Privation

Ciboure, Clocher, France (photo from trekearth.com)

Augustine is one of my exemplars dealing with the problem of evil and within his text Enchiridion discusses privation and the corruption of humanity. Augustine (421)(1998: Chapter 13: 8). The subject is also discussed in On Free Choice of the Will. What follows is a fairly short non-exhaustive article on a complex subject.

Augustine’s view of the corruption and privation of created matter and nature was that they were good things as created originally by God, but had become less than they were originally intended through rebellion against God. Augustine (388-395)(1964: 116-117). Augustine reasons that every nature, and by that he means substance that was finite (limited as angels and humans beings are) could be corrupted. Augustine (388-395)(1964: 116). The term substance, particularly in regard to God, is not necessarily physical substance but, instead, is the very core of a being. Augustine (388-395)(1964: 117). Each nature and substance that could become less good would still be good, and every nature would become less good when it was corrupted. Augustine (388-395)(1964: 116-117). With this view both physical matter and spiritual inner being could become corrupt. Rowan Greer indicates Augustine viewed privation as meaning that evil has no ontological status (meaning evil does not exist on its own). Greer (1996: 482). But from his writings Augustine does not necessarily state that as his view. Augustine dealt primarily with the idea of evil as negation, and I doubt he would fail to see that after corruption had taken place in creation that living, existing, beings committed evil acts, and in a sense evil beings existed. Augustine reasons that every human being that exists is good, but is evil where it is defective. Augustine (421)(1998: Chapter 13: 7).

Although privation seems true in a negative sense, a problem with the concept in creatures is that corruption and the resulting evil in creatures is not merely an absence of something good, but consists of its own positive, destructive quality, as private creatures not only lack the will to do what is good, but will to do evil. John Hick reasons that Augustine’s idea of privation fails to deal with the fact that corrupted persons do not always tend to disintegrate and cease to exist in will and personality. Hick (1970: 62). This would seem correct as a corrupted and evil entity can grow in intelligence and power, so a mere corruption of a being from original perfection does not appear to weaken it to that status of non-existence. Something is considered evil because it can be seen to have a diminished degree of goodness. This appears reasonable; however, the diminished goodness in a creature is not replaced by non-existence, but by an actual corrupted nature within the person. It should be noted that Augustine is quite difficult to read and understand and it is not surprising that he is interpreted in varying ways. His writing style makes interpretations difficult as well, in my opinion.

From a Biblical perspective the remaining goodness left in human beings after corruption is not sufficient for salvation. Romans 3:23 states that all have sinned and fallen short of the glory of God, and Romans 6:23 explains that the wages of sin are death, but the free gift of everlasting life is for those in Christ. Therefore even if privation is correct negatively, and everything that exists, no matter how evil it is, must contain some goodness, and evil does not exist on its own, human beings are still far from being perfectly morally good. God’s standards for salvation and entrance into the Kingdom of God that were originally broken in Genesis 3, included moral perfection and goodness in obedience to God, and fallen beings do not have perfect goodness. Human beings are therefore dependent on the atoning work and resurrection of Christ to deal with the results of sin and death, allowing those in Christ to obtain true moral perfection and goodness and entrance into the everlasting Kingdom of God.

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

GREER, ROWAN A. (1996) ‘Augustine’s Transformation of The Free Will Defence’, Faith and Philosophy, Volume 13, Number 4, October, pp. 471-486. Wilmore, Kentucky, Asbury College.

HICK, JOHN (1970) Evil and The God of Love, London, The Fontana Library.

200+ questionnaires completed

Church Bay, Wales (photo from trekearth.com)

I am grateful to God, and those that have completed and returned my problem of evil questionnaires. As of today I have 205 completed questionnaires in my possession. I have therefore reached my goal of 200+ completed questionnaires in my possession and this number is acceptable to my advisor. I will continue to process the results of my questionnaire data. My theoretic research and the results of the data should allow me to provide an original analysis and theology in regard to the problem of evil. I emailed my advisor early this morning and not only was he pleased with the amount of completed questionnaires I have in my possession, but also was intrigued with my ideas for originality which shall come from concepts in the theoretical work and analyzing the data.

