In Three Minutes: Is God Offensive?

Matthew 11:6

English Standard Version (ESV) 6 And blessed is the one who is not offended by me.” English Standard Version (ESV)

Luke 7:23

English Standard Version (ESV) 23 And blessed is the one who is not offended by me.” English Standard Version (ESV)

For clarification, these are short, non-exhaustive audio/video entries. In my Reformed position, I do, very much theologically reason that the offense of human sin against God, by nature and choice, is far greater in importance than any supposed divine offense, humanity reasons out against God. (see Romans, Galatians, Hebrews).

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

 

 Original version, which is more mobile friendly with no additional audio.

 

Demiurge (PhD Edit)

Today

Demiurge (PhD Edit)

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

Mill theorized of a God that resembled the ‘Platonic Demiurge.’ Carey (2002: 116). A demiurge is a Greek term meaning ‘artisan’, ‘craftsman.’ It is a deity that develops the material world from ‘preexisting chaos.’

Plato introduced the concept and term in his text 'Timaeus'. The perfectly good demiurge wishes to present his goodness and shapes the chaos as best he can, and the present world results. Wainwright (1996: 188).

The demiurge is a limited, non-omnipotent God, that did not create original matter. Wainwright (1996: 188). Blackburn (1996: 98). Mill’s deity is similar to the ‘Platonic Demiurge’ Wainwright (1996: 188). Carey (2002: 116). This deity simply develops matter from preexisting chaos Wainwright (1996: 188). This deity would not only be limited in power but also finite in nature.

Mill supports a concept of a first cause as in a series of events. Carey (2002: 116). Gordon (2002: 3). Mill (1833)(1985)(2009: 7-10). But this leaves the nagging question and problem of what was the cause of the Demiurge? An infinite eternal God can be understood as the first cause not needing a cause. God’s essence is eternal and necessary (logically must exist), and the finite universe is temporal and contingent (not necessary). Shedd (1874-1890)(1980: 191 Volume 1). A finite deity, although admittedly logically possible, requires further explanation.

Hypothetically, humanity and the universe could have been created by a finite God that was created by another cause. If the being is not revealed through Scriptural revelation, it is a God of primarily philosophical speculation and requires further elaboration on the part of Mill in regard to, for instance, why humanity should believe in and follow this type of deity, assuming that there is not a greater, infinite, eternal first cause that would necessarily exist behind that being.

April 20, 2017

Philosophically, ontologically, prior to a finite God, problems arise. Was there a vicious regress of prior finite Gods? There is a debate on whether or not, a vicious regress is logical or not, but it is not philosophically reasonable. It does not solve its own problem.

What existed prior to 'preexisting chaos'? Is there a vicious regress of preexisting chaos? If it is eternal and infinite 'chaos' then seemingly it would need no finite assistance in creation. It simply is.

A Scriptural view, beginning with Genesis 1, solves these problems by indicating that the infinite God, eternally existed and caused all finite creation.

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

CAREY, GEORGE W. (2002) ‘The Authoritarian Secularism of John Stuart Mill’, in On Raeder’s Mill and the Religion of Humanity, Volume 15, Number 1, Columbia, University of Missouri Press.

GORDON, DAVID (2000) ‘John Stuart Mill on Liberty and Control’, in The Mises Review, Volume 6, Number 1, Auburn, Alabama, Ludwig Von Mises Institute. http://mises.org/misesreview_detail.aspx?control=151

MILL, JOHN STUART (1789-1861)(2003) Utilitarianism and On Liberty, Mary Warnock (ed.), Blackwell Publishing, Oxford.

MILL, JOHN STUART (1825-1868)(1984) Essays on Equality, Law, and Education, John M. Robson (ed.), University of Toronto Press, Toronto, University of Toronto Press.

MILL, JOHN STUART (1833)(1985)(2009) Theism: John Stuart Mill, The Collected Works of John Stuart Mill, Volume X - Essays on Ethics, Religion, and Society, Toronto, University of Toronto Press.

