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J.S. Whale (1958) explains that within Protestant thought the Bible represents the whole counsel of God and nothing can be added whether by new revelation or tradition.[1] Whale, however, correctly warns against the idea of the Bible becoming a law book,[2] and the Scripture needs to stay a historical living word as opposed to a narrow book of rules.[3] This goes back to Erickson’s point that God’s word, although an unchanging message must be interpreted for each era.[4] This in no way allows for an overhaul of major, traditional Christian doctrines from traditional and Reformed perspectives,[5] but with the use of practical and empirical approaches there would be opportunities to understand Christian theology in modern terms.[6] In other words, the very same Biblical doctrines that were given in the contexts of ancient Israel, Europe, Asia, and Africa need to be explained in the contexts of twenty-first century Western civilization, and other societies in the world. Theological principles would remain the same, but theological application can vary within eras and locations.[7]
Infant baptism
Whale reasons infant baptism demonstrates that Christ did something for a person, without waiting for human approval.[8] Rebaptism[9] would never be needed as although baptized Roman Catholics can turn from the faith, if they do turn back to Christ the initial baptism is sufficient.[10] The sacrament of infant baptism is one of the ‘foundational stones of Church.’[11] Klein, Blomberg and Hubbard reason it is not Biblically clear what type of baptism should be practiced.[12] Infant baptism is not taught in Scripture directly,[13] and therefore it can be deduced the same could be stated for the associated concepts of baptismal regeneration with Roman Catholics[14] and Eastern Orthodox[15] Churches. However, legitimate theological inference leads to concepts of infant baptism,[16] and so there are also historical arguments for baptismal regeneration within the Christian community which includes Catholic,[17] Eastern Orthodox,[18] and even in some cases Presbyterian,[19] Lutheran and Episcopal.[20]
The Resurrection
Whale writes
that the resurrection is not to be considered an addition to the Christian
faith, but is the Christian faith.[21] Theologian Robert B. Sloan (1991) reasons
that for early Christians the resurrection vindicated Christ in regard to his
detractors and gave his message authority.[22] Jürgen Moltmann writes that as the crucified
one, the risen Christ is available for humanity.[23]
Moltmann explains to some the resurrection of Christ is a counter to the abandonment
of humanity of God while Christ was on the cross.[24] For certain observers Christ’s resurrection
for all turns them from atheism.[25] 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.[26] God would not only be judging the world as he
did on the cross,[27]
but actually bringing about resolution to the problem of evil through Christ[28]
and from a human perspective this makes a belief and trust in the Biblical God
reasonable and worthwhile.
Transcendence
J.S. Whale
explains transcendence makes God inaccessible and unknowable to finite
creatures.[29] For Whale, Christ revealed the nature of the
transcendent God in his life and ministry.[30] According to Kreeft and Tacelli, God is not
part of the physical universe, and is not limited by the universe.[31] God is the creator of the universe and all
things, and is ‘other’ than the universe.[32]
Expiation/Propitiation
Whale writes that expiation means God himself purges or covers human sin.[33] To state that Christ expiates sin[34] means that his atoning work enables God to forgive sins[35] and gradually, and eventually, purge sinfulness out of obedient followers.[36] Palma explains that some argue propitiation must be rejected in favour of expiation, since propitiation and its divine wrath is a concept that comes from pagan origins where pagan deities were appeased through sacrifice.[37] He reasons that within the New Testament, propitiation includes the idea of expiation, but expiation does not necessarily include the idea of propitiation.[38] James Strong explains that the word under review in Romans 3: 25, hilasterion, (ἱλαστήριον) is defined as an expiatory place or thing, an ‘atoning victim’ along with ‘mercyseat’ and ‘propitiation.’[39] This definition, although somewhat vague[40] does not contradict Palma’s concept that propitiation does include the idea of expiation.[41] From Strong’s definition, Romans 3: 25 does perhaps allow for the idea of atonement in both the sense of sacrifice and appeasement.[42] However, his definition does place more emphasis on expiation than propitiation in the atonement process in Romans 3: 25.[43]
Walter Bauer writes that the meaning in Romans 3: 25 is uncertain and could be either expiates or propitiates.[44] According to Strong the definition of the word from 1 John 2:2 and 4:10 is ‘atonement’ along with ‘expiator’ and ‘propitiation’ and so 1 John does not solve the issue from Romans.[45] Since this thesis is primarily concerned with theodicy and atonement is a secondary, but important issue, let me conclude by stating that the Greek word allows for discussion and various interpretation.[46] Some within liberal, progressive Christian traditions may insist that expiation is all that is required within the atoning work of Christ;[47] while others such as myself, within moderate conservative traditions may conclude expiation and propitiation, both sacrifice and appeasement are reasonable concepts within Christian atonement.[48]
Suffering/Death
Whale writes
creation has an ultimate meaning that is not disclosed until the end where the
final purpose becomes clear.[49] Death is the ultimate end of temporal
suffering and Whale reasons that natural phenomenon does not completely explain
it as human beings are not purely natural, but also posses God’s image.[50] It seems, from a traditional Christian
perspective, that in death, resurrection and judgment, the plan symbol[51]
of God finally culminates. According to
Moltmann, through the history of the crucified and risen Christ, lies the
consummation of the Kingdom of God that sets things free and provides them with
meaning.[52]
Vicarious Suffering
Specifically, the term ‘vicarious’ is usually, within Christian theology, used in the context of atonement and means ‘in the place of’[53] and that Christ died in the place of sinful humanity. [54] Whale reasons ‘vicarious suffering’ consists of one taking suffering for another.[55]
Cosmology
Whale writes
that cosmology is looking at the cosmos and visible universe from a theistic
perspective denying that it is self-explanatory.[56] Pojman mentions that theistic versions of
cosmology deduce something outside of the universe is required to explain its
existence.[57] Paul Edwards (1973) explains cosmology
reasons that all things come into being through other things,[58]
and since a causal series of events cannot go back in infinity, there must be a
first cause.[59] Thomas Aquinas is famous for discussing The
Five Ways and his cosmological argument within Summa Theologica.[60] Plantinga reasons that aspects of Aquinas’
presentation[61]
are reasonable, but overall the argument is unsuccessful.[62]
I reason this does not render all
arguments for first cause unsuccessful, but Plantinga points out difficulties
with Aquinas’ approach,[63]
which is perhaps too extensive.[64] Edwards comments[65]
would adequately explain a more modest and reasonable idea concerning first
cause.[66]
_____________________
[1] Whale (1958: 15).
