and I can intellectually support this concept[28] even while maintaining a doctrinal acceptance of the actual physical resurrection of Christ[29] and the eventual resurrection of humanity.[30]
Clarence Darrow (1928)(1973) writes that resurrection of the body is purely a religious doctrine.[31] He reasons that few intelligent persons when faced with evidence would hold to a doctrine of resurrection.[32] He deduces that those within the New Testament era had little scientific knowledge, and therefore resurrection doctrine is a product of those with blind faith, wild dreams, hopeless hopes, and cowardly fears.[33] Darrow’s assumption[34] would more likely be correct if the Hebrew Bible and New Testament were written by persons that were clearly writing mythological literature with the primary use of metaphorical language.[35] However, as noted there are those within both conservative and liberal Christian traditions that would reason the historical writers of Scripture wrote what they saw and experienced, and therefore many of these modern scholars accept a doctrine of physical resurrection.[36] Moltmann writes that after the resurrection the risen Christ appeared to his followers in order to guarantee that the glory of God and his creation would occur in the not too distance future.[37] This is an ultimate of hope of a sovereignty theodicy.
[1] Erickson (1994: 776-779).
[2] Erickson (1994: 1194).
[3] Erickson (1994: 1194).
[4] Erickson (1994: 1194).
[5] Erickson (1994: 1200).
[6] Thiessen (1956: 491).
[7] Thiessen (1956: 491).
[8] Whale (1958: 69).
[9] Sloan (1991: 449).
[10] Moltmann (1993: 195).
[11] Moltmann (1993: 195).
[12] Moltmann (1993: 195).
[13] Others such as Darrow, Phillips, and Flew would be very skeptical of this concept. Phillips (2005: 247-275). Darrow (1928)(1973: 266-267). Flew (1983)(1996: 92). If one does not believe in the resurrection of Christ, God’s key witness to the world that he wishes to save it from the problem of evil is gone. The remedy to sin and death would be non-existent and therefore concepts of a perfected world far-fetched.
[14] Moltmann (1993: 195).
[15] Moltmann (1993: 195).
[16] Gebara (2002: 120).
[17] Gebara (2002: 121).
[18] Gebara (2002: 121).
[19] Gebara (2002: 122).
[20] Gebara (2002: 122).
[21] Gebara (2002: 122).
[22] Evans (1999: 501-503).
[23] Evans (1999: 501-503).
[24] Gebara (2002: 122).
[25] Primarily with Chapters Five and Six.
[26] Gebara (2002: 122).
[27] Gebara (2002: 124).
[28] Gebara (2002: 124).
[29] Whale (1958: 65-70). Anderson (2001: 101). Mounce (1990: 369-397).
[30] Mounce (1990: 360).
[31] Darrow (1928)(1973: 266).
[32] Darrow (1928)(1973: 266).
[33] Darrow (1928)(1973: 266-267).
[34] Darrow (1928)(1973: 266-267).
[35] This as opposed to writing historical based religious history with the use of plain literal and figurative literal language.
[36] Moltmann (1993: 160-199). Erickson (1994: 1194-1204). Excepting that there are those that reinterpret such as Gebara with her feminist views. Gebara (2002: 122-124).
[37] Moltmann (1993: 178).
The resurrection is a complex subject that is far beyond the scope of this thesis and could easily be a topic of a large work. However, the traditional Reformed, Calvinistic perspective accepts the concept of an actual physical resurrection of Christ,[1] and the eventual physical resurrection of humanity.[2] Erickson writes that Scripture teaches the resurrection of those who believe in Christ.[3] He also reasons it is likely that unbelievers too will be raised,[4] although this concept is not as clearly explained as is the idea of the raising of those who trust in Christ.[5] Thiessen bases the traditional Christian belief in physical resurrection in the texts from both Testaments[6] and describes the resurrection bodies as both physical and spiritual in nature.[7] Whale writes that the resurrection is not to be considered an addition to the Christian faith, but is the Christian faith.[8] Theologian Robert B. Sloan (1991) reasons that for early Christians the resurrection vindicated Christ in regard to his detractors and gave his message authority.[9] Jürgen Moltmann writes that as the crucified one, the risen Christ is available for humanity.[10] Moltmann explains to some the resurrection of Christ is a counter to the abandonment of humanity of God while Christ was on the cross.[11] For certain observers Christ’s resurrection for all turns them from atheism.[12] This may be because the historical resurrection of Christ would be viewed as God actually participating in the world to remedy the problem of evil.[13] God would not only be judging the world as he did on the cross,[14] but actually bringing about resolution to the problem of evil through Christ[15] and from a human perspective this makes a belief and trust in the Biblical God reasonable and worthwhile.
