Wednesday, June 05, 2013

Thomas Aquinas (1225-1274) (In Brief/PhD Edit)


Thomas Aquinas (1225-1274) (In Brief/PhD Edit)

Photos 

Alanya, Turkey-Mediterranean Sea-trekearth 

Marmaris, Trukey-Mediterranean-trekearth

Thomas Aquinas (1261)(1920) writes in Summa Theologiae that evil was only possible from a corruption of the good.[1]  Hick concludes that Augustine and Thomas Aquinas (1225-1274)s[2] were not content with merely establishing a Biblical doctrine of God’s goodness and the related goodness of his creation.[3]  Augustine and Aquinas were influenced by Neo-Platonic thought and equated being with goodness, so that greater existence (existence without evil) meant greater goodness.[4]   Aquinas postulates that everything desired as an end is perfection,[5] and that since every nature desires its own being and perfection, this is good.[6]  Therefore evil cannot signify a being, form, or nature, as evil is not desirable and is only possible by corrupting the good.[7]

Also

Thomas Aquinas is famous for discussing The Five Ways and his cosmological argument within Summa Theologica.[8]  Plantinga reasons that aspects of Aquinas’ presentation[9] are reasonable, but overall the argument is unsuccessful.[10]  I reason this does not render all arguments for first cause unsuccessful, but Plantinga points out difficulties with Aquinas’ approach,[11] which is perhaps too extensive.[12]

June 5, 2013

Thomas Aquinas is understood to have held to a view of privation as was Augustine. The view discussed in section one.  Blog readers will have mainly read the concept connected to Augustine in the past due to the fact that he was a major exemplar in my MPhil/PhD work and Aquinas was not.

I have noted many times on my blogs I do hold to and therefore argue that God is the first cause, and this is without subscribing to a formal classic cosmological argument such as that of Aquinas.

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.

AQUINAS, THOMAS (1261)(1920) Summa Theologica, Translated by Fathers of the English Dominican Province, London, Fathers of the English Dominican Province.

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

HICK, JOHN (1970) Evil and The God of Love, London, The Fontana Library.

HICK, JOHN (1978) ‘Present and Future Life’, Harvard Theological Review, Volume 71, Number 1-2, January-April, Harvard University.

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

HICK, JOHN (1993)  ‘Afterword’ in GEIVETT, R. DOUGLAS (1993) Evil and the Evidence for God, Philadelphia, Temple University Press.

HICK, JOHN (1993) The Metaphor of God Incarnate, Louisville, Kentucky, John Know Press.

HICK, JOHN (1994) Death and Eternal Life, Louisville, Kentucky, John Knox Press.

HICK, JOHN (1999) ‘Life after Death’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press.

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.

PLANTINGA, ALVIN C. (2000) Warranted Christian Belief, Oxford, Oxford University Press.

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


[1] Aquinas (1261)(1920: 1.48.1).
[2] Pojman (1996: 38). 
[3] Hick (1970: 176).
[4] Hick (1970: 176).  Augustine (388-395)(1964: 117).  Augustine (421)(1998: Chapter 13: 7).  Aquinas (1261)(1920: 1.48.1).
[5] Aquinas (1261)(1920: 1.48.1).
[6] Aquinas (1261)(1920: 1.48.1).
[7] Aquinas (1261)(1920: 1.48.1).
[8] Aquinas, Thomas (1261)(1920) Summa Theologica, Translated by Fathers of the English Dominican Province, London, Fathers of the English Dominican Province.
[9] Aquinas, Thomas (1261)(1920).
[10] Plantinga (1977)(2002: 80).
[11] Aquinas, Thomas (1261)(1920).
[12] 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).  


Sunday, June 02, 2013

Philosophical Tension

Baltinglass Abbey, Ireland-trekearth



















A recent Facebook update:

According to Wikipedia, it reads like my PhD issuing institution is growing considerably:

‘The University of Wales, Trinity Saint David (Welsh: Prifysgol Cymru, Y Drindod Dewi Sant) is a collegiate university in South West Wales, comprising the Lampeter campus and the Carmarthen campus. It is also in the process of fashioning a campus in London, England.[5] The University came into existence through the merger of the two oldest higher education institutions in Wales, the University of Wales, Lampeter (UWL) and Trinity University College (TUC) in 2010.[1][2] In 2011, it was announced that the University of Wales will also be merged into Trinity Saint David.[6][7][8]’

London would be quite interesting.