MILL, JOHN STUART (1874)(2002) The Utility of Religion, London, Longman, Green, and Reader.

MILL, JOHN STUART (1874)(1885) Nature the Utility of Religion and Theism, London, Longmans, Green and Co.

PLATO (360 B.C.)(1982) ‘Timaeus’, in Process Studies, Volume. 12, Number 4, Winter, pp.243-251. Claremont, California, Process Studies. 

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.

WAINWRIGHT, WILLIAM J. (1996) ’Demiurge’, in Robert Audi, (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

Today, too

The posting used as a source for an article on academia.edu

B.W. Woods & Natural Evils

Dinner last night

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

Natural Disasters 

Woods linked the fall of humanity and creation under human dominion, to the terrible natural disasters that took place. Although he mentioned that classifying natural events and calamities can be dangerous because often many good things in nature come out of what appear to be calamities. An example that comes to mind is that excessive rain can cause flooding and death but can also provide an area with ample water supply.

He stated concerning disaster:

Natural Calamities 

The divine rearrangement of nature from that of a protective environment to that of a dangerous one, allowing for human death as punishment of sin, permits nature to go on the rampage. Part of its "groaning" (Rom. 8:22) includes the area of natural catastrophe, floods, earthquakes, and hurricanes. Woods (1974)(1982: 37).

Mounce described the situation in Romans 8:22 as: "Currently, however, the entire universe is in travail as if it were giving birth." Mounce (1985:185). Mounce then goes on to quote Bruce, as will I, when he stated: "But the condition here described has apparently been going on since the fall; in any case, it carries with it hope of new life for all creation." Bruce (1996: 164). The damage done by humankind in the fall can be restored through the atoning work of Christ and his culmination upon his return.

Cranfield stated of this verse:

Two thoughts, already implicit in v.19, are here expressed more clearly, on the one hand, the thought of the creation’s present painful condition, and on the other hand, the thought that the painful condition is not to no purpose but will have a worthwhile issue (expressed by the image of travail). Cranfield (1992: 198). This idea is in agreement with Woods who stated: " . . . every aspect of the fallen natural world not only contributes to man’s death, but also points man towards divine delivery." Woods (1974)(1982: 37). Natural disasters, like death, demonstrate human weakness and the fact that creation is a dangerous place. It is not within the human capability to defeat the evils of death and natural disaster, only God himself can overcome these.

I tend to reason the laws of universe have remained the same since before the fall, but that is a deduction. Human beings require an immortal body for continued physical survival in this material universe (1 Corinthians 15). This will have physical and spiritual attributes (1 Corinthians 15:44). Romans 8 speaks of in verse 20 creation being subject to futility. Mounce states the universe was frustrated by Adam's sin and there needs to be a new heaven and new earth of 2 Peter 3 and Revelation 21. Mounce (1995: 184-185).

In this sense, at least, because of human sin the present universe is corrupted. Therefore, natural evils such as with Japan effect human beings harshly because persons are subject to death and decay because of the fall of Genesis 3.

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

BRUCE, F.F. (1996) Romans, Grand Rapids, William B. Eerdmans Publishing Company.

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

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

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

WOODS, B.W. (1974) Christians in Pain, Grand Rapids, Baker Book House.

In Three Minutes: Connect With Those With Different Views?

Today

Today

1 Corinthians 1: 10

New American Standard

10 Now I exhort you, brethren, by the name of our Lord Jesus Christ, that you all [e]agree and that there be no [f]divisions among you, but that you be [g]made complete in the same mind and in the same judgment.

English Standard Version

10 I appeal to you, brothers,[a] by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment.

Romans 12:18

King James Version (KJV)

18 If it be possible, as much as lieth in you, live peaceably with all men.
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My suggestion is that Christian ministries, large to small, and lay Christians, for the sake of ministry growth and development, consider connecting via social media with others that do not share virtually 100% of the same views. This should be done without compromising, biblical, gospel, perspectives.

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

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

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

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

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

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