Roman Catholic, Ivone Gebara in Out of the Depths within the section entitled ‘The cross mixed with resurrection’ writes that for those within modern feminist thought it is tempting to give up the cross, which includes the idea of resurrection as the supreme symbol of Christian faith.[16] Instead of a complete abandonment of traditional resurrection, reinterpretation takes place.[17] Resurrection becomes more than historical theology[18] but is the actual lived and grasped experience within the lives of women and persons.[19] Gebara notes that one can philosophically go beyond the idea of resurrection as the event following the death of a body, which is ancient idealistic theory.[20] She deduces that the metaphorical resurrection of actual persons today in physical bodies is a more valuable concept than the traditional one of resurrection.[21] C.F. Evans (1970) explains in a similar way that the use of symbolic language to describe historical figures in the context of resurrection complicates the issue of accepting the doctrine of physical resurrection.[22] Evans’ article supports the conclusion that the traditional doctrine largely rests upon an acceptance of the New Testament data,[23] and I agree. Although I disagree with Gebara’s reinterpretation of the doctrine of resurrection,[24] since this thesis involves practical theology[25] I can readily admit that it is important to deal with the problem of evil in actual physical bodies within today’s world.[26] The social redemption discussed by Gebara desires a move towards dealing with the problem of evil in the midst of the trials of life,[27] and I can intellectually support this concept[28] even while maintaining a doctrinal acceptance of the actual physical resurrection of Christ[29] and the eventual resurrection of humanity.[30]
Clarence Darrow (1928)(1973) writes that resurrection of the body is purely a religious doctrine.[31] He reasons that few intelligent persons when faced with evidence would hold to a doctrine of resurrection.[32] He deduces that those within the New Testament era had little scientific knowledge, and therefore resurrection doctrine is a product of those with blind faith, wild dreams, hopeless hopes, and cowardly fears.[33] Darrow’s assumption[34] would more likely be correct if the Hebrew Bible and New Testament were written by persons that were clearly writing mythological literature with the primary use of metaphorical language.[35] However, as noted there are those within both conservative and liberal Christian traditions that would reason the historical writers of Scripture wrote what they saw and experienced, and therefore many of these modern scholars accept a doctrine of physical resurrection.[36] Moltmann writes that after the resurrection the risen Christ appeared to his followers in order to guarantee that the glory of God and his creation would occur in the not too distance future.[37] This is an ultimate of hope of a sovereignty theodicy.
[1] Erickson (1994: 776-779).
[2] Erickson (1994: 1194).
[3] Erickson (1994: 1194).
[4] Erickson (1994: 1194).
[5] Erickson (1994: 1200).
[6] Thiessen (1956: 491).
[7] Thiessen (1956: 491).
[8] Whale (1958: 69).
[9] Sloan (1991: 449).
[10] Moltmann (1993: 195).
[11] Moltmann (1993: 195).
[12] Moltmann (1993: 195).
[13] Others such as Darrow, Phillips, and Flew would be very skeptical of this concept. Phillips (2005: 247-275). Darrow (1928)(1973: 266-267). Flew (1983)(1996: 92). If one does not believe in the resurrection of Christ, God’s key witness to the world that he wishes to save it from the problem of evil is gone. The remedy to sin and death would be non-existent and therefore concepts of a perfected world far-fetched.
[14] Moltmann (1993: 195).
[15] Moltmann (1993: 195).
[16] Gebara (2002: 120).
[17] Gebara (2002: 121).
[18] Gebara (2002: 121).
[19] Gebara (2002: 122).
[20] Gebara (2002: 122).
[21] Gebara (2002: 122).
[22] Evans (1999: 501-503).