From

Zonenordiques

This is a French language site, that translates into English, out of Quebec, that is dedicated to news in regard to the likely return, according to media sources that report on hockey, within the next several years of the National Hockey League to Quebec City. Quebec lost its team to Denver, Colorado in 1995 due to an outdated arena, a weak Canadian dollar, and no suitable ownership. The owner was losing millions of dollars yearly and sold the club.

At the time I was very much opposed to the move. And even today I still reason that out of respect for Quebec and Canadian hockey fans, that supply most professional hockey players historically, and many today, the franchise should have been suspended even with a move. This would allow a hypothetical return and hope for supporters, rather than a devastating termination.

Forbes

However, the Colorado Avalanche are ranked number 18/30 by Forbes in the NHL for team worth/franchise value for 2013, with a profit. I do not reason that a market of less than one million in Quebec City would perform any better financially today, even with the better Canadian economy and stronger Canadian dollar, with the new arena that is scheduled for 2015 and with media giant Quebecor as the owner. Even with very likely more per capita hockey fans in Quebec City than Denver, I reason the markets are probably roughly equally viable today.

That is an example, by the way, of changing one's mind over the years, even when dealing with other premises and conclusions which support one's held position and somewhat patriotic emotions due to those sometimes annoying things in life called FACTS.

An example of philosophical tension.

Denver lost its first team, the Colorado Rockies, established 1976, yes like the baseball team, which was moved there from Kansas City and is now the New Jersey Devils, established 1982, but Denver is located basically in the Northwest United States, and is a city, with a slightly larger metropolitan population than Vancouver and does have a significant winter climate at times, making it a reasonable hockey market.

Some other moves and awards of new franchises by the NHL have been less successful which can be deduced by looking at the Forbes list where most of the clubs still lose money yearly.

From the article at Zonenordiques from May 31, 2013 Mr François Couture

Quote translated into English:

'It is clear that the NHL wants to be recognized as a major sport. And when you look at the map of cities represented, the NHL has more the air of the Northern League or National League Northeast that line!'

I have philosophically dealt with this issue on the blog on my post 'Why I Gave Up On The NHL'

There are reasons in my mind for this difficulty for hockey. This will be non-exhaustive and speculative, admittedly.

Northern weather is often naturally colder and more suitable for playing winter sports.

I reason, psychologically, and this is key, that most people if they have a choice would rather play and watch sports outdoors in sunny weather as opposed to being indoors.

This in my mind is something which will always be against ice hockey/hockey and the National Hockey League. The NHL can claim the sport is exciting or the most exciting all they want, but within management they are all virtually businessmen and former players and not academics, psychologists or philosophers. I reason persons in general would rather play or watch sports outside, especially in a sunny environment than being indoors.

And a philosophical note on what is 'exciting'. I reason that it is largely subjective. Someone that grows up used to hockey in Canada may view the speed and physical play as exciting where as someone from Alabama may see it as difficult to watch and boring and may instead view football as more exciting. Someone in Australia may view Australian Rules Football as far more exciting than hockey.

There is a distinct cultural perspective to what persons may view as excitement in regard to a sport.

But a businessman, and non-academic may completely miss this point. A businessman may see selling a sport like selling a product that is basically separate from cultural baggage.

This is a mistake in regard to professional sports.

Myself, when I lived in Manchester, England, I viewed Arsenal, Manchester United and Manchester City matches live, I had Arsenal away membership and Manchester United home, I will admit I was already a fan of football. However, subjectively, most of the matches were more entertaining than the Vancouver Canucks games viewed with season tickets. Yes, hockey is faster with more scoring chances in general, but it is also less controlled and more random. And, it is indoors, which in the end, for me personally does not compare to the outdoor experience, especially of a day game with the natural grass etcetera.

Therefore when I hear those in the NHL claim the sport is exciting as a claim for marketing the game in non-traditional markets I think it questionable.

Some will think so, some will not, but it is not an objective given.

But again I think overall, in the world of sports the preference goes to outdoor sports.

I do not think it any coincidence that the most popular professional sports in the world are UEFA football and the National Football League, both of which are played outdoors, the NFL mainly, and if played at night it is for financial reasons, as in obtaining larger crowds. But both sports have a culture, professional and amateur of day games in sunny conditions which largely built the sports.

