Non-human creation: sovereignty, providence

Conwy Castle 2001

An interesting sermon in regard to God's sovereignty and non-human creation.

Cited

To be 'sovereign' means 'to rule'-not to reign as a figurehead king-but to actually rule, to control, to have His way, not sometimes and in some place, but all the time in all places. This includes the human world, of course, and we'll get to that presently, but for today, we'll explore God's sovereignty over the non-human parts of His creation. 

Cited

The world is full of superhuman powers, powers that can easily destroy you-either quietly, as cancer eats away at your pancreas, or with the mushroom cloud of an atomic bomb. 

Cited 

Gravity kills people every day as they slip in the bathtub. Momentum kills people when their cars hit embankments. Water drowns people, fire burns people to death, smoke suffocates them, and our arteries are filling up with plaque as I speak. These are all non-human powers, and every one of them threatens each of us and the whole human race.

And then Pastor Phillips mentions the supernatural...

Cited  

And then there's another non-human power. Have you guessed which one I'm thinking of? It's not a natural power, like an avalanche or a virus, but it's every bit as deadly; more deadly, in fact. I mean demonic powers. When looking at the world, I have a grain of respect for atheists. But when they tell me they don't believe in the devil, I cannot take them seriously! Evil is real, and while it is connected to human will, it is not limited to it. Talk to a drug addict, and he'll tell you that something's got a hold of him! Something outside of himself is exerting a hateful and destructive power over him. The Bible calls this 'something' the devil and his angels.

Sermon audio link 
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Biblically

Biblically, it can be viewed from the Hebrew Bible and Genesis 1, that God created all material things. God created matter, time and space. Anything material and physical was created by God.

God's sovereignty is demonstrated in the New Testament as well. God as triune, documents the religious history by which Jesus Christ died for the sin (s) of humanity and applies his resurrection and atoning work to those in Jesus Christ. Post-mortem, those outside of this gospel work are everlastingly separated (Revelation 20) from the restored Kingdom of God, the new heaven and new earth (Revelation 21-22).

Cited  

In Genesis 1:1, we find Him ruling nothing-by which I do not mean 'not ruling', but ruling the nothing that was before there was something. Christians have always affirmed our belief in- Creatio ex nihilo. That is, God created everything out of nothing. To do this, of course, means He rules the nothing. 

Theologically

God is sovereign and demonstrates providence. 

I noted on 

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

Soverignty

John Calvin (1539)(1998) writes humanity has nothing on its own, but depends totally on God. Calvin (1539)(1998: Book II, Chapter 1: 2). God bestows on humanity what he wills. Calvin (1539)(1998: Book II, Chapter 1: 2).Arthur Pink (1968) defines God’s sovereignty as meaning that God is the almighty, the possessor of all power in heaven and earth, and no one can defeat his counsels. Pink (1968: 20). Norman Geisler explains the Bible teaches that God is in control of the entire universe, including human events. Geisler (1986: 63).

Providence

Oliver Boulnois (2002) defines providence as the manner by which God governs the world. Boulnois (2002: 444). In other words, providence would be the method that God uses to rule his creation in his sovereignty. It could be understood that providence would be the method by which God has sovereign control over his creation, and as Calvin notes, God’s providence has him work through persons. Calvin (1543)(1996: 36).

Philip Edgcumbe Hughes (1990) explains that through God’s providence the world is dependent, for if God did not maintain it, it would cease to exist. Hughes (1990: 45). In Law of Nature, Edwards (1731-1733)(2006) explains that providence is the means by which God governs the world as the supreme judge of the universe. Edwards (1731-1733)(2006: 553).

End citations

Philosophically/Philosophy of Religion 

I agree with the pastor as he in his sermons has (paraphrased) acknowledged God as the infinite, primary, first cause of all things, and in the context of this sermon, this would be non-human creation.

At the same time, the pastor (paraphrased) acknowledges the finite, secondary, second causes within the material, physical realm and the spiritual realm impacting the material, physical realm.

(Human beings serve as secondary causes in the material, physical realm, and arguably through prayer and action can at times impact the spiritual realm.)