Please note, 200+ questionnaires is an acceptable number, but if I have sent you a questionnaire, please complete it, as I only have 75 of the 205 questionnaires processed in the data file and therefore I have time to accept more surveys. The greater number of surveys I have completed, the better it shall appear to the examiners.

Here are some of my recent edited comments in italics from other blogs. I reason that if I am going to do the work on others blogs, I should make use of some of it on my own blogs.

Please scan the blog articles for context, and these bloggers appreciate respectful comments, as do I.

From Tom’s blog, he writes about Christian music.

http://casadipace.blogspot.com/2007/06/j-pod.html

Several years ago, I realized that I would have a problem being intellectually consistent if I avoided secular music, and yet still viewed secular films and read secular books. I reason that Christians should be open-minded concerning art and material that is secular.

Tom had previously written about animal rights.

http://casadipace.blogspot.com/2007/06/who-gave-animals-rights.html

Hmm, a good point. I wonder if some of these hardcore environmentalists think that human beings are often interfering with evolution negatively? But, very likely the dominant species will dominate. Since as Christians we reason that God created persons with compassion, it allows us to not just dominate by nature but also care for animals.

Rick writes on a recent scammer email I received which I placed in the comments of my latest article on satire and theology.

http://fun-foodandfighting.blogspot.com/2007/06/fun-revenge.html

I wonder if these scams are usually connected to foreign organized crime, or rather small time operators.

From David’s blog, he comments on some work of C.S. Lewis in regard to the thought process of an evil man.

http://dmesler2.blogspot.com/2007/05/when-man-is-getting-better.html

Having read and reviewed Lewis concerning the problem of evil for my MPhil, I am not a huge fan of his theology, but he does make some good points at times. A very evil man may understand his evil less and less, but it is possible that he realizes that he is becoming more evil and is not too concerned about it. An evil man may think he is right at times, or may think he is wrong at times and not care.

The problem of evil: What is your opinion?

Mt. Woodside, Fraser Valley, BC (photo from trekearth.com)

My latest article on my other theology related blog, satire and theology has received better than average feedback. The posting has to do with religious album covers and is both amusing and more importantly somewhat deals with some serious spiritual issues. My intention with satire and theology is to pursue theological truth, through the use, at times, of satire, which is literary sarcasm that exposes the folly of an individual or organization. I am not trying to make fun of Christian faith and philosophy, or any faith and/or philosophy in a mean-spirited fashion, but I am attempting to find truth. On this site, theology is primarily dealt with in philosophical, and Biblical approaches with a little satire and humour, and this is a very important approach, but on the other site the articles are shorter with less citing of documentation, and perhaps a little more practically orientated. I must admit to have had many good laughs concerning the present satire and theology article. Even some of the technical mistakes with the article in regard to Outlook Express and Blogger have been amusing. Chucky and I had quite a few laughs sitting in this office reading through and adding to the article on Friday night. Please check the article out if you would like to laugh and learn perhaps, as I did, and feel free to leave a comment.

http://satireandtheology.blogspot.com/2007/06/religious-album-covers.html

I presently have 188 questionnaires in my possession, and several more through mail may arrive. But, I am not going to assume that they shall arrive, as arrivals through email and mail have been slow lately. I would ask anyone reading this article that attends a Christian church to please seriously consider assisting me with my questionnaire, by completing one, if you have not done so already. Once I reach my goal of 200 questionnaires received, I will no longer need to request assistance on my blogs, and that would be nice! The questionnaires are completely anonymous and can be returned to me by regular mail if one does not want me to see their email address, however, the questionnaires that are returned to me through email remain anonymous as well. When I am entering the data on a SPSS data file, the questionnaires do not have names on them. If someone wishes to pass on information concerning my questionnaire to others please feel free to send along my blog URL and/or my email address from the blog header, and/or feel free to email or print out copies of the questionnaire. As well, a pastor from San Diego was nice enough awhile back to post a download link for my questionnaire. If you download from his site, please click on survey and hit cancel when the user name and password box comes up.

http://www.pastormarkonline.com/

The related article is entitled.

Do you want to help someone earn their Ph.D.?