This is a major strike against the National Hockey League. It can be somewhat overcome due to the interesting nature of the sport, but my point stands.

Notice the last few years the NHL has been presenting outdoor games...

In the United States of America, the National Football League, Major League Baseball and the National Basketball Association are three major leagues ahead of the NHL in popularity. Baseball like football is played outdoors, and Baseball with a very strong daytime tradition. Basketball in an indoor arena game like hockey, but has a very strong outdoor basketball court tradition in America. So, although the professional game is played in the arena like hockey, the game is played by millions outside in the United States. The same cannot be stated for professional hockey as street hockey and ball hockey although similar to ice hockey do not necessarily equate in the same way, although I admit there is some crossover. For example, having excellent street/ball hockey skills does not guarantee one can play ice hockey, if one cannot skate! As well, street hockey is likely more of a Canadian and Northern American activity.

It should also be stated that in many regions of the United States, the NCAA is more popular that the NHL.

The article further states:

'If the NHL wants to be seen as a "National" league and a league "Major", it must include cities like Phoenix and Seattle within its ranks. I am becoming increasingly convinced that when the NHL has established goals for the future a few years ago, she noticed that she had holes in the West, there was a big imbalance in the provision of its teams. This imbalance must be corrected for the NHL to become Major and National.'

One of the major arguments for the NHL owner's support of Commissioner Gary Bettman is that he has increased the revenues of the League vastly.

I will take their word for it.

However, it is based on a minority of clubs very likely, if most of the teams lose money yearly, and most of the clubs are in what would be deemed more traditional hockey markets. A term I have heard Gary Bettman attempt to deny as legitimate, but I think this is questionable.

My take is that the NHL pie, particularly in the United States has become larger, but so have the pies of the other three major American sports, and the NCAA, plus Golf, plus the relative newcomer Ultimate Fighting Championship (UFC).

Most of the clubs lose money yearly even though the size of the business, or size of the pie has grown. They are in more markets in the United States and receive more media coverage but they are still the third, fourth or more sporting choice in many markets.

Only 16/30 clubs make the playoffs yearly and there is only one champion. This means many teams will not have playoff revenue and many clubs will not be perceived as winners. Many clubs will not be perceived as winners in markets where the hockey team is not the first or second choice.

Therefore

This is not in my view a good way to brand.

A better way to brand is to primarily place clubs in areas where the hockey club will be the first or second sport with little competition unless in a very large city of ten million plus where a profit would be more likely and where there is plenty of media coverage.

Positive branding where a club is high up on the media ladder, financially viable with opportunities for successful on and off the ice, makes more sense than attempting with philosophical tension to place teams into markets in the hope that it may hypothetically work out.

It could argued the NHL is slowly becoming more of a major sport in the United than it was forty to fifty years ago.

Agreed.

But, I reason that better branding with more profitable franchises in more viable markets would assist with growth far more.

A successful second, or even third team in Southern Ontario, second teams in Detroit, Chicago, Montreal or a new Quebec Nordiques where the clubs would be very well supported in my mind would do more for the growth of the brand and branding than would be money losers and break even outfits in non-traditional markets that simply expands the NHL map West or South.

To be blunt, if there was a large enough arena on the south side of the Fraser River in the Lower Mainland-Fraser Valley, as in Surrey, Langley, Langley, Abbotsford close to Vancouver, it would be more profitable than many current NHL markets.

But that would not look 'good' on the NHL map.

Expanding the NHL map for the hypothetically huge American television deal which after forty five years still seems far-fetched.

The League has placed too much philosophical emphasis on the hypothetical possibilities of successful branding in new markets, where as the philosophical tension is that the more successful branding tends to still be in the North.

Quebec Nordiques-NHL

















April 2, 2016

Update and another perspective:

I still reason the hockey business favours hockey markets, but reading and listening to more on building ownership I will add the following:

Basically it seems, if a sports team has a good stadium ownership or lease deal, it can stay in place even with a mediocre club and/or mediocre market for that sport. This allows a sports league to place teams in markets that are mainly theoretically good image wise markets (large population, large television market, corporate support), even if not very successful entities in the sport. Bad news if you are in locale or country that is not considered good image, even while a potentially profitable market. So with the NHL, Quebec City is considered by most observers a more profitable hockey market than Las Vegas, but I could see the reasonable possibility that Las Vegas being a major city for travel would have the more profitable arena. I would rather own the arena in Las Vegas than in Quebec City.

