End in itself

Vancouver

End in itself 

Defined from Philosopher, Blackburn:

Quote

Something desired or aimed at or valued purely for its own sake, rather than as means to anything else (119).

Dictionary.com

Quote

A purpose or goal desired for its own sake (rather than to attain something else). For example, For me, writing books is an end in itself; they don't really make that much money . This expression employs the noun end in the sense of “final cause or purpose,” a usage dating from the early 1500s.

Philosophy meets Theology...

Non-exhaustive:

I deduce that reasonably, theologically, as a biblical Christian, serving God in obedience, would be an end in itself. In other words, it is the aim, regardless of potential positives and negatives resulting. In some instances within the Church, serving God may be an end to itself, just because it is the right thing to do as those in Jesus Christ already have the atoning and resurrection work applied to them through the regeneration of the Holy Spirit (John 3, Titus 3) and as well have everlasting life promised to them (John 3: 16 and Revelation 21-22).

In other instances, some may serve God for potential biblical post-mortem rewards, as there is a judgement seat of Christ (2 Corinthians 5: 10). But any rewards granted are within salvation that is provided by grace through faith alone, for good works and not by good works (Ephesians 1-2).

Some may serve God in obedience, by seeking the salvation of others, including friends and family.

There are many reasons to serve God, obediently.

The Scripture notes that some preach the Gospel for questionable motives and yet it is still preached.

Philippians 1

New American Standard Bible

15 Some, to be sure, are preaching Christ even from envy and strife, but some also from good will; 16 the latter out of love, knowing that I am appointed for the defense of the gospel; 17 the former proclaim Christ out of selfish ambition rather than from pure motives, thinking to cause me distress in my imprisonment. 18 What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in this I rejoice. Yes, and I will rejoice, 19 for I know that this will turn out for my deliverance through your prayers and the provision of the Spirit of Jesus Christ, 20 according to my earnest expectation and hope, that I will not be put to shame in anything, but with all boldness, Christ will even now, as always, be exalted in my body, whether by life or by death. 

Motives are difficult to judge by human beings and at times people have mixed motives.

However, in general I can apply 'end in itself' philosophy as an aspect of philosophy of religion that connects to my Christian faith and theology.

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

Deeds

December 24 2007

By the way, this new Blogger format is my favourite so far. It is modern but allows some of the previous features to return.

I had lunch with a new pastoral friend, today. We discussed 'Calvinism' and infant baptism, and the view of some, often hyper-Calvinists, that those deceased infants that did not receive infant baptism, are damned to hell.

I agreed with my pastoral friend's objection.

Yet, for the most part these same people reason that God alone chooses those for salvation, apart from any human work.

My counter, featuring edited work from my December 2007 article:

Erickson explains in agreement with Reformed theology, that infants begin life with a corrupted nature and guilt as a consequence of sin. Erickson (1994: 637) (See Romans, Galatians). He cautiously reasons that they are not condemned to everlasting hell since they never reach a level of moral competence. Erickson (1994: 638).

He writes that Jesus did not regard children as basically sinful and guilty as they were held out as examples of the type of people that would inherit the Kingdom of God, as in Matthew 18:3, 19:14. Erickson (1994: 638). Erickson deduces that children are not under God’s condemnation for sin until attaining an age of responsibility in moral and spiritual matters. Erickson (1994: 638).

If the child dies he/she would be regenerated, as all believers need to be from his/her sinful state (1 Corinthians 15). The child will experience the same future existence as others that reached the age of moral responsibility and received salvation. Erickson (1994: 639). For deceased children and those who are persons that are mentally deficient, it can be deduced that since they do not arrive at a reasonably competent point of consciously rejecting God, and reasonable understanding of the punishment for this rebellion, they may be regenerated by God and included within the culminated Kingdom of God after death. I would view this as reasonable speculation.

Biblically persons appear to be judged for sins, which result from a sinful nature, and not for the sinful nature itself. In Revelation 20:12, those persons who are thrown into the lake of fire are judged for their deeds, and therefore persons are judged for deeds and not nature.

Mounce states here that no one is so important to be immune from judgment, and no one is so unimportant to make judgment inappropriate. Mounce (1990: 365). A non-regenerated child or mentally deficient person would still have a corrupt nature unacceptable for God’s presence, but I speculate that a certain mental capacity is required to be everlastingly punished for sinful deeds. 

Those within Reformed Covenant theology traditions, Presbyterians, Baptists, and others, often hold to concepts that children of believers are saved, if they die before the age of accountability.