[23] Evans (1999: 501-503).
[24] Gebara (2002: 122).
[25] Primarily with Chapters Five and Six.
[26] Gebara (2002: 122).
[27] Gebara (2002: 124).
[28] Gebara (2002: 124).
[29] Whale (1958: 65-70). Anderson (2001: 101). Mounce (1990: 369-397).
[30] Mounce (1990: 360).
[31] Darrow (1928)(1973: 266).
[32] Darrow (1928)(1973: 266).
[33] Darrow (1928)(1973: 266-267).
[34] Darrow (1928)(1973: 266-267).
[35] This as opposed to writing historical based religious history with the use of plain literal and figurative literal language.
[36] Moltmann (1993: 160-199). Erickson (1994: 1194-1204). Excepting that there are those that reinterpret such as Gebara with her feminist views. Gebara (2002: 122-124).
[37] Moltmann (1993: 178).
---
ANDERSON, RAY S. (2001) The Shape of Practical Theology, Downers Grove, Illinois, InterVarsity Press.
DARROW, CLARENCE (1928)(1973) ‘The Myth of the Soul’ in The Forum, October, in Paul Edwards and Arthur Pap (eds), A Modern Introduction To Philosophy, New York, The Free Press.
ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.
FLEW, ANTONY, R.M. HARE, AND BASIL MITCHELL (1983) (1996) ‘The Debate on the Rationality of Religious Belief’, in L.P. Pojman (ed.), Philosophy, The Quest for Truth, New York, Wadsworth Publishing Company.
GEBARA, IVONE (2002) Out of the Depths, Translated by Ann Patrick Ware, Minneapolis, Fortress Press.
MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.
MOLTMANN, JÜRGEN (1993) The Crucified God, Minneapolis, Fortress Press.
PHILLIPS, D.Z. (2005) The Problem of Evil and the Problem of God, Fortress Press, Minneapolis.
SLOAN, ROBERT B (1991) ‘Unity in Diversity’, in David Alan Black and David S. Dockery (eds.), New Testament Criticism and Interpretation, Grand Rapids, Zondervan Publishing House.
THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company.
WHALE, J.S. (1958) Christian Doctrine, Glasgow, Fontana Books
DARROW, CLARENCE (1928)(1973) ‘The Myth of the Soul’ in The Forum, October, in Paul Edwards and Arthur Pap (eds), A Modern Introduction To Philosophy, New York, The Free Press.
ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.
FLEW, ANTONY, R.M. HARE, AND BASIL MITCHELL (1983) (1996) ‘The Debate on the Rationality of Religious Belief’, in L.P. Pojman (ed.), Philosophy, The Quest for Truth, New York, Wadsworth Publishing Company.
GEBARA, IVONE (2002) Out of the Depths, Translated by Ann Patrick Ware, Minneapolis, Fortress Press.
MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.
MOLTMANN, JÜRGEN (1993) The Crucified God, Minneapolis, Fortress Press.
PHILLIPS, D.Z. (2005) The Problem of Evil and the Problem of God, Fortress Press, Minneapolis.
SLOAN, ROBERT B (1991) ‘Unity in Diversity’, in David Alan Black and David S. Dockery (eds.), New Testament Criticism and Interpretation, Grand Rapids, Zondervan Publishing House.
THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company.
WHALE, J.S. (1958) Christian Doctrine, Glasgow, Fontana Books
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Propaganda Posters
Allposters.com
This features propaganda posters. I am attempting to stay with my graphic and colour themes, problem of evil and theodicy themes; I thought I would provide some more cited propaganda posters.
AllPosters
United States of America, likely World War Two
AllPosters
I deduce this is from the United Kingdom, World War Two era..
Citing
Shorpy
'Circa 1942 silkscreen poster by Louis Hirshman encouraging safe disposal of matches, showing stylized Japanese soldier standing behind a tree with a match, with the rising sun in the background. Federal Art Project / WPA War Services '
AllPosters
United Kingdom, World War Two. And 'Keep Calm' is popular today on many blogs.
AllPosters
The Soviet Union
'The Advance of Socialism: a Crowd Tramples a Bourgeois' by Anton Hansen
It was ugly then as it is now.