Thursday, May 30, 2013

Theodicy and Science (PhD Edit)

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Theodicy: Its Relation to Science
           
By evaluating free will, sovereignty and soul-making theodicy with the use of practical theology, it shall be examined to what degree the theological assumptions and concepts within these perspectives are understood and accepted empirically by questionnaire respondents.[1]  

As noted, Francis writes that the disciplines of the social sciences will be applied as methodology for studying practical and empirical theology.[2]  He reasons that the work of practical and empirical theology can be tested by the social sciences.[3]  R. Ruard Ganzevoort (2004)(2005) explains his view that theology is a forum where various scientific disciplines meet.[4]  Theology is like science in that various theological disciplines investigate language and other symbols in relation to religious experiences, beliefs, and actions,[5] and therefore are concerned with understanding how ‘God speaks.’[6]  

This thesis, within its methodology accepts that the theoretical, philosophical views within the reviewed theodicy[7] shall be examined theologically within the Chapters,[8] but also shall be reviewed practically, sociologically, and psychologically to some degree. This is done by examining the empirical questionnaire results and statistics within social science.[9]  Theological theories therefore, within this thesis, are not only presented for and by professional theologians and philosophers, but also by respondents that attend Christian Churches from various denominations and church groups.[10]  

This thesis therefore, in the context of theodicy related ideas, shall to some extent bridge the intellectual gap between professional theology/philosophy in regard to the problem of evil, and how persons that attend Christian Churches respond to these theories.[11]  Theology does not exist primarily for theologians and philosophers, but for all church attendees and members.[12]  Therefore, any mistrust or misunderstanding of theology in regard to theodicy within the church by laypersons needs to be corrected and the use of questionnaires and empirical data provides a vehicle for correction.
            
Hans-Gunter Heimbrock (2005) notes that since religion and faith is experimental within empirical theology,[13] the social sciences have been used to examine social dynamics, conditions and contexts of religious life.[14]  He reasons that pastoral work has also been assisted in this process.[15]  There has been increased discussion involving standards and criteria for appropriate empirical research in theology.[16]  Philosophically, I do not view Christian faith and philosophy as primarily experimental,[17] although I can grant Heimbrock’s point that the social sciences can deal with the existing experimental aspects of religion and assist in understanding.[18]  

The experimental nature[19] of empirical theology can not only lead to a better understanding of practical theology within the Christian Church, but when applied the theodicy related questions in this project, can help to explain how the theoretical theories of theologians and philosophers are being understood and accepted by persons that attend church.  If there are misunderstandings and disagreements between professionals and amateurs in regard to theodicy concepts, the empirical aspect within this thesis allows for both pastoral work[20] and theoretical theology to be assisted by feedback from church attendees of various denominations and groups.[21]  The professional teacher within Christianity is therefore given the opportunity, after reading my work, to better explain and/or reconsider the presentation of certain doctrines based on results of the empirical data.
            
Professor of philosophy and religion, Karl E. Peters (1992) comments in his abstract that empirical theology is in contrast to science in that it seeks to understand the nature and source of human fulfilment,[22] and science seeks to understand the world regardless of the implications of human welfare.[23]  Empirical theology is like science in that it affirms naturalism,[24] accepts limitations on human knowledge, and therefore makes all religious knowledge tentative.[25]  Both scientific causal and religious explanations are sought for meaning in life, and a key criterion for justifying ideas is to explain experience and to focus on new research.[26] 

Within my Reformed perspective there is an acknowledgement that science is dependent on the use of naturalism.[27]  Y. Krikorian (1944)(2007) explains naturalism is part of nature, contains nothing supernatural,[28] and that the scientific method should be used to explain all aspects of reality, including those assumed to be ‘spiritual’ in nature.[29]  C.A. Dubray writes that naturalism is not primarily a special system as much as a view held by many within philosophy and religion.[30]  It is not so much a set of positive or negative doctrines, but a general attitude which influences many ideas.[31]  Nature is viewed as the fundamental and original source for all that exists,[32] and therefore all reality needs to be explained in terms of nature.[33]  