These secondary causes include rational entities with nature, desire, will, thought, act and action.

Where desire, will, act and action is not forced or coerced, in other words, where these are significantly embraced, demonic beings (and human beings) have significant moral responsibility by which God can ultimately judge.

Angelic beings can serve as secondary causes, but unlike demonic and human beings are not fallen and are in finite, moral, perfection.

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.

BOULNOIS, OLIVIER (2002) ‘The Concept of God After Theodicy’, in Communio, Volume 29, Number 3, pp. 444-468. Washington, Communio.

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book II, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College.

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College.

CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.

EDWARDS, JONATHAN (1729)(2006) Sovereignty of God, New Haven, Connecticut, Jonathan Edwards Center, Yale University.

EDWARDS, JONATHAN (1731-1733)(2006) Law of Nature, New Haven, Connecticut, Jonathan Edwards Center, Yale University.

EDWARDS, JONATHAN (1754)(2006) Freedom of the Will, Flower Mound, Texas. Jonathanedwards.com.

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

FEINBERG, JOHN.S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House.

FEINBERG, JOHN.S. (2001) No One Like Him, John S. Feinberg (gen.ed.), Wheaton, Illinois, Crossway Books.

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.

GEISLER, NORMAN L. (1975) Philosophy of Religion, Grand Rapids, Zondervan Publishing House.

GEISLER, NORMAN L. (1978) The Roots of Evil, Grand Rapids, Zondervan Publishing House.

GEISLER, NORMAN L. (1986) Predestination and Free Will, Downers Grove, Illinois, InterVarsity Press.

GEISLER, NORMAN L. (1996) ‘Freedom, Free Will, and Determinism’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

GEISLER, NORMAN, L (1999) ‘The Problem of Evil’, in Baker Encyclopedia of Apologetics, Grand Rapids, Baker Books.

GREEN, JAY (1971) Five Points of Calvinism, ‘Forward’, Grand Rapids, Sovereign Grace Publishers.

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

GRIFFIN, DAVID RAY (1976) God, Power, and Evil, Philadelphia, The Westminster Press.

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

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.

KREEFT, PETER AND RONALD K. TACELLI (1994) Handbook of Christian Apologetics, Downers Grove, Illinois, InterVarsity Press.

PINK, ARTHUR W. (1968) The Sovereignty of God, London, The Banner of Truth Trust.

PINNOCK, CLARK (1986) Predestination and Free Will, Downers Grove, Illinois, InterVarsity Press.

REICHENBACH, BRUCE (1986) Predestination and Free Will, Downers Grove, Illinois, InterVarsity Press.

SANDERS, JOHN (2003) ‘Open Theism: A Radical Revision or Minuscule Modification of Arminianism?’, in Wesleyan Theological Journal, Volume 38, Number 2, Fall, pp. 69-102. Wilmore, Kentucky, Asbury College.

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.

Gospel influence & obedient Church

Very cool Canadiana

From

2003 The Problem of Evil: Anglican and Baptist Perspectives: MPhil thesis, Bangor University

MPhil 2003

Statement twenty-two:

This statement stated: Evil and suffering would decrease if the church were more obedient. With Anglicans, 32% agreed, 20% were not certain, 48% disagreed. With Baptists, 36% of the people agreed, 12% were not certain, and 52% disagreed.

I am not dogmatic with the issue of how much evil and suffering would decrease if the Gospel had more influence in the world and if the Church were more obedient. Indeed, they are hypothetical statements, but I cautiously lean toward believing the world would be a better place if the Gospel was more prominent in it, and if Christians were less secular in their thinking and more Christ focussed.

It can be seen that groups can have large impact on public views. Hollywood and the New York media have had a great impact upon western society. For example, western acceptance of homosexuality and abortion on demand has likely been influenced by these two groups. So I think high profile segments of society can definitely influence morality, and morality relates to the amount of evil in society. I do think that a more prominent, loving Christian Church would limit evil somewhat within the world.

FEINBERG, JOHN S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House. 

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.

