MPhil: Resurrection Thoughts This Easter

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

Christianity is a historical faith and it states through Scripture that God supernaturally interacted with human beings through his prophets, apostles, and Jesus Christ himself. So, the examination of Scripture is very important in any study of the problem of evil.

Critics may suggest it is very convenient that the supposed supernatural occurrences in Scripture which support the Christian faith, and its remedy to the problem of evil through Christ’s work, took place thousands of years ago, before our scientific age. These supernatural events, it could be stated, are now rather hard to either prove or disprove. If they cannot be proven, why should the Christian answer to the problem of evil be taken seriously? I admit this is an important criticism, but the Bible is consistent in its message, written within historical periods by historical people. The accounts of the life, death, and resurrection of Jesus are in unity, and his resurrection, although disputed by some critics, does have the backing of New Testament authors, who claim to have witnessed the resurrected Christ, or to have personally known those who have.

Alister McGrath

McGrath also discussed in his text the weaknesses of a philosophical problem of evil discussion alone, without mentioning how the work of Christ will help us in human experience. He also mentioned how destructive Enlightenment theories on God have been the last few centuries. He thought the personal nature of the Biblical God was negated for a perfect philosophical God. He pointed the reader to the personal nature of God through the death and resurrection of the Son of God, and the saving work for humanity.

McGrath’s work in Suffering is helpful in that it provides historical, philosophical background on the problem of evil and suffering, and yet stays true to Scriptural historical Christianity and its remedy to evil through Christ.

To play devil’s advocate, a critic could claim that Christianity has not solved suffering any better than Communism or especially western liberalism; however, I think McGrath is correct. A belief in God in society and better yet a spiritual relationship with Christ leads to the tempering of evil in a nation and the world. Christianity’s ultimate answer to evil comes through revelation, but at least that has historical evidence of Scripture behind it. Christians are disobedient to God, just as nonbelievers are, and this is probably part of the reason Christianity has not made more social progress.

But I still agree with McGrath that Christ’s atoning work and resurrection is the only ultimate answer that remedies evil. This work has, of course, not been completely culminated, but I think the Scriptural evidence supports the idea that Christ will return to restore his creation. "In the fourth place, he was liberating us from the fear of death." McGrath (1992: 49).

McGrath explained that western culture was afraid of death to the point of not wanting to discuss it. He noted that Jesus liberated people from this fear as he defeated death through the reality of the resurrection and, at the same time, any power the devil had over people was destroyed. This will not be culminated until all believers are resurrected, but the required work has been accomplished by Christ. Believers’ resurrection is guaranteed. All people will be resurrected and believers will be in Christ’s presence.

Irenaeus stated with regard to Christ’s work defeating death: For it behoved Him who was to destroy sin, and redeem man under the power of death, that He should Himself be made that very same thing which He was, that is, man; who had been drawn by sin into bondage, but was held by death so that sin should be destroyed by man, and man should go forth from death. Irenaeus. (ca. 130-200 AD) Book III, Chapter 18, Section 7. (Note: There does not seem to be a historical date to indicate when Irenaeus wrote this work. It is estimated that he wrote the work near the end of the second century.)

From Irenaeus’ comments, it can be seen that McGrath’s sentiments are echoed by this ancient author. Christ on the cross was the way that God incarnate could, in a loving act, take sin on himself, defeat sin in death, and through his resurrection defeat death itself. Humankind had no deliverance from the bondage of sin and death until Christ committed this work. McGrath is correct in that a future hope of Heaven is something to be considered since Christ has been documented in Scripture to be resurrected. His promises for believers’ resurrection seem to be certain. Suffering and the problem of evil will only end as resurrection and restoration culminate. God, through Christ, sacrificed because he was good, but at the same time because he loved humanity. In all human suffering he has always been present, he has defeated evil through his atoning work and this shall be culminated with the resurrection. Presently he desires that people seek him out when suffering.

IRENAEUS. (c 175-185)(1998) ‘Against Heresies’, in The Catholic Encyclopedia, Denver, The Catholic Encyclopedia.

IRENAEUS. (c 175-185)(2005) Against Heresies, in The Catholic Encyclopedia, Denver, The Catholic Encyclopedia.

IRENAEUS (c 185)(2005) Proof of Apostolic Preaching, Translated by J. Armitage Robinson, London, The Macmillan CO.

McGRATH, A. (1986) Iustitia Dei, Cambridge, Cambridge University Press.

McGRATH, A. (1992) Bridge-Building, Leicester, Inter-Varsity Press.

McGRATH, A. (1992) Suffering, London, Hodder and Stoughton Limited.

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G.C. Berkouwer (PhD Edit)

From European Space Agency-Gaia Calibration

Reformed Theologian Gerrit Cornelis Berkouwer from my PhD work.