All events find an adequate explanation within nature itself.[34]  I can accept that science must use natural and not supernatural means[35] and is clearly often a discipline with different methods than theology or philosophy. One should not expect scientific method to be religious in nature.[36]  Many Christians of moderate positions and various traditions would disagree with the concept that nature is the fundamental and original source for all that exists.[37]  James W. Sire (1977) notes there have been theistic critics that have found fault with naturalism.[38]  This was based on the conviction that a personal God was behind the universe and that naturalism in itself did not provide an adequate reason why human beings were valuable.[39]  Human beings are unique, but so are gorillas, and there remains the problem of establishing the value of human beings within naturalism, according to Sire.[40] 
           
Bloesch reasons naturalism philosophically reduces humans to creatures that commit instinctual drives.[41]  Wheaton professor, Henry Clarence Thiessen (1956) explains that since naturalism holds that nature is the whole of reality, everything that occurs is due to the laws of nature.[42]  He comments Scripture recognizes the existence of the laws of nature, but it is reasoned they do not operate independently of God.[43]  God concurs with the laws he has established,[44] and Thiessen reasons that miracles and revelation can occur when God operates outside of laws he established.[45]  William W. Klein, Craig L. Blomberg and Robert L. Hubbard, Jr. (1993) suggest miracle stories in the Gospels serve to demonstrate who Jesus Christ was and that God was breaking into human history.[46]  Miracles are not typical, but were primarily used in the New Testament to highlight the ministry of Christ.[47]  

Naturalists and moderate Christians would not necessarily disagree on scientific facts, but many Christians would accept a revealed supernatural source behind nature,[48] the naturalist would deny.[49]  It can be reasoned therefore that Christians can embrace the similarities that science has with empirical theology,[50] without a necessary abandonment of the belief that God revealed himself and his plan of salvation within history.[51]  Empirical theology within practical approaches[52] can therefore without necessary contradiction, complement philosophical theology in the context of theodicy.

Science has made discoveries that have assisted humanity and has helped persons understand many realities.  My Reformed perspective deduces that human corruption cannot be entirely corrected scientifically but human beings are changed permanently to avoid evil only by the completed regeneration work of God.  I reason that scientific progress has helped humanity tremendously to live better quality lives, but human beings are capable of committing as grotesque and intense evils as ever in the twenty-first century. This is so, in my view, because scientific knowledge has not as of yet, been able to change the essential nature of human beings.  Even if science could perfect the physical nature of persons to avoid evil actions, assuming for the sake of argument human beings have a spirit, it needs to be considered if materially based science could perfect the human spirit as well to avoid all wrong actions. This would appear doubtful.  

Philosophy and theology have assisted human beings throughout history to better understand life, but neither of these disciplines can provide a remedy to the problem of evil;  however, they can help to explain evil and suffering through effective theodicy.

[1] This provides an empirical balance to theoretical theology.
[2] Francis (2005: 2-3). 
[3] Francis (2005: 4).
[4] Ganzevoort (2004)(2005: 2).
[5] Ganzevoort (2004)(2005: 2).
[6] Ganzevoort (2004)(2005: 2).
[7] Three basic theodicy and four exemplars and approaches.
[8] Mainly Chapters Two to Four.
[9] Francis (2005: 4). 
[10] Christian theology should not only be created and exist for professional theologians and scholars, but also for church members and attendees.  Practical and empirical theology can be created through questionnaire responses by those within the church that shall never be professionals.
[11] I am not a professional sociologist or psychologist, but the questionnaire respondents will quite naturally not only deal with theological and philosophical responses to questions, but also practical ramifications that deal with issues within the social sciences.
[12] Therefore this is a need for practical theology.
[13] Heimbrock (2005: 273-299). 
[14] Heimbrock (2005: 273-299).  Francis (2005: 4). 
[15] Heimbrock (2005: 273-299).
[16] Heimbrock (2005: 273-299).
[17] Heimbrock (2005: 273-299).
[18] Heimbrock (2005: 273-299).  Francis (2005: 4). 
[19] Heimbrock (2005: 273-299).
[20] Heimbrock (2005: 273-299).
[21] Heimbrock (2005: 273-299).
[22] Peters (1992: 297-325).
[23] Peters (1992: 297-325).
[24] Peters (1992: 297-325).
[25] Peters (1992: 297-325).
[26] Peters (1992: 297-325).
[27] Peters (1992: 297-325).
[28] Krikorian (1944)(2007: 1).
[29] Krikorian (1944)(2007: 1).
[30] Dubray (1911)(2007: 1).
[31] Dubray (1911)(2007: 1).
[32] Dubray (1911)(2007: 1).
[33] Dubray (1911)(2007: 1).  Krikorian (1944)(2007: 1).
[34] Dubray (1911)(2007: 1).  Krikorian (1944)(2007: 1).
[35] Dubray (1911)(2007: 1).  Krikorian (1944)(2007: 1).
[36] God is revealed in Scripture to be spiritual in nature as described in John 4:24, therefore God could never be proven to exist through the empirical, scientific testing of matter.  Science is therefore a discipline outside of the realm of the supernatural.
[37] Dubray (1911)(2007: 1).
[38] Sire (1977: 74).
[39] Sire (1977: 74).
[40] Sire (1977: 74).
[41] Bloesch (1987: 174).
[42] Thiessen (1956: 186).
[43] Thiessen (1956: 186).
[44] Thiessen (1956: 186).
[45] Thiessen (1956: 186).
[46] Klein, Blomberg, and Hubbard (1993: 340).
[47] Klein, Blomberg, and Hubbard (1993: 340).
[48] Thiessen (1956: 186).
[49] Dubray (1911)(2007: 1).  Krikorian (1944)(2007: 1).
[50] Peters (1992: 297-325).
[51] Weber (1955)(1981: 381-382).   
[52] Francis (2005: 1).