[2] Whale (1958: 15).
[3] Whale (1958: 15).
[4] Erickson (1994: 37).
[5] Whale (1958: 15).
[6] Pattison and
Woodward (2000)(2007: 14-15).
[7] Whale (1958: 15). Erickson (1994: 37).
[8] Whale (1958: 158).
[9] Or Believer’s
Baptism as it is known within Baptist and Anabaptist theology.
[10] Schreck (1984:
129).
[11] Whale (1958: 158). Whale does not view infant baptism as mere
dedication or as a rite effecting regeneration and so his position is not
identical to Schreck’s, although he does support the sacrament being practiced.
[12] Klein, Blomberg,
and Hubbard (1993: 140).
[13] Klein, Blomberg,
and Hubbard (1993: 140).
[14] Schreck (1984:
124).
[15] Kavanagh (1999:
300).
[16] Klein, Blomberg,
and Hubbard (1993: 140).
[17] Schreck (1984:
124).
[18] Kavanagh (1999:
300).
[19] John Calvin raised
the possibility that in some cases baptismal regeneration could take place in
infants. Calvin (1539)(1998: Book IV,
Chapter 14, 17-20). There are some
Presbyterians that take this view.
However, I am a member of a Presbyterian Church in America that believes
in infant baptism, but not in baptismal regeneration.
[20] Kavanagh (1999:
300). In Lutheran theology infant
baptism and baptismal regeneration must be accompanied by the faith of the
parents or future faith of the infant at a more mature age. Some Lutherans and Presbyterians would reject
any concept of baptismal regeneration.
Grenz, Guretzki, and Nordling (1999: 19).
[21] Whale (1958: 69).
[22] Sloan (1991: 449).
[23] Moltmann (1993:
195).
[24] Moltmann (1993: 195).
[25] Moltmann (1993: 195).
[26] 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.
[27] Moltmann (1993: 195).
[28] Moltmann (1993:
195).
[29] Whale (1958: 56).
[30] Whale (1958: 109).
[31] Kreeft and Tacelli (1994: 93).
[32] Kreeft and Tacelli (1994: 93).
[33] Whale (1958: 81).
[34] Whale (1958: 81).
[35] Whale (1958: 81).
[36] Whale (1958: 81).
[37] Palma (2007: 1).
[38] Palma (2007: 1).
[39] Strong (1890)(1986: 48).
[40] Strong (1890)(1986:
48).
[41] Palma (2007: 1).
[42] Strong (1890)(1986: 48).
[43] Strong (1890)(1986: 48).
[44] Bauer (1979: 375).
[45] Strong (1890)(1986: 49).
[46] Palma (2007: 1).
[47] Dodd (1935:
82-95).
[48] Erickson (1994:
809-810). Strong (1890)(1986: 48). Bauer (1979: 375).
[49] Whale (1958: 164).
[50] Whale (1958: 166).
[51] van der Ven (1993:
173). van der Ven (1998: 212-213).
[52] Moltmann (1993: 338).
[53] Grenz, Guretzki,
and Nordling (1999: 120).
[54] Grenz, Guretzki, and Nordling (1999: 120).
[55] Whale (1958: 81-82).
[56] Whale (1958: 22).
[57] Pojman (1996: 37).
[58] Edwards (1973:
377-378).
[59] Edwards (1973: 377-378).
[60] Aquinas, Thomas (1261)(1920) Summa
Theologica, Translated by Fathers of the English Dominican Province, London,
Fathers of the English Dominican Province.
[61] Aquinas, Thomas (1261)(1920).
[62] Plantinga (1977)(2002: 80).
[63] Aquinas, Thomas (1261)(1920).
[64] Aquinas’
presentation although classic and important, is very speculative and Plantinga
has disagreements with his overall work. Plantinga (1977)(2002: 80). Geivett reasons Plantinga is too negative concerning
natural theology as possibly working.
Geivett (1993: 59-60).
[65] Edwards (1973: 377-378).
[66] Grenz and Olson (1992: 16).
____________________
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VAN DER VEN, JOHANNES (2006b) ‘Symbols versus Models’, in a personal email from Johannes van der Ven, Nijmegen, Radboud University, Nijmegen.
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