All human beings die: God does not exist?

Today

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

Unaccepted enthymemes

An enthymeme argument is one where a stage of it is accepted by both parties. (203) A fallacy can occur when this stage is not accepted within an argument. (203).

One makes a general statement and makes it known his/her specific case falls under that general rule. (204-205).

Based on Pirie (205):

I am late. The traffic was horrible.

(My house is next door and I walked here. The walking traffic was just fine. The second premise does not support the first.)

Frank just died of cancer. God does not exist.

(God's existence is not based on the circumstances of human beings. In this present realm, all human beings eventually die. This is supported by Genesis 1-3, the Hebrew Bible and New Testament. The second premise does not support the first.)

One could state, fallaciously:

All human beings die. God does not exist.

Tu quoque

University of Wales, Trinity Saint David, Lampeter, 2004

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

Tu quoque means 'you also'. (201). This fallacy is committed by the claim that the proponent is guilty of what he/she accuses the opponent of. (201).

This fallacy does not adequately deal with the subject under discussion. (202). Premises and conclusions do not reasonably deal with and resolve the subject under discussion. The truth or falsehood of the discussion is avoided and instead the background of the proponent, making the argument, is attacked by the opponent. (202).

As well, the opponent may attempt to demonstrate inconsistency in the proponent's position, again without dealing without reasonably resolving the issue. (202). The previous views of the proponent are claimed to be inconsistent with present views. (202).

This appears to be a form of ad hominem and Logically fallacious agrees:

Logically fallacious

Ad Hominem (Tu quoque) argumentum ad hominem tu quoque (also known as: “you too” fallacy, hypocrisy, personal inconsistency)

Description:

Claiming the argument is flawed by pointing out that the one making the argument is not acting consistently with the claims of the argument.

Logical Form:

Person 1 is claiming that Y is true, but person 1 is acting as if Y is not true. Therefore, Y must not be true.

My example:

Proponent: You should consider abandoning your Hostess, Twinkies and Ding Dong, diet.
Opponent: What do you know? You live a 'fatastic', 'flabulous' life!

Non-fallacious

Proponent: You should consider abandoning your Hostess, Twinkies and Ding Dong, diet.
Opponent: Yes, I should consider minimizing Hostess to Saturday afternoon snack.

The opponent should examine the truthfulness or falseness of the proponent's premise, regardless of the proponent's actions.

(I have not eaten Hostess since I was a child in the 1980's)

Matthew 7: 21-23 In short

Matthew 7: 21-23 In short

Preface

August 18, 2017 article, edited October 16 2023 for a version on academia.edu

Back in 2017, listening to an online pastor describe the sin and evil associated with much modern, evangelical Christian dating, he opined that many evangelicals were false Christians. This well-known pastor used Matthew 7: 21-23 as example of these types of people.

This raised a red flag in my mind.

One of my theology professors at Trinity Western University, Dr. Earl Radmacher, was involved with Grace In Focus. I subscribed to their newsletter prior to moving to England. Below is a presentation from one of their theologians.

Matthew 7: 21-23 In short

Faith Alone/Grace In Focus

Cited

'Bob Wilkin is the Executive Director of Grace Evangelical Society.'

'21 Not everyone who says to Me, "Lord, Lord," shall enter the kingdom of heaven, but he who does the will of My Father in heaven. 22 Many will say to Me in that day, "Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?" 23 And then I will declare to them, "I never knew you; depart from Me, you who practice lawlessness."'

Wilkin cited

'What, then, does Jesus mean by the will of the Father and who are those who do it? One popular view today suggests that by the expression "the will of My Father" Jesus meant a life characterized by obedience to all that the Father has commanded. Thus those who do the will of the Father would be people who live godly, holy lives.'

This is the interpretation, if I understood the online pastor reasonably well, that he was to some significant degree, theologically embracing. Those that are true Christians, will embrace biblical and not worldly systems of dating (and marriage).

Wilkin cited

'There are several problems with this interpretation. First, God is perfect and one cannot enter His kingdom without becoming absolutely perfect (Isa. 64:6; Gal. 3:6-14; Heb. 10:1-18; James 2:10). Second, one cannot be said to have done the will of the Father unless he does it completely, 100%. To violate even just one of God's commands is to break them all (James 2:10). Third, even if these first two objections were not valid, this view leads to the unbiblical conclusion that no one can ever be sure that he is saved until he dies or is raptured. No one could ever know if he had obeyed enough. Yet the Scriptures are clear that the apostles knew with absolute certainty that they were saved and they wanted their readers to know this as well (Luke 10:20; John 13:10; Rom. 8:31-39; 2 Pet. 1:1; 1 John 2:12-14, 25; 5:13).

There is another view as to what Jesus meant by the expression "the will of My Father." When Jesus spoke of doing the will of the Father to obtain kingdom entrance, He had one act of obedience in mind: believing the gospel. It is God's will that none should perish but that all should come to a change of mind about the gospel (2 Pet. 3:9). When asked the question, "What shall we do, that we may work the works of God?" Jesus said, "This is the work of God, that you believe in Him whom He sent" (John 6:28-29).'