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

FRANCIS, LESLIE J. and Practical Theology Team (2005) ‘Practical and Empirical Theology’, University of Wales, Bangor website, University of Wales, Bangor.

DUBRAY, C.A. (1911)(2007) ‘Naturalism’ in New Advent: Catholic Encyclopedia, New York, Robert Appleton Company.

GANZEVOORT, R. RUARD (2004)(2005) ‘Van der Ven’s Empirical/Practical Theology and the Theological Encyclopedia’, in Hermans, pp.53-74, C.A.M. & Moore M.E. (eds), Amsterdam.

HEIMBROCK, HANS-GUNTER (2005) ‘From Data to Theory: Elements of Methodology in Empirical Phenomenological Research in Practical Theology’ in International Journal of Practical Theology, Volume 9, December, Berlin, Walter D. Gruyter.

KLEIN, WILLIAM W. CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing.

KRIKORIAN, K. (1944)(2007) (ed.), Naturalism and the Human Spirit, New York, Columbia University Press, in Stanford Encyclopedia of Philosophy, Stanford University.

PETERS, KARL, E. (1992) ‘Empirical Theology in the Light of Science, in The Journal of Religion and Science, Volume 27 Issue 3 Page 297-325, September, Oxford, Zygon, Blackwell Publishing.

SIRE, JAME W (1975) The Universe Next Door, Downers Grove, Illinois, InterVarsity Press.

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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Monday, May 27, 2013

Karl Barth (Brief & PhD Edit)

Karl Barth (Brief & PhD Edit)

Preface

20241121

It seems to me that I read through more Karl Barth than was used in the PhD thesis. My original tutors were very empirical theology minded, to the exclusion of significant philosophical content, whereas I wanted more philosophical content, as in philosophical theology, philosophy of religion and philosophy. Therefore, some Barth content was edited out of the working version. When the thesis went to the Viva, the reviewers agreed with me that the work needed to be more philosophical, but had different suggestions for theological and philosophical content other than Barth, which I wisely followed.

The PhD has my name on it, but also the University of Wales, so rules had to be followed.

Photo: Santorini, Greece, Paulo Travels, Facebook, 20230713 

My brief work from Karl Barth (May 10, 1886 – December 10, 1968) from my Doctorate. From what I remember reading his work, it is not really strong in the areas of the problem of evil and theodicy, in my opinion, but I did find him very good as a secondary source. This Blogger article was originally published 20130527, edited on Blogger for a new version for academia.edu, 20241121.

