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| Part of my Regional Director work is spending time at the new cafe and bookstore, assisting with books. For my education, I purchased these booklets from my employer at Cafe Logos and will God-willing, review them on this website. This being for possible lecture use for that same employer in the future. Ah, the first one is my MPhil and PhD topic... |
Saturday, September 08, 2018
Something completely different, sort of
Thursday, September 06, 2018
Brief on soul-making (PhD edit)
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| Facebook has me visually fashion inept, feminized, younger and biracial. |
From
PhD, University of Wales, Trinity Saint David, Lampeter, 2010: Theodicy and
Practical Theology
Related work
MPhil, Bangor University, 2003: The Problem of
Evil: Anglican and Baptist Perspectives
Although I accept a form of divine souk-making as being theologically, reasonable, it is apparent
in many cases soul-making fails in certain individuals this side of the grave.[1] This being the case, why should critics
necessarily believe that God will redeem all post-mortem souls?[2] If there was little or no evidence from an
individual’s life of a disposition towards God while they were alive,[3]
then why should it be accepted that there will be a change in attitude after
death?[4] The philosophical assumption of universalism
appears very speculative on John Hick’s part.[5] D.Z. Phillips correctly points out that life after
death is not scientific fact and Hick is trusting in a hypothetical state for
the eventual demise of the problem of evil.[6] Hick is resting his theodicy on the idea that
if this state actually exists, persons that previously had rejected God would
eventually change their ways bringing about a Kingdom of God without rebellion.[7] Phillips, correctly in my view, points out
that Hick ‘does not treat human life seriously enough.’[8]
September 6,
2018
Via the New
Testament,it is apparent that a fracture exists between humanity and God that
will only be repaired by the applied atoning and resurrection work of Jesus
Christ to those that believe by the Holy Spirit. Human salvation, culminated in resurrection (1
Corinthians 15, Revelation 21-22).
Otherwise the
separation between the divine and humanity continues in this life and post-mortem.
I would add that common sense, common philosophical and theological sense, would lead to the premise a fracture exists between humanity and God. Where is the direct fellowship? Why does God willingly allow human suffering and death?
I would add that common sense, common philosophical and theological sense, would lead to the premise a fracture exists between humanity and God. Where is the direct fellowship? Why does God willingly allow human suffering and death?
Approaches
which postulate heaven and yet deny the biblical revelation are overly dependent on speculation and what
I call ‘sentimental theology’.
Could God save
people post-mortem, after death within a non-Christian worldview?
Yes, it would
be logically possible, but not theologically certain or probable. This would
feature a theistic/deistic God that it my mind would likely only have limited temporal
plans for humanity. Everlasting life for created humanity and fellowship with
him, for any human beings, would be unlikely.
People die,
within the plans of the infinite, eternal God. If a few were saved for
everlasting life that would be fortuitous from a human perspective and not
based in sound theology or philosophy of religion.
The probable end result
for humanity in theism/deism would equate to an the end result for humanity within
atheism. Non-existence.
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.
ROTH, JOHN K.
‘Introduction’ (1892-1907)(1969) in The
Moral Philosophy of William James, John K. Roth (ed.), Thomas Y. Crowell
Company, New York.
ROTH, JOHN K.
(1981) Encountering Evil, Stephen T.
Davis (ed.), Atlanta, John Knox Press.
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.
Saturday, September 01, 2018
Was there ever a golden age? (Brief)
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| @University of British Columbia |
BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.
British, philosopher, Simon Blackburn explains that the concept of golden age is a myth in regard to the original condition of humanity. (160). The biblical story of the garden of Eden is viewed as myth. (160). In other words, fiction.
A similar objection was raised by my temporary tutor at the University of Manchester, philosopher of religion, David Palin. In other words, the story of Eden and the fall was not recorded history. He reasoned, the bible was not recorded history.
I can 'half-agree' in that Genesis is not modern recorded history. It does not present itself with modern historical techniques, as in attempts to cite every key source, as we would see from BBC News. We have no quotations from Adam and Eve, for example.
While likely presented with degrees of literalness, the story of the garden of Eden is documented, religious history supported by manuscript evidence for the Genesis text. The creation plan of God is further documented by manuscript evidence supporting the Hebrew Bible and New Testament.
