Calvin on perseverance (PhD Edit)

Biaritz, France: Travel+Leisure: Facebook

Perseverance is an area, in my opinion, where the Lord has tested me very much. Not as in faith in the gospel or holding to biblical theology and sound philosophy. Instead, I have been tested to persevere in areas of daily Christian living when problems continue, and I have not always responded positively to this work from God. But, God’s will be done.

A limited sample of Calvin's related work from my PhD

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

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

Calvin writes that God does a work of perseverance in a believer, so by grace the believer stays in Christ for life. Calvin (1543)(1996: 178-179). God’s work of perseverance in elected individuals is clearly not retaliation, but a divine plan to save sinful persons despite the fact they are worthy of punishment. Calvin (1543)(1996: 37). Instead, the atoning and resurrection work of Christ allows the elect to avoid the penalty for sin, being part of the divine plan of salvation. Augustine (398-399)(1992: 303). Calvin (1543)(1996: 37, 178-179).

AUGUSTINE (388-395)(1964) On Free Choice of the Will, Translated by Anna S.Benjamin and L.H. Hackstaff, Upper Saddle River, N.J., Prentice Hall.

AUGUSTINE (398-399)(1992) Confessions, Translated by Henry Chadwick, Oxford, Oxford University Press. AUGUSTINE (400-416)(1987)(2004) On the Trinity, Translated by Reverend Arthur West Haddan, in Nicene and Post-Nicene Fathers, Series One, Volume 3, Denver, The Catholic Encyclopedia. http://www.newadvent.org/fathers/130104.htm

AUGUSTINE (421)(1998) Enchiridion, Translated by J.F. Shaw, Denver, The Catholic Encyclopedia. http://www.knight.org/advent

AUGUSTINE (426)(1958) The City of God, Translated by Gerald G. Walsh, Garden City, New York, Image Books.

AUGUSTINE (427)(1997) On Christian Doctrine, Translated by D.W. Robertson Jr., Upper Saddle River, N.J., Prentice Hall.

AUGUSTINE (427b)(1997) On Christian Teaching, Translated by R.P.H. Green, Oxford, Oxford University Press.

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. http://www.ccel.org/ccel/calvin/institutes.html

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. http://www.ccel.org/ccel/calvin/institutes.html

CALVIN, JOHN (1540)(1973) Romans and Thessalonians, Translated by Ross Mackenzie, Grand Rapids, Wm. B. Eerdmans Publishing Company.

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

CALVIN, JOHN (1550)(1978) Concerning Scandals, Translated by John W. Fraser, Grand Rapids, William B. Eerdmans Publishing Company.

CALVIN, JOHN (1552)(1995) Acts, Translated by Watermark, Nottingham, Crossway Books. 

CALVIN, JOHN (1553)(1952) Job, Translated by Leroy Nixon, Grand Rapids, Baker Book House. 

CALVIN, JOHN (1554)(1965) Genesis, Translated by John King, Edinburgh, The Banner of Truth Trust.

MOLTMANN, JÜRGEN (1999) ‘Perseverance’, in Alan Richardson and John Bowden (eds.), New Dictionary of Christian Theology, Kent, SCM Press Ltd.

WHITE, R.E.O. (1996) ‘Perseverance’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

Mysticism

Mysticism was discussed in classes at both my undergrad (Columbia Bible College) and graduate degree (Canadian Baptist Seminary/Trinity Western University) levels.

Mysticism has never interested me much as I favour a more objective, rational, philosophical approach to religious studies, philosophy and of course personal faith and philosophy, which does include experience.

But on the other hand, I am not closed-minded in regard to the mystical.

From

Stanford Encyclopedia of Philosophy

Cited

'The term ‘mysticism,’ comes from the Greek μυω, meaning “to conceal.” In the Hellenistic world, ‘mystical’ referred to “secret” religious rituals. In early Christianity the term came to refer to “hidden” allegorical interpretations of Scriptures and to hidden presences, such as that of Jesus at the Eucharist. Only later did the term begin to denote “mystical theology,” which included direct experience of the divine (See Bouyer, 1981). Typically, mystics, theistic or not, see their mystical experience as part of a larger undertaking aimed at human transformation (See, for example, Teresa of Avila, Life, Chapter 19) and not as the terminus of their efforts. Thus, in general, ‘mysticism’ would best be thought of as a constellation of distinctive practices, discourses, texts, institutions, traditions, and experiences aimed at human transformation, variously defined in different traditions.'

April 4 2013 entry with some of this material

Mysticism from my PhD work

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

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

E.J. Tinsley (1999), notes although Christian mysticism is difficult to define, its main characteristics appear to be a sense of union and unity with God, God being experienced beyond time continuously, the experience between the believer and God is beyond mere subjectivity, joy is present, and lastly there is a sense of the presence of the transcendent God. Tinsley (1999: 387). Mysticism is an attempt through prayer and meditation to achieve a heightened union with God, and this mysticism is not only experiential, but a perceived actual experience with the transcendent God. Tinsley (1999: 388).

Earl E. Cairns (1981) explains that mysticism exists in three forms. Cairns (1981: 100-101).

First the epistemological type which emphasizes how persons come to know God. Cairns (1981: 100-101). With this approach spiritual intuition is crucial and more important than reason. Cairns (1981: 100-101). Second, the metaphysical type which postulates the absorbing of the spirit of a person into the divine being that takes place on occasion. Cairns (1981: 100-101). Third, the Biblical type which views mysticism as allowing the spiritual nature of an individual to relate to God through Christ, and the indwelling Holy Spirit. Cairns (1981: 100-101).