Providence

Within ‘The Doctrine of Creation’ in Church Dogmatics, Volume III, Karl Barth defines God’s providence as dealing with the history of created beings, in the sense that in every way through this entire span of time, this providence takes place under the care of God the creator.[1]  This includes those that are in Christ in the covenant between God and humanity.[2]  It is God’s fatherly Lordship over the entire world.[3]  Natural events that take place are very personal for God.[4]  God’s providence includes the ‘superior dealings of the Creator with his creation, the wisdom, omnipotence and goodness with which He maintains and governs in time this distinct reality according to the council of his own will.’[5] God knows all things appropriately and therefore acts in a proper way in relation to each and every creature.[6]  In the act of creation, God  associates himself with his creature as the ‘Lord of its history’[7]  and acts in the appropriate manner.[8]  Both the creator and creation possess types of freedom,[9] and this does not simply leave God’s creatures with a type of freedom[10] but causes the creature to share in the divine glory and the opportunity to serve God.[11]  God can provide his human creation with protection and guardianship along with human purpose and joy.[12]  Schelling, although not noted as a Christian theologian, within Of Human Freedom states that all earthly creatures are dependent on God.[13]  If God ‘withdrew his power for an instant, man would cease to be.’[14]  There exists ‘nothing before or outside of God.’[15]  Shedd explains that God’s work of providence demonstrates he is the ‘most holy,’ ‘wise’ and ‘powerful’ as he governs his creatures and their actions.[16]  God works in the material universe with its nature and laws.[17]  Phillips explains that a Reformed view is that God has the freedom to act as he wants.[18]  This would be God’s sovereign providence, but Hume is skeptical of this concept.[19]  People throughout the world view certain evils, which may be rectified in other regions of the world or in the future, and understand these good events as being connected to general laws and the existence of a good deity.[20]  Hume suggests that these are superstitions,[21] and questions whether in many cases a ‘cause can be known but from its known effects?’[22]  The idea is then presented that if God is benevolent his providence should lead to a world without suffering and wickedness.[23]

The Trinity

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).

God within the Trinity is of one essence Barth explains in his section on the Trinity from Church Dogmatics.  Barth (1932-1968: 371). God is of one nature, not three. Trinitas is the Latin word meaning threeness and the Christian doctrine of trinitas consists of an idea of the threeness of God.  Packer (1973: 57).

The Trinity is quite difficult to understand, in part because as Barth states in The Doctrine of Creation, God is non-temporal, non-historical, eternal and yet triune.  Barth (1932-1968: 68). God and his triune nature cannot be empirically studied or known by history. God and the triune divine nature accepted by Christianity is primarily understood through Biblical Studies and theology.

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. 

BERKOUWER, G.C. (1962) Man: The Image of God, Grand Rapids, W.M.B. Eerdmans Publishing Company. 

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.

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

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

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

PACKER, J.I. (1973) Knowing God, Downers Grove, Illinois, InterVarsity Press.

PACKER, J.I. (1996) ‘Regeneration’ in Walter A. Elwell (ed.),Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

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.

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

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. 



[1] Barth (1932-1968: 3).  We cannot escape from God, he is everywhere. 
[2] Barth (1932-1968: 3).
[3] Barth (1932-1968: 28).  God’s providence demonstrates ‘preservation and government.’  Shedd (1874-1890)(1980: 527 Volume 1).  
[4] Frame (2002: 52).
[5] Barth (1932-1968: 3).  God always accomplishes what he sets out to do.  Frame (2002: 47).
[6] Barth (1932-1968: 5).
[7] Barth (1932-1968: 12).
[8] Barth (1932-1968: 12).
[9] Barth (1932-1968: 12).  The human being has freedom, but participates within the life of God.  Schelling (1845)(1936: 11).  G.C. Berkouwer reasons that God wants a free man, not a mechanical tool or creature than can be maneuvered as the Almighty sees fit.  Berkouwer (1962: 333). I reason human freedom always operates within the framework of God’s sovereignty and providence.
[10] God governs and maintains the creation, in order that it exists by means of its own ‘inherent properties and laws.’ Shedd (1874-1890)(1980: 528 Volume 1).
[11] Barth (1932-1968: 12).   
[12] Barth (1932-1968: 13).
[13] Schelling (1845)(1936: 11).
[14] Schelling (1845)(1936: 11). Schelling is noted within the ‘Introduction’ to believe in a divine personality and denied that God’s personality was incomprehensible. Schelling did reason wisdom could be found in God. Gutmann (1845)(1936: xxv).
[15] Schelling (1845)(1936: 32).
[16] Shedd (1874-1890)(1980: 527 Volume 1).  Frame (2002: 274).
[17] Shedd (1874-1890)(1980: 528 Volume 1).
[18] Phillips (2005: 22).
[19] Hume (1779)(2004: 50).
[20] Hume (1779)(2004: 50).
[21] Hume (1779)(2004: 50).
[22] Hume (1779)(2004: 50).
[23] Hume (1779)(2004: 50).