While I am presently attempting to bring in more completed questionnaires, I am also entering the questionnaire data on to a SPSS data file. I have prepared what is known as a codebook. Pallant (2004: 12). The codebook is prepared on a SPSS data file, and includes defining and labeling variables. Pallant (2004: 12) The variable names are unique and clearly identify information. One variable from many typical questionnaires, including mine, is age, for example. Pallant (2004: 13). Once variables are defined, coding needs to occur, which is assigning numbers to each possible response. Pallant (2004: 12). The coding instructions for the age variable would include, within my questionnaire, for example, under 25 as 1.

Please scroll down this blog, or check in archives for my Questionnaire Feedback articles, which are both informative and amusing.

PALLANT, JULIE (2004) SPSS Survival Manual, Maidenhead, Berkshire, Open University Press.

Revelation: two final battles

Le Mont, Saint Michel, France (photo from trekearth.com)

My good friend Chucky and I went for a walk last night and began discussing the final Biblical battles in the book of Revelation. I am not an expert on the book of Revelation, and when I taught a couple of classes on the subject at seminary ten years ago, I found that there were very few scholars in regard to the book of Revelation and eschatology. In writing this article, I would like to clarify some issues in my own mind and I hope I shall assist Chucky and other readers as well. I hope to learn more on this subject over the next several years, and it should be stated that the book of Revelation needs to be interpreted with varying degrees of literalness as it uses figurative language in many places.

The term eschatology is derived from the Greek word eschaton meaning last, and refers to the ultimate culmination of history where Jesus Christ returns to earth and fully establishes his rule and Kingdom. Grenz, Guretzki, and Nordling (1999: 46). Eschatology is the theology that seeks to fully understand the direction and purpose of history and progressing events. Grenz, Guretzki, and Nordling (1999: 46). Henry C. Thiessen writes that eschatology includes the concepts of the second coming of Christ, the resurrection, judgments, the millennium, and the final state. Thiessen (1956: 440).

1. The final battle with the beast and false prophet

Robert H. Mounce writes that in Revelation 19:19 the beast, also known as Antichrist has brought his forces against Jesus Christ and his army. Mounce (1990: 349). In Revelation 16:13-16, the dragon, beast, and false prophet send out demons to the kings of the world and gather them for war against Almighty God. Mounce (1990: 349). Mounce explains that in the Hebrew this place is known as Har-Magedon and some scholars read it as Armageddon. Mounce (1990: 301). F.F. Bruce reasons that the term Har-Magedon is better here than Armageddon. Bruce (1986: 1620). Greek scholar, James Strong defines the term Armageddon or Har-Megiddon as referring to a symbol, or name. Strong (1986: 17). Another Greek scholar, Walter Bauer notes that Armageddon is a mystic place said to be Hebrew, and has been identified with Megiddo and Jerusalem, but interpretations have been faced with many difficulties. Bauer (1979: 107). Mounce writes that it is not very clear where this battle will take place exactly, but it could be a mountain or hill country near the ancient city of Megiddo. Mounce (1990: 301). Both Mounce and Bruce point out at there is no mountain at Megiddo. Mounce (1990: 301) Bruce (1986: 1620). Mounce writes that if the term Armageddon is favoured over Har-Magedon the reference may relate to the city of Megiddo rather than to a mountain, or hill country. Mounce (1990: 301-302). Revelation 19:20 describes the capture of the beast and false prophet and their casting into the lake of fire that is the place of final judgment. In the first final battle, the one who sits upon the horse, Christ, defeats the beast and false prophet. This is the battle of Har-Magedon, but yet according to the book of Revelation is not the final battle between God and Satan.