The Biblical God’s Dealings With Humanity

G.C. Berkouwer explains that ‘Man[1] is-even when alienated from God-not alone.’[2]  God has still gifted fallen humanity[3] and there is a possible limitation to human corruption, that being the grace of Christ and his words and work.[4]  God still has the power and opportunity to save persons,[5] and humanly speaking[6] persons have an opportunity to know Christ in conversion.[7]

Berkouwer reasons that God wants a free man, not a mechanical tool or creature that 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. However, the concept of God forcing and/or coercing persons to commit actions would be denied by many within Reformed theology.  Frame (2002: 153).  Berkouwer (1962: 333).

April 18, 2014

As noted on my blogs, I would agree and therefore deny that compatibilism/soft determinism with significantly free human and secondary cause actions, includes divine force and/or coercion. Rather God simultaneously causes and wills human thoughts, acts/actions. God performing such with infinite knowledge in infinite holiness and moral perfection; secondary beings, such as angels with finite knowledge and limited holiness and limited moral perfection, sinless. Fallen significantly rational creatures with finite knowledge and in unholiness and sin, such as fallen angels and human beings, although God/Holy Spirit can and does influence the Christian believer at times in regard to thoughts, acts/actions (John 20, Acts). The believer having the imputed righteousness of Christ in justification (Romans 1-4). Influence of the non-believer by God is also possible and reasonable, although outside of election and regeneration and other aspects of salvation including justification. Being chosen and regenerated New Testament concepts for those in Christ.

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.

http://www.thirdmill.org/files/english/html/th/TH.h.Frame.ProblemofEvil.htm

FRAME, JOHN M. (2002) The Doctrine of God, P and R Publishing, Phillipsburg, New Jersey.

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[1] I prefer the term humankind.

[2] Berkouwer (1962: 183).

[3] Berkouwer (1962: 186).

[4] Berkouwer (1962: 192).

[5] Berkouwer (1962: 192).

[6] Within a compatibilistic framework.

[7] Berkouwer (1962: 192-193).

Harold Lindsell (PhD Edit)

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PhD edit from Dr. Harold Lindsell, former editor of Christianity Today:

Scripture Harold Lindsell explains that the inerrancy of Scripture is rejected by many within liberal churches.[1] He reasons that inerrancy equals infallibility and a trustworthy Bible.[2]

Within progressive churches the issue of everlasting punishment can be complicated by questioning of inerrancy of related verses. The issue of the trustworthiness of Scripture mentioned by Lindsell,[3] and as well the symbolic nature of the Biblical language describing everlasting hell, could create doubt concerning the doctrine of everlasting punishment within liberal churches.

Figurative literal language, in my mind, does not in Biblical terms mean mythological language, but not plain literal language.

Therefore, everlasting hell and punishment is not Biblically dismissed as fiction because it is not described plain literally. Lindsell would support a traditional understanding of Biblical revelation where he states that through special supernatural revelation in Scripture, Jesus Christ is revealed to selected persons.[4] He does not believe that a human being can be saved outside of this revelation.[5]

Traditionalists such as Lindsell, will view any move within the Christian Church away from Biblical teaching as a negative.[6] He provides the opinion that many Christian institutions have slowly over time moved away from orthodox, Biblical theology and have gone astray.[7]

Some from the conservative perspective, who answered this question in the affirmative, may view secular influence on the Church as leading it into error. This can be seen in many Christian Church contexts today. Lindsell analyses the issue of Scripture philosophically and acknowledges that within the Christian community there have been other non-traditional ways to look at the Bible. There have been debates within the Church over inerrancy, as in the Bible being without error. He states that the term infallible can be considered a synonym of the word inerrant in the context of the Bible. Lindsell (1976: 27).

LINDSELL, HAROLD (1976) The Battle for the Bible, Grand Rapids, Zondervan Publishing House. 

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[1] Lindsell (1976: 201-202).
[2] Lindsell (1976: 19). I can support inerrancy for the original documents, which no longer exist. No copies or translations are inerrant.
[3] Lindsell (1976: 201-202).
[4] Lindsell (1976: 17).
[5] Lindsell (1976: 17).
[6] Lindsell (1976: 185).
[7] Lindsell (1976: 185).
[8] Lindsell (1976: 185).

Brief On Job 38:3

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Nice Spring day, although I am recovering from night shift, yesterday.

New American Standard Bible

38 Then the Lord answered Job out of the whirlwind and said,

2 “Who is this that darkens counsel By words without knowledge?

3 “Now gird up your loins like a man, And I will ask you, and you instruct Me!

English Standard Version

38 Then the Lord answered Job out of the whirlwind and said:

2 “Who is this that darkens counsel by words without knowledge?

3 Dress for action[a] like a man; I will question you, and you make it known to me.

Browning explains the book of Job is a major text of wisdom literature (p.204) in the Hebrew Bible. The authorship is reasoned to not be certain and was likely written after the exile. Browning (1997: 204). Clines states that the story of Job was present many centuries before the Old Testament book was completed. Clines (1986: 521). This would include oral form, I reason. The story goes back to the second millennium BC and the book written between the seventh and third centuries BC. Clines (1986: 521).

This is deduced based on literary form. Clines (1986: 521).

The fact that Job is mentioned in Ezekiel 14: 14 demonstrates the antiquity of events. Job is mentioned with Noah and Daniel. Clines (1986: 521).