For one suffering with the problem of evil, an attempt at some type of mystic understanding with God would seem a reasonable thing to pursue. van der Ven (1993: 174). Biblical mysticism does not appear like a practice that would oppose a traditional Christian understanding, as long as the mystic does not place mystical interpretations in priority over those found through studying Scripture and theology. It would be quite natural for one suffering great evil to attempt, with God’s help, to harness a greater fellowship and mystical understanding of the God who is willingly allowing evil to befall that person.

CAIRNS, EARLE E. (1981) Christianity Through The Centuries, Grand Rapids, Zondervan Publishing House.

TINSLEY, E.J. (1999) ‘Mysticism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, London, SCM Press Ltd.

VAN DER VEN, JOHANNES (1993) Practical Theology, Translated by Barbara Schultz, AC Kampen, Netherlands, Kok Pharos Publishing House.

VAN DER VEN, JOHANNES (1998) God Reinvented?, Leiden, Brill.

VAN DER VEN, JOHANNES (2005) ‘Theodicy Items and Scheme’, in a personal email from Johannes van der Ven, Nijmegen, Radboud University, Nijmegen.

VAN DER VEN, JOHANNES (2006a) ‘Dates of Nijmegen authors’, in a personal email from Johannes van der Ven, Nijmegen, Radboud University, Nijmegen.

VAN DER VEN, JOHANNES (2006b) ‘Symbols versus Models’, in a personal email from Johannes van der Ven, Nijmegen, Radboud University, Nijmegen.

VAN DER VEN, JOHANNES, PAUL VERMEER, AND ERIC VOSSEN (1996) ‘Learning Theodicy’, in Journal of Empirical Theology, Volume 9, pp. 67-85. Kampen, The Netherlands, Journal of Empirical Theology.

VAN DER VEN, JOHANNES AND ERIC VOSSEN (1996) Suffering: Why for God’s Sake? Grand Rapids, Eerdmans.

Gnosticism & Gnosis

Macintosh

Pondering on gnosticism and gnosis in regard to a recent entry on Pauline texts and locale; From the past I can put together PhD material and work from this website.

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

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

From the PhD:

Gnosticism

R. MCL. Wilson in ‘Gnosticism’ notes it is the term used to describe a religious movement that existed during the early Christian era. The gnosis was considered a special knowledge of God and the nature of humanity. This gnosis would provide a person with the power to be free from negative cosmic forces. Wilson (1999: 226).

Klein, Blomberg, and Hubbard explain that although gnosticism existed in the first century it did not become a full-fledged philosophy until the second and third centuries. Klein, Blomberg, and Hubbard (1993: 382).

Gnosis

November 2014

Blackburn defines Gnosis from the Greek meaning knowledge. The root word is found in the words/concepts agnosticism, gnosticism, diagnosis, prognosis and the obsolete word for epistemology, gnoseology. Blackburn (1996: 159). In the academic discipline of theology, gnosis is noted by Blackburn to be considered higher knowledge of spiritual things, referencing claims of such knowledge within gnosticism. Blackburn (1996: 159).

Browning writes that gnosis, meaning knowledge, and gnosticism is a term used for 'a kind of religious speculation in vogue in the first two centuries CE'; the Church Fathers being hostile to it because of a perceived opposition to orthodox (Biblical my add) Christianity. Browning (1997: 151). 

Gnosticism was a broad movement that did have influence over the Church, particularly in the second century states Grenz, Guretzki and Nordling; I John may, for example be attempting to answer and refute gnostic understandings. Pocket Dictionary (1999: 56). Gnosticism would emphasize the spiritual realm over the material realm which was considered evil, often claiming it needed to be escaped. Pocket Dictionary (1999: 56).

In I John 2: 22, Jesus is the Christ and whomever denies this is the antichrist. The Father and the Son being denied. Also verse 23. Jesus was both perfect human being and was and is infinite, eternal God. He was not simply spiritual, but took upon himself human physical nature in the incarnation. He was and is, infinite, eternal God, as God the Son within the trinity, now with a resurrected glorified physical human nature as well as spiritual nature as the Gospels, Acts, I Corinthians 15 and Revelation document, as examples.

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

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

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

KLEIN, WILLIAM W., CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing.

WILSON, R. MCL (1999) ‘Gnosticism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

Larger societies in early North Americas

AMSCO

NEWMAN J. NEWMAN AND SCHMALBACH, JOHN M. (2010) Second Edition, United States History: Preparing For The Advanced Placement Examination, Logan, Iowa, AMSCO.

Larger societies in early North Americas

The text review continues...

Chapter 1: Exploration, Discovery, And Settlement, 1492-1700

Cultures

The authors estimate the Northern Americas population (North of Mexico) as being from under one million to ten million. (1). This in the 1490's, in the era of the Columbus voyages. (1).
It is reasoned the native men were hunters and tool makers (1) and the native women farmed with crops such as corn, beans and tobacco. (1). As is a traditional view, many of the tribes were nomadic; but some more than others (1). On the legendary Great Plains the Sioux and the Pawnee followed Buffalo herds.

However, contrary to common thought, there were some larger societies. (2). The Pueblos in the Southwest lived in multistoried buildings. They also developed complex irrigation and farming systems. (2).

There were other larger societies mentioned as well, but notably, in the now New York area, the Iroquois tribes formed a political confederacy, the League of Iroquois, which battled other native tribes from the Americas and also European colonizers during the 17th and 18th centuries. (2).

This text is enlightening in emphasizing the existence of well-documented larger societies that existed in the earliest development of North America. My grade school education (British Columbia), for example, heavily emphasized the nomadic nature of Native North Americans, but this textbook provides another perspective.

Based on my first two entries, this is an enlightening textbook.

It is important to on many issues, actually check and review academic sources, as opposed to accepting commonly held views, such as that the tribes of the Native Americas were all nomadic to the exclusion that some formed larger societies.