G.N.M. Collins writes that Reformed confessions believe in the possibility of infants being saved. Collins (1996: 560). There is the understanding that all elect children will be saved, despite the incapability of response. Collins (1996: 560). The children have no claim to salvation themselves, but receive the same sovereign grace as elected adults. Collins (1996: 560).

I have previously presented this contrasting view within the comments of the Infant Baptism article. It could be stated within Reformed tradition, at least, that children and the mentally deficient outside of the New Covenant of Christ, could be everlastingly separated from God and judged according to deeds within their limited knowledge. Since children and all persons have corrupt natures, they do sin, and therefore could be everlastingly judged for these deeds and a nature which opposes God's, without having a competent understanding of God they are rejecting and the punishment they are receiving. It is possible that their punishment shall be at the level of limited understanding. I view this as a theological possibility that cannot be overlooked. Dr. Earl Radmacher pointed this out in theology class at Trinity Western University in the late 1990;s.

But, the concept of everlasting separation in the New Testament appears to be one of God separating those from his presence that embraced their sinful nature and committed sinful deeds with a definite, competent and not largely deficient understanding. My personal deduction is that when persons with normal mental abilities reach adulthood, or the age of adult like mental competence, they are candidates for God’s judgment. This age of accountability could occur at an earlier age, but I reason that most persons are generally still rather childlike in the early teens.

COLLINS, G.N.M. (1996) ‘Infant Salvation’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

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

MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.

Delusional?

Reasons to Believe: Newsletter (2019), March/April, Reasons to Believe, Covina, California.

In a very brief article, Krista Bontrager explains that a You Tube presenter opined that there is no more evidence (as much evidence) for the existence of Jesus Christ, as there is for the Easter Bunny. (2019).

I am in basic agreement with her article. (2019). The Apostle Paul documents his belief in the existence of Jesus Christ from 1 Corinthians 15; not only the existence of Jesus Christ, but the resurrection of Jesus Christ.

This Apostle is documented to have seen a resurrected Jesus Christ in Acts 9.

She wisely confirms the credibility of Scripture as well as extrabiblical literature. (219).

In regard to a comparison of the existence Easter Bunny to Jesus Christ. I have dealt with these basic types of assumptions on my second blog and website Satire Und Theology:

May 19 2008

To rephrase my points for this article...

There is not historical documentation from many sources over many years from different geographical areas for the Easter Bunny, or other fictional characters. There is Biblical historical documentation of approximately 3500 years of actual persons, from various regions who experienced God. There are scribes, prophets, apostles and of course, Jesus Christ who are actual documented persons. The Messiah was predicted and prophesied of in the Hebrew Bible and Jesus Christ, as Messiah was well-documented in the Gospels and throughout the New Testament.

Jesus Christ appeared in typical human form (for this present reality and realm) and resurrected human form.

In my archives, I have written on manuscript evidence for the Scripture, especially the New Testament.

Example

May 16 2018

The You Tube presenter has made a false analogy:

Logically fallacious

Description: When an analogy is used to prove or disprove an argument, but the analogy is too dissimilar to be effective, that is, it is unlike the argument more than it is like the argument.

For example

Easter Bunny = fictional literature (non-historical)
Jesus Christ = non-fictional literature (historical)

The writer is correct that Christ's resurrection is not delusional, but is rooted in historical events. (219). Theoretically, I reason, if Christianity and the New Testament is false, it is historically false in central theology and worldview, but it remains non-fictional.

I have noted previously on this website:

October 7 2013

From Historian Earle E. Cairns:

In regard to extrabiblical evidence for the existence of the historical Jesus Christ.

Roman and related 

Tacitus (55-117) a Roman historian connected the name and origin of Christians with 'Christus' who under Emperor Tiberius was put to death by Procurator Pontius Pilate. Cairns (1981: 45).

Pliny, the propraetor of Bithynia and Pontus in Asia Minor wrote a letter to Emperor Trajan at about 112 for guidance on how he should deal with the Christians. He noted that they 'sing a song to Christ as to a God'. Cairns (1981: 45).

Suetonius in 'Lives of the Twelve Caesars' writes that the Jews were expelled from Rome because of disturbances over 'Chrestos'. Cairns (1981: 45). He is noted to have mentioned the fire in Rome in 64 under Emperor Nero and that Nero inflicted punishment on Christians. McDowell (1999: 121).