2. The final battle with Satan

In Revelation 20:1-3, Satan is captured, and thrown in the abyss for a thousand years. This takes place after the defeat of the beast and false prophet and their casting into the lake of fire. Neither Bruce nor Mounce claim that the abyss is the same place as the lake of fire and Mounce explains that the abyss was thought of as a place of confinement for disobedient spirits. Mounce (1990: 352). Bauer defines the abyss as depth, and the underworld. Bauer (1979: 2). Specifically in Revelation 20, it is an abode where the devil is kept. Bauer (1979: 2). I cannot see any direct connection here with the lake of fire which is the final judgment place for Satan, and those persons outside of Christ, as in Revelation 20:11:15. This means that quite possibly the abyss is not the same place as the lake of fire. I have noticed that Revelation 20 does not state that demonic beings are thrown into the lake of fire, but Erickson correctly point out that Jesus in Matthew 25:41 states that the devil and his angels shall be cast into the same everlasting fire. Erickson (1994: 451). This statement from Jesus appears to rule out demonic beings being punished in the abyss forever. There seems to be a reasonable possibility that the abyss is the same place as Hades, as in Romans 10:7 for example, where Paul uses the term abyss as meaning the abode of the dead. The abyss in one sense is the place of the dead and therefore all departed spirits, and in another sense is Hades where those outside of God and Christ reside in spirit form prior to the resurrection as in Luke 16:19-31, and where Satan shall be bound for a time until his final battle with God. Revelation 20:7 explains that after the thousand years, Satan is released and will deceive the nations of Gog and Magog that shall be gathered against God and his followers in the beloved city. But, verse 10 notes the devil is captured and thrown into the lake of fire. Chapter 20 continues as those persons outside of Christ are judged and thrown into the lake of fire. Mounce explains that Gog and Magog in Revelation are symbolic figures that do not represent specific geographic regions. They represent hostile nations from all over the earth. Mounce (1990: 362). Bruce agrees the Gog and Magog are symbolic and represent world powers against God. Bruce (1986: 1625).

Interestingly, in the defeat of the beast and false prophet, the one who sat upon the horse, Christ, brings with him an army, and the beast and false prophet are captured and the Lord kills the rest with a sword from his mouth in Revelation 19:21. In Revelation 20:6 after the capture of Satan, the resurrection of those in Christ is described and they are to rule with Christ for a thousand years. In the battle against Satan himself, it does not specifically state that immortal, resurrected, Old Testament followers of God, and New Testament Christians actually participate in fighting against Satanic forces and unregenerate persons, but fire comes down from heaven and devours those that surround the camp of the saints. This fire from heaven ends the battle, but it is interesting to ponder whether any fighting takes place prior to this occurring. God being infinite, and omnipotent could easily take care of matters himself, but it would be fascinating if certain members of the Kingdom of God with immortal, resurrected bodies were actually allowed, and perhaps encouraged to physically battle the powers of darkness. I can imagine that those such as Rick Beaudin would be fascinated by this possibility! I know that I would be. I am not stating that this is likely God’s will in this case, but perhaps in a sense it would allow those in Christ to physically and spiritually fight against the evil that plagued them throughout their original earthly lives. I would reason it more likely that God simply wins the battle against Satan and his forces on his own, but if prior to the final battle with Satan, the millennium is an actual amount of time, including perhaps a literal thousand years, I ponder on whether or not resurrected saints would be involved in policing the planet. Those outside of Christ are not judged until after the millennium and so this means that there is a possibility that persons that are not resurrected could share the planet with resurrected saints for a thousand years. Mounce writes that the resurrected saints in the millennium are thought by some to only be former martyrs, but this would mean that most followers of the Biblical God are raised with the unregenerate and from looking at Revelation I do not see this as clearly explained. Mounce (1990: 360). Revelation 20:6 notes that blessed and holy are those that participate in the first resurrection over which the second death has no power and this would seem to describe all Old Testament and New Testament followers of God through the atoning and resurrection work of Christ.

I am not going to write in any great detail on millennial theory within this article as that is a complex subject apart from the complex subject that I am already discussing in a very non-exhaustive fashion. My purpose of this article is to examine the book of Revelation where it appears to portray the idea of two final battles against evil, and this seems to indicate an understanding of some type of literal view of a millennium or some length of time between the defeat of the beast and the false prophet and the ultimate defeat of Satan. I think that this article raises a lot of important issues, and I would very much like to read comments, if something comes to mind. Thanks.

BAUER, W. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press.

BRUCE, F.F. (1986) ‘Revelation’, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan.

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

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

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

STRONG, J. (1986) Strong’s Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.

THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company.