MOLTMANN, JÜRGEN (1993) The Crucified God, Minneapolis, Fortress Press.

OSTRANDER, HAL N. (2004) ‘Defending the faith in a post-Christian era’, in The Christian Index, Duluth, Georgia, The Christian Index. http://www.christianindex.org/206.article

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. 

VEITH, GENE EDWARD, JR. (1994) Postmodern Times, Wheaton Illinois, Crossway Books.

November 12 2019

Sixteen years later, and post PhD, I am still not dogmatic on this issue. A more obedient Church would arguably, do more good and limit (some) evils. But, that does not mean that the overall human suffering would decrease. Maybe, maybe not. Most of the world is not within the Christian Church. I reason in a similar way to the previous question and article on this website.

Gospel influence/Peer review

Conwy Castle 2001

Gospel influence

From

MPhil 2003

2003 The Problem of Evil: Anglican and Baptist Perspectives: MPhil thesis, Bangor University

Statement twenty-one: This statement was stated: Human suffering will decrease as the Gospel’s influence increases. For Anglicans 36% agreed, 20% were not certain, 44% disagreed. For Baptists, 36% agreed, 14% were not certain, and 50% disagreed.

FEINBERG, JOHN S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House.

MOLTMANN, JÜRGEN (1993) The Crucified God, Minneapolis, Fortress Press.

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.

November 10, 2019

A tricky question. A true gospel influence (as opposed to a overly-politicized Christianity), over the western world and the world in general, should cause the Christian Church to benefit societies.

On the other hand, in this realm, suffering and death biblically continues until the new realm is established (Revelation 21-22) and the resurrection to perfection (1 Corinthians 15) for those truly within the gospel, atoning and resurrection work of Jesus Christ.
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Peer review

A good friend with a secular Master's degree, recently opined that an academic needs published journal articles. 'Publish or perish'. An argument is that academic journal articles alone allow for peer review. 

I agree that academic journal articles provide the possibility of peer review.

A blog, as in the traditional  blog, is considered not academically orientated. However, this Blogger blog is presented as an academic website, obviously. It is not a traditional blog. It is merely hosted on Blogger. It is published work.

An academic can search the internet and view my fifteen years of academic entries on this academic website and can provide an academic peer review through comments. My website archives can be searched. Or, I can reviewed on another website, or my ideas can be reviewed, without me being named.

Further, this website is previewed on my Facebook business page, Russell Norman Murray, which also has comments where an academic peer review could take place. The website is promoted on Twitter and LinkedIn where peer review, can occur. I can be reviewed online and offline.

In fact, my fifteen years of academic online work (almost thirty years of academic work), including my entire MPhil thesis and most of my PhD thesis is available for peer review. I would deduce, that unless an academic journal is available online, particularly to the public, that a website such as mine actually reaches more readers.

If I need to revise because I, or someone else, critiques web content, worthy of revision, and I revise, that is because my academic work is publicly available and available for peer review.

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

Necessary v Sufficient

My previous entry deals with the necessary versus the contingent, or what is of necessity versus what is of the contingent.

This entry:

Necessary versus Sufficient conditions

Philosopher Blackburn explains...

'If p is a necessary condition of q, then q cannot be true unless p is true. If p is a sufficient condition of q, then given that p is true, q is so as well.' (73).

Blackburn provides the example:

Steering well is a necessary condition of driving well... (73).

But it is not sufficient, as one can steer well, but be an overall bad driver. (73).

Perhaps, one steers very well, but is overly occupied by texting while driving. (My add, and not my practice)

This concept from Blackburn with the use of symbolic logic, provides a level of complexity, yet consistent and logical at the same time. But providing a true example provides another level of difficulty.

A solid/true example

Infinite attributes (a) are a necessary condition of infinite nature (b).

Infinite attributes (a) are a necessary condition of infinite nature (b), then infinite nature (b) cannot be true unless infinite attributes (a) are true. If infinite attributes (a) are a sufficient condition of infinite nature (b), then given that infinite attributes (a) are true, then infinite nature (b) is so as well.

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.

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