I do not use the terminology 'golden age' in regard to history, religious or not. Adam and Eve, although in finite perfection, were deceived by the powers of darkness and a fall occurred as they embraced disobedience to God. Was this a golden age? Further, within a context of our present corrupt realm, I do not support the idea of any golden age. Every age on this planet where human beings have existed, has been tainted by human sinfulness and a fallen creation.
A true golden age, if we care to call it that, will not occur until God, through Jesus Christ, culminates the Kingdom of God (Revelation 21-22), with perfect human beings (1 Corinthians 15). Satanic opposition will reside within the lake of fire, and the problem of evil, for humanity, solved.
BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.
MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.
Tuesday, August 28, 2018
Act 13: Prophets versus Teachers (Briefly)
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| Visit Portugal: Lisbon |
COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville.
Acts 13
New American Standard Bible
13 Now there were at Antioch, in the church that was there, prophets and teachers: Barnabas, and Simeon who was called Niger, and Lucius of Cyrene, and Manaen who had been brought up with Herod the tetrarch, and Saul. 2 While they were ministering to the Lord and fasting, the Holy Spirit said, “Set apart for Me Barnabas and Saul for the work to which I have called them.” 3 Then, when they had fasted and prayed and laid their hands on them, they sent them away.
I have been listening to Pastor's Courson's recent sermon series on Acts...
In his parallel commentary series, Pastor Courson opines from 13: 1 that there was clearly a distinction in this text between prophets and teachers. (717).
Prophets: Those who under the inspiration of the Holy Spirit, guide the Church as they 'speak the heart of God through edification, exhortation, and comfort.' (717).
Teachers: These are those that 'ground the church as they point out the ways and mind of God revealed through the Word.' (717).
Pastor Courson reasons that certain denominations make prophets and teachers one and the same thing, but that actually from Acts 13 there is a quote 'clear-cut distinction.' (717).
John Calvin in his Acts commentary writes that in Acts 13: 1 the terms for prophets and teachers 'may be synonymous.' (207). These contrasted from the differences between prophets and teachers in Ephesians 4:11 and 1 Corinthians 12: 28. (207).
Ephesians 4: 11
New American Standard Bible
11 And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, 12 for the equipping of the [a]saints for the work of service, to the building up of the body of Christ; 13 until we all attain to the unity of the faith, and of the [b]knowledge of the Son of God, to a mature man, to the measure of the stature [c]which belongs to the fullness of Christ. Footnotes:
a Ephesians 4:12 Or holy ones
b Ephesians 4:13 Or true knowledge
c Ephesians 4:13 Lit of the fullness
1 Corinthians 12:28
New American Standard Bible (NASB)
28 And God has [a]appointed in the church, first apostles, second prophets, third teachers, then [b]miracles, then gifts of healings, helps, administrations, various kinds of tongues.
Footnotes:
a 1 Corinthians 12:28 Lit set some in
b 1 Corinthians 12:28 Or works of power
Calvin reasons that in Acts 13, the prophets are not foretellers of the future, but are instead 'outstanding interpreters of Scripture.' (207). He explains that is his opinion these types of prophets could also teach and exhort via 1 Corinthians 14: 37.
1 Corinthians 14:37 New American Standard Bible (NASB)
37 If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord’s commandment.
I favour, non-dogmatically, Calvin's interpretation here. Prophets can reasonably be expected to add commentary on what he/she prophecies at times.
A teacher on the other hand, may not at all prophecy.
I myself, am in the teacher (paid professional) category and certainly do not see myself as a prophet, although I pray for insights by the Holy Spirit in regard to the past, present and future.
Bible Study Tools
1 Ἦσαν δὲ ἐν Ἀντιοχείᾳ κατὰ τὴν οὖσαν ἐκκλησίαν προφῆται καὶ διδάσκαλοι ὅ τε Βαρναβᾶς καὶ Συμεὼν ὁ καλούμενος Νίγερ, καὶ Λούκιος ὁ Κυρηναῖος, Μαναήν τε Ἡρῴδου τοῦ τετραάρχου σύντροφος καὶ Σαῦλος.
προφῆται καὶ διδάσκαλοι
Prophets and teachers
There is a linguistic distinction, but this does not exclude the possibility of some overlap in function.
CALVIN, JOHN (1552)(1995) Acts, Translated by Watermark, Nottingham, Crossway Books.
COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville.
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