Logical operation

British Columbia: trekearth

LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York. (Philosophy)

The continuation of text review:

Key symbols

≡df = Equivalence by definition
: = Equal (s)
ε = Epsilon and means is
⊃ = Is the same as
⊨ is Entails
˜ = Not
∃ = There exists
∃! = There exists
∴ = Therefore
. = Therefore
< = Is included
v = a logical inclusive disjunction (disjunction is the relationship between two distinct alternatives). x = variable
= Conjunction meaning And
0 = Null class
cls = Class
int = Interpretation
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Page 193 presents a new section Relations and Operations.

Langer explains that

(a) (∃ -a) (193)

In this deductive system, every element generates its complement, as in (a) would generate the complement (-a). Therefore, as there is a positive (a) this means negative (-a) also exists. (192).

(a) = (∃! -a)

Langer explains that for every (a) there is at least one (-a). (192). The proposition which defines the nature (-a) is stated to describe the operation (-), upon the element (a). (192). This operation generates the complement (-a).

She further goes on to explain that the element might of course (as it is symbolic logic) have any name we like. The symbols (b) or (c) could be used. Wherever there is (a), there is the operation (b), or wherever there is (a), there is the operation (c). (192). But she explains that this type of symbolism would be correct but not helpful. (193).

Practically, a deductive system needs to make sense to the reader, and the presenter! Regardless of symbols used. As example, for a white house that exists in a deductive system, there exists a complement, a non-white house in that same deductive system. This presentation from Langer is not so much straightforward, but is it logical.

And logic is required for good reasoning, and the reasoning presented by Langer in this textbook may often be more useful than the symbols provided.

Recently my Stat Counter connected to my Blogger websites has been featuring an advertisement with this image for Canadian Pot Stocks. I have not tried pot, nor have I looked for any pot or pot stocks online.

Reasonable problem of evil approaches (PhD Edit)

University of British Columbia

May 9, 2018

Professor Phillips was one of my favourite critics to read. The problem of evil (theodicy), in my opinion, is often mishandled within the evangelical church, because some approaches do not embrace reasonable Reformed premises that provide reasonable answers.

They overemphasize human free will, when clearly within a biblical framework, God is infinite, omnipotent, omniscient and perfectly holy, while evil exists. God wills and allows evil whether directly or indirectly, and often secondary finite causes play a part.

PhD, University of Wales, Trinity Saint David, Lampeter, 2010: Theodicy and Practical Theology

Dewi Zephaniah Phillips[1] admits that ‘philosophizing about the problem of evil has become common place.’[2] There are ‘theories, theodicies and defences abound.’[3] These are all seeking to somehow justify God,[4] or to render the concept of God as untenable.[5]  Phillips rightly reasons that such work should be done with fear,[6] as approaches to the problem of evil in error could ‘betray the evils people have suffered.’[7]  Such explanation should never be overly simplistic, insensitive or ridiculous.[8]  Phillips warns that pro-religious philosophical presentations can often do more damage to the cause of theodicy than can the work of critics.[9] 

BLOCHER, HENRI. (1994) Evil and the Cross, Translated by David G. Preston, Leicester, InterVarsity Press.

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

HENRY, CARL (1996) ‘Image of God’, 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. 

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[1] Unfortunately Phillips died within the time frame of writing this thesis (1934-2006).

[2] Phillips (2005: xi).

[3] Phillips (2005: xi).

[4] Phillips (2005: xi). 

[5] Phillips (2005: xi).  Most often atheistic attempts, or those critical of Christian thought.

[6] Phillips (2005: xi). 

[7] Phillips (2005: xi). 

[8] Phillips (2005: xi).  I can agree with this point in general terms, but there will certainly be disagreement between writers on the negative and positive aspects of various theodicy.

[9] Phillips (2005: xi). Henry Blocher warns that theodicy as a philosophical defence of God fails on its own, unless backed up by Scripture.  Blocher (1994: 84).  Phillips and Blocher would both be critical of poorly constructed theodicy approaches, even as their perspectives on theodicy are not identical.

Luke 3: For church home group II

University of British Columbia

Some other perspectives on Luke 3 and the discussion of John the Baptist:

Courson opines that John the Baptist preached a message of severity whereas Jesus Christ preached a message of serenity.  (306). John preached on holiness whereas Jesus Christ preached on hopefulness. (306).

There is an aspect of truth in this observation, as in some sections of the Gospels, Christ emphasizes the benefits of being within the Kingdom of God.