Lucian (ca. 125-190) wrote a satirical review of Christians at about 170 and described Christ that was crucified in Palestine after he began 'a new cult'. Cairns (1981: 46). McDowell adds that he 'spoke scornfully of Christ and the Christians'. McDowell (1999: 121).

Jewish 

Josephus (37-ca 100) wrote of James the brother of Jesus the so called Christ. There is some debate in regard to the authenticity of Josephus writings. There may have been according to critics 'interpolation by Christians' but Cairns writes that most scholars accept the writing as from Josephus and as original text. What Josephus wrote demonstrates he was not an ally of Christians or Christianity. Cairns (1981: 46).

McDowell mentions that within the Babylonian Talmud it states 'In has been taught: On the of Passover they hanged Yeshu'. McDowell (1999: 123-124). Hanged being a crucifixion reference. McDowell (1999: 123). Jesus and his disciples, five of them are also mentioned. McDowell (1999: 124). In one section Jesus is also called 'Such-an-one is a bastard of an adulteress'. McDowell (1999: 124).

Christian 

Cairns mentions that there are many Christian 'apocryphal gospels, acts, letters and apocalypses' Cairns (1981: 46). These would depend as in predicate on an historical Christ existing. Cairns (1981: 46). I should add that there are also the writings of the Church Fathers that connect to the previous New Testament era.

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

MCDOWELL, JOSH (1999) The New Evidence That Demands A Verdict, Nashville, Thomas Nelson Publishers.

Reasons to Believe: Newsletter (2019), March/April, Reasons to Believe, Covina, California.

The Orthodox Study Bible: Light

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

From the Bible's Glossary by the Reverend John W. Morris, PhD.

Light

According to the text under review, the Bible frequently defines light as a symbol of God and that which is good. (802). This light is contrasted to darkness that overcomes sin and death. (802).

Further, in the New Testament, followers of Jesus Christ are considered lights shining in the world. (802). This demonstrates the brightness of God, the Gospel and the Kingdom of God, in contrast to fallen creation and the present corrupted realm.

Theologian, Boice notes that Christians are to change the world as the light. (687). The Church and the Kingdom of God, is to contrast the darkness of the world system is this present realm. (687).

In Jesus Christ, we are the light of the world. (687).

Via Oxford, Browning explains that light is a powerful (biblical, my add) symbol mentioned at the beginning in Genesis 1. (228). Light is connected to concepts of goodness and truth. (228).

Browning lists Revelation 22: 5.

Revelation 22:5 New American Standard Bible (NASB) 5 And there will no longer be any night; and they [a]will not have need of the light of a lamp nor the light of the sun, because the Lord God will illumine them; and they will reign forever and ever. Footnotes: Revelation 22:5 Lit do not have
---

God is by nature Spirit (John 4: 24) according to Jesus Christ within the Gospel of John. I therefore, do not reason that God should be defined as God as light, in scientific terms....

Again from Oxford, but the Dictionary of Science:

Light is 'The form of electromagnetic radiation to which the human eye is sensitive and on which our visual awareness of the universe and it contents relies.' (476).

Electromagnetic radiation is considered a form of energy. Energy is the capacity for doing work. Entropy from page 292.

I can agree with the symbolic definitions provided for light and God as light. In non-material reality, a spiritual reality, God may very reasonably, biblically and theologically, appear as light to persons.

In regard to Revelation 22: 5, as my theology reasons that Revelation 21-22 describes a physical new heaven and new earth in a restored universe; It seems to me that 22: 5 is likely figurative literal, as in there will be a literal sun in our solar system. A literal, physical universe of matter, energy and light.
As well as time and space.

As I have noted Mounce, does for example, opine that Revelation does use figurative literal language.

On page 369, in regard to John's vision of the new heaven and new earth (369).

Quote:

'Interpreters understand these figures with varying degrees of literalness.' (369).

Mounce offers no figurative explanation for 22: 5. (388). But, if one favours a quite plain literal interpretation of 'the everlasting light of the glory of God' (388), I reason the new heaven and new earth, shall operate on radically different scientific rules than does our present realm.

I can grant that the restored universe may be significantly different, although still physical and that God indeed, is light, in the biblical sense described, even while acknowledging varying possible degrees of literalness.

BOICE, JAMES, MONTGOMERY (1981) Foundations of the Christian Faith, Downers Grove, IVP Press.

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

MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.

Oxford Dictionary of Science, (2010), Sixth Edition, Oxford, Oxford University Press.

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.