Those evaluating Christian theology should be careful not to make their view of perfect or near perfect theology the test for whether or not a person is a true biblical Christian. This would include worldview perspectives on dating, and marriage for that matter.

Wilkin cited

'A person who trusts in Christ alone obeys completely the will of the Father to believe in Jesus Christ alone for eternal salvation. Such a person obtains absolute perfection before God [positionally speaking] since Christ takes away all of his sins and gives him His righteousness in exchange (2 Cor. 5:21; Col. 2:13-14; Heb. 10:1-18). And, such a person can be 100% sure of his salvation since he can know with certainty that he has done the will of the Father (in relation to the gospel) once and for all (cf. John 3:16; 5:24; Rom. 8:38-39; 1 John 5:13). Acts 5:32 and Acts 6:7 also refer to believing the gospel as an act of obedience to God.'

Being chosen, regenerated, and justified through the atoning and resurrection work of Jesus Christ: 

Titus 3:5-7

New American Standard Bible (NASB) 5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, 6 whom He poured out upon us richly through Jesus Christ our Savior, 7 so that being justified by His grace we would be made heirs [a]according to the hope of eternal life.

Bible Hub

Strong 3824 παλιγγενεσία, ας, ἡ

παλινγενεσίας in Titus 3: 5

Strong's Concordance paliggenesia: regeneration, renewal 

Greek scholar Bauer documents regeneration as: The rebirth of the redeemed person. (606). The regeneration and rebirth via the Holy Spirit. (606).  

Wilkin cited

'Probably many of those who will say "Lord, Lord have we not prophesied, cast out demons, and done many wonders in Your name" are people who in this life were pastors, evangelists, missionaries, and the like. They may have baptized many, prayed and witnessed much, and done what they thought were many deeds which made them think that they were probably saved. Notice that Jesus does not question whether they actually did such deeds. Yet He rebukes them for not doing the Father's will and He denies them kingdom entrance. Those who do not believe in Christ alone for their salvation have failed to do the will of the Father.'

Wilkin cited

'May we call people to do the will of God so that they can obtain entrance into the kingdom of God. Those who place their trust wholly in Jesus Christ have done the will of the Father and have already passed from death to life (John 5:24) and will not come into judgment regarding their eternal destiny (John 3:18).'

Matthew 7: 21-23 is not damning supposed believers that do not have perfect or near perfect theology and err in certain areas of worldview and theology. Matthew 7: 21-23 is discussing certain persons who do works in the name of Jesus Christ, and perhaps in the name of the Father, Son and Holy Spirit. These people are trusting in their religious works such as prophecy, casting out demons and supernatural wonders; whereas if he/she was chosen and regenerated by God through he atonement and resurrection of Jesus Christ he/she would be trusting in God and Jesus Christ for salvation, with justification by grace (alone) through faith (alone), not by works, but for good works (Ephesians 1-2).

The theology of those damned was error, so theology does matter. These unregenerate lacked the essential theology and trusting faith/belief to be saved and trusted in works righteousness. It is not theological error on secondary issues, but theological error in regard to primary issues.

Wilkin cited

'What would you say if you appeared before God and He said, “Why should I let you into My kingdom?” Matthew 7:22 is the wrong answer. The right answer is, “Lord, I am an unworthy sinner who has placed his complete trust upon what Jesus did for me upon the cross, and He promised that whoever believes in Him has eternal life” (Luke 18:13-14; John 3:16; Rom. 4:5; Eph. 2:8-9; Titus 3:5).'

In other words, being regenerated, justified and saved through the applied atoning resurrection work of Jesus Christ by grace through faith alone. Works are not for salvation, but any legitimate, godly works are within salvation.

Wilkin Reference

WILKEN BOB (1988) 'Not Everyone Who Says “Lord, Lord” Will Enter the Kingdom: Matthew 7:21-23; Grace in Focus Articles, GES, December 1, 1988, Denton, Texas. 

https://faithalone.org/grace-in-focus-articles/not-everyone-who-says-lord-lord-will-enter-the-kingdom/

References

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

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

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

ELLISON, H.L. (1986) ‘Matthew’, in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.

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

FRANCE, R.T. (1985) Matthew, Grand Rapids, IVP, Eerdmans. 

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

GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.

HODGES, ZANE C AND EARL RADMACHER (1990) The NIV Reconsidered : A Fresh Look at a Popular Translation, Redencion Viva, Texas.

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

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

THE GREEK NEW TESTAMENT (1993) Stuttgart, United Bible Societies.

Points of agreement on Hell

Edinburgh, 1995: Colourized (More like it actually was)

Points of agreement on Hell 

August 17, 2017 article, edited September 30, 2023 for an entry on academia.edu

Points of agreement on Hell (a)

I admit that I am not in the spiritual and academic position to verify any person's Heaven or Hell account for absolute truthfulness. As it is not a canonized story from the New Testament, reasoned to be the inspired, inherent, word of God, an account could be non-fiction reality, fiction or a dream. An account can be a very tricky proposition. I therefore, do not endorse this video or the ministry. I do not know this man and I have only listened to two presentations. I do not have an exhaustive knowledge of the theology of his ministry.