But overall, I prefer my concept presented from the first version of this post, in the comparison of the baptisms and ministries of John the Baptist and Jesus Christ.

John's baptism was a baptism of repentance for the forgiveness of sins. Porter (1191). Persons would be cleansed of sins, whereas the baptism associated with Jesus Christ was featured symbolically and spiritually as in cleansing and regeneration, in obedience; of course connected to the applied atoning and resurrection work of Jesus Christ.

The ministry of Jesus Christ did preach on severe topics such as in the Sermon on the Mount (Matthew 5-7), including the concept of everlasting hell for those permanently outside the Kingdom of God

Matthew 5: 27

English Standard Version

 27 “You have heard that it was said, ‘You shall not commit adultery.’ 28 But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. 29 If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. 30 And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.

Yes, using metaphorical language to describe how to avoid hell, and yet acknowledging hell at the same time.

Browning writes that Jesus Christ aligned himself with the ministry of John the Baptist. (204) John was a forerunner of the ministry of Jesus Christ. (204). John the Baptist, was in a sense, the last type of Old Testament Prophet (Hebrew Bible). There was a heavy emphasis on repentance in the ministry of John, similarly to the Hebrew Bible, prior to the revelation of the gospel message.

In agreement with the first article, Courson's view reasons that Luke 3: 22 is clearly Trintarian in nature.

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

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

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

Luke 3: For church home group

I was asked to lead the next Home Group: Bible Study.

My response to questions...

Luke 3: 15-22

From Matthew Henry commentary

Thus the way of the Lord was prepared, and people were prepared to bid Christ welcome; for, when men's expectations are raised, that which they are in expectation of becomes doubly acceptable. Now when they observed what an excellent doctrine John Baptist preached, what a divine power went along with it, and what a tendency it had to reform the world...

The truth of John the Baptist's teaching of repentance, did connect with some Hebrew listeners that realized that the Hebrew religion was in need of reform. The people were politically under Rome and desired  political salvation, as in national independence. But more importantly a spiritual salvation was needed and therefore the need for the Messiah, Jesus Christ. John's preaching of a near Kingdom, implied that the Messiah was also near. Porter (1191).

The hearers that understood John's message significantly would realize that the Kingdom is expected and the King is also expected, via the message of John the Baptist.

John's baptism was a baptism of repentance for the forgiveness of sins. Porter (1191). Persons would be cleansed of sins, whereas the baptism associated with Jesus Christ was featured symbolically and spiritually as in cleansing and regeneration, in obedience; of course connected to the applied atoning and resurrection work of Jesus Christ.

I view baptism as largely symbolic, but can acknowledge, although it is not a human work of salvation (Ephesians 1-2), it is a human act of embracing that salvation. It is in that sense (at least), spiritual.

Titus 3

English Standard Version

4 But when the goodness and loving kindness of God our Savior appeared, 5 he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, 6 whom he poured out on us richly through Jesus Christ our Savior, 7 so that being justified by his grace we might become heirs according to the hope of eternal life. 

1 Peter 3:21-22

English Standard Version (ESV)

21 Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, 22 who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.

Jesus Christ participates in John's baptism as Jesus Christ was to obey God the Father in biblical religious practice as were all disciples in Jesus Christ.

The baptism of Jesus Christ places the believer symbolically under the applied atoning and resurrection work of Christ, the believer embracing salvific work through the act of obedience in baptism.

The unbeliever rejects this baptism and the associated salvific work and is post-mortem left with facing full judgement for sinful thoughts, acts and actions through a tainted, sinful nature.

The commandment to baptize disciples, as is Matthew 28, implies disciples should consciously embrace being a disciple in baptism, as opposed to disciples, instead, being disciples in waiting or hoped for disciples. The doctrine of believer's baptism is more reasonable, premise (s) wise than infant baptism, although there is some evidence for infant baptism as well (Acts 16, 1 Corinthians 1,  households baptized). I certainty would not call infant baptism, heresy.

Luke 3:21-22

English Standard Version (ESV)

21 Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heavens were opened, 22 and the Holy Spirit descended on him in bodily form, like a dove; and a voice came from heaven, “You are my beloved Son.

[a] with you I am well pleased.”
[b] Footnotes: Luke 3:22 Or my Son, my (or the) Beloved Luke 3:22 Some manuscripts beloved Son; today I have begotten you

All the members of the Trinity are present in Luke 3: 21-22

HENRY, MATTHEW (1961), Editor, Leslie F. Church, Commentary on the Whole Bible: Genesis to Revelation, Grand Rapids, Zondervan.

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