Interestingly listed after the other two Biblical greats. Does this have chronological significance?

La Sor and company state Job is referenced in ancient texts circa 2000 BC (Egypt) and Amarna (Egypt) 1350 BC, meaning the story may very well be of an actual sufferer who was later documented in a setting by a poet. (p. 560). However, the academic text reasons the story still has Biblical value regardless of historical setting and that it was not seriously questioned in the Hebrew Bible canon. (pp. 560-561).

Acceptance in Hebrew Bible canon strongly suggests historicity and relevant historical value.

My short term academic adviser at Manchester University, Professor David Pailin, informed me that because of these issues with Job, that the book was basically mythology, but I do not think that conclusion is warranted.

He was attempting to demerit the book in regard to its use with my theodicy and problem of evil research.

It is according to these sources an ancient historical story documented in the Hebrew Bible at a deduced significantly later date.

I have also come across statements, including pastoral, in my academic career from those that study scholarship that speculate Job may have been written much closer to the occurrence of events, although admittedly not present from my documented sources and seemingly not the more accepted scholarly position.

Further...

The justice of God is questioned. Browning (1997: 204).

Job scholar David J. A. Clines writes that Yahweh's first speech takes place at Job 38: 1-40: 2, and the second speech Job 40: 6-41: 34. Clines (1986: 545-548).

The first speech is largely a series of questions addressed by God to Job. Not intended to 'humiliate Job by exposing his ignorance and inability to answer God, nor are they designed to be such a display of God's wisdom and omnipotence as to require Job to leave off his attempt to understand what is happening to him'. Clines (1986: 545).

Instead Job is challenged to reconsider, even while in a state of much suffering, his knowledge in regard to God and creation. Clines (1986: 545). Job is to consider, natural order, the animal kingdom and the mysteries of life, from a human perspective. Clines (1986: 545).

In Job 38, Job finally has a reply from God and it is divinely pointed out 'how far beyond Job's range are the questions of the governance of the universe'. Clines (1986: 546).

This is theologically and philosophically no surprise as God is infinite and with unlimited knowledge and ability, outside of contradiction of nature and character.

This in contrast with finite human nature also tainted by sinfulness.

God is not 'aloof from Job's sufferings but will meet where he is and reveal himself to him'. Clines (1986: 546).

Job's lack of insight into divine plans of deity made the plans of God, 'dark and made God's dealing seem arbitrary'. Clines (1986: 546).

This can be tied back to concepts from my MPhil and PhD work as in the infinite, sovereign and yet holy and good God, causing and willing evil, as first cause, yet for the good. And for the good for those in Christ that love him called according to his divine purpose (Romans 8).

Many times from a human perspective God's plans and actions seem dark, harsh and cruel and from a human perspective this is true to a point, I admit academically and from personal experience, as human beings do suffer at times in terrible ways, even while acknowledging the goodness of God without sin. And God as holy (Isaiah 6).

I do not view God's plans and actions as arbitrary, whatsoever, instead viewing God with sovereign, providential plans in creation. God being demonstrated in the New Testament as predestining events whether the crucifixion, atonement, resurrection, salvation, second advent and restored creation.

My main focus for this short post is:

Job being told to 'brace yourself like a man'. Clines (1986: 545). A verse I have been pondering on for years. Cline reasons the literal 'gird up your loins' like a man has 'overtones of 'warrior''. Clines (1986: 545). As if in preparation for battle. Cline (1986: 545).

Job is encouraged to 'use all his mental strength to understand the message God will convey to him in indirect fashion'. Cline (1986: 545).

I agree with the Christian theological assertions and argumentation that God should not be challenged outside of faith, for that would be sinful and repentance needed.

But there is Biblically a concept of questioning God in faith and this in light of problems of evil and suffering that God indeed wills, for good divine purposes, is very intense serious business.

Warrior like as Clines states.

In other words, I conclude that not all Christian interaction with God in faith need necessarily be classic evangelical 'God is wonderful' worship type of approach we see in Sunday morning worship songs and written and audio devotional materials, for example.

Not all Christian interaction with God necessarily be evangelistic as in 'sales pitch' for those inside and outside of the Church, of how good God is and how much he loves us. True God is good and does love humanity (John 1, John 15), especially those he chooses in Christ (Ephesians 1-2), but there is also respectful, faithful dialogue in tension with God in regard to serious issues that also needs to occur at times.

A secondary conclusion I arrive at from Job 38: 3 and related is that if human beings are to be respectfully and reasonably firm with God in dialogue with tension, this should also be done in human to human contexts as in the example of employment and relationships.

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

CLINES, DAVID J. A. (1986) Job, The International Bible Commentary, Grand Rapids, Zondervan.

CLINES, DAVID J. A. (1986) Proverbs, The International Bible Commentary, Grand Rapids, Zondervan.

LA SOR, WILLIAM SANFORD, DAVID ALLAN HUBBARD, AND FREDERIC WILLIAM BUSH. (1987) Old Testament Survey, Grand Rapids, William B. Eerdmans Publishing Company.