Heaven and Hell stories often contradict the New Testament and biblical theology and would have me doubt them as authentic. However, this presentation, whether non-fiction reality, fiction or dream, based on bible and theology has some significant concepts in common with my own 'Hell theory' and Hell theology. To be clear, I do reason a person with significant theological knowledge could arrive with reasonably biblical conclusions without a 'Hell' visit.

As stated, I viewed two presentations from this speaker:

Points of agreement on Hell (b)

The Trinity

The Biblical God is demonstrated as triune. The Trinity. 

Matthew 28-19-20, a classic key, New Testament of the triune God.

English Standard Version (ESV)

19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” 

Millard Erickson in 'Christian Theology' expresses a Biblical, orthodox (not meaning Orthodox Church here) position on the Trinity via the Council of Constantinople (381). Erickson (1994: 335). A formula ὑποστάσεις was expressed, which expressed three separate persons that exist simultaneously in three modes of being or hypostases. Erickson (1994: 335). The idea being the Godhead is undivided in essential nature, in divided persons. Erickson (1994: 335).

Greek scholar Walter Bauer defines 'Hupostasis' the original word: ὑπόστασις, εως, ἡit from the Greek as substantial nature, essence, actual being, reality. In the context of Hebrews 1: 3 the Son of God is the exact representation of God’s real being. (847).

God the Father, God the Son and God the Holy Spirit, as three distinctions within the Godhead, with one essential nature, are in sovereign control of Hades. According to the New Testament, the atoning and resurrection work of Jesus Christ, applied to those in Jesus Christ, is the only means of human salvation. Notably, John 1, and John 14, as key examples.

Degrees of literalness

The Scripture and the book of Revelation, describes Hades and Hell with degrees of literalness, that could often be described as figurative literal language. Mounce notes is his Revelation commentary that the eschatological presentation in the Revelation, text, offers degrees of literalness. Mounce reasons that most scholars allow for varying levels of literal interpretation in regard to the new creation. (369). Mounce further demonstrates the rather figurative literal (not mythological, non-fictional, my add) nature of this eschatological language in Revelation. The reference to 'no longer any sea' (New American Standard Bible, my add) is likely a reference to a dread of the sea by many ancient cultures. The sea was viewed as an evil. To state that through the metaphorical use of 'sea' that evil will no longer exist in the new order, seems far more intellectually palatable than attempting to explain the lack of major water bodies in a new creation within an everlastingly liveable (livable) universe for human beings. 

Sinful human nature

The sinful human nature (via the fall) is abundantly exposed. (Romans, Revelation, as examples).

People in Hades might become progressively more evil, being further past the time of common grace when he/she was alive on earth and experienced much of God's goodness. I opine, not dogmatically, that all citizens in hell may become increasingly more insane. Hades seems to be about continually experiencing one's own embraced sinful nature and sinful thoughts, acts and actions. This serves as punishment. (The Gospels, Luke 16, Revelation as examples).

There is an aspect of these citizens of earth knowing there is a God (Romans 1), without embracing knowledge of God by grace through personal, trusting faith; instead embracing a rejection of God. There is a rejection of the triune God. There is a rejection of Jesus Christ and the gospel. As one of my previous pastors stated: There is a God, and it is not you. God in a sense, is demonstrating love to humanity that rejects him, by allowing citizens of Hades to live forever opposed to him.

The problem of the physical, post-mortem

However, the speaker (in the two long videos I viewed) does not deal with the issue of how physicality is granted to disembodied spirits. I have speculated that perhaps both Hades and Paradise have a simulated physicality, from a human perspective, for a sense of continuity with this present realm and the future permanent realms where humanity exists.

Those in Hades (Hell1) ultimately are resurrected  according to many scholars, and placed into the lake of fire (Hell2) (Revelation 20). Those in Jesus Christ (Revelation 20-22), are physically resurrected (1 Corinthians 15, 1-2 Thessalonians) and move from Paradise (Heaven1) to residing in the culminated Kingdom of God (Heaven2). If a person is alive at resurrection, the believer in Christ becomes resurrected.

Prior to the resurrection of human beings, the very significant problem of supposed physicality for disembodied spirits, exists. This should be dealt with philosophically and theologically by those that claim they have been to Heaven or Hell. If not, the issue remains intellectually problematic...

For more on Near Death Experiences see

Gary Habermas.com

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

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

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

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

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

ERICKSON, MILLARD J. (1996) ‘Second Coming of Christ’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

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

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

FINKBEINER, DOUGLASE (2004) Interpreting Luke 16: Abraham, Lazarus, and the Rich Man-Parable or History?, Lansdale, PA , Calvary Baptist Theological Seminary.

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

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

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

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

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

PORTER, LAURENCE.E. (1986) ‘Luke’, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan.

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

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