McTheology

Westminster, London (photo from trekearth.com)

PhD revisions are going well, and I am now working on writing an afterword and revising the entire work in order to send it over to Wales. Thank you for all the support!

Hebrews 9:27 informs the reader of the New American Standard Bible, that it is appointed once for men to die and after this comes judgment. This is for all persons, Christian or non-Christian, and if the Bible is a true representation of God's plans, and I reason it is, it should be a somewhat troubling end for even the most committed Christian. It is somewhat troubling for several reasons, but I provide two. Firstly, death often requires suffering prior to it. Secondly, judgment comes with some uncertainty of how God will view a person, even those of us he has saved through Christ's atoning and resurrection work.

Philp Edgcumbe Hughes notes that although the New Testament does speak of some that will not experience death, this is an exception to the rule. These persons however, will not die twice. Hughes (1990: 387). Those extremely rare persons by God's grace who do not die will be translated into a resurrection body as will those eventually who died. Therefore, the overall effect is the same. There is not a multiplicity of deaths leading to judgment, and if someone was to die medically and be resuscitated they would not have faced God's final judgment. Lazarus comes to mind here.

Hughes states that from this verse it can be understood the human beings are mortal by nature. Immortality is controlled by God alone and persons are dependent on God for the continuance of life. Hughes (1990: 387). Human beings are not potentially, but are actually mortal, due to sinfulness. Death is a judgment in itself and is followed eventually by a final judgment. Hughes (1990: 387). P.H. Davids explains that as God is the source of life, death is a result of being cut off from God. This process began with Adam and now involves every person and brings about a separation from God because of sin. Davids (1996: 300). Those who trust in Christ still experience physical death, but due to the resurrection, states Davids, will pass on from death to life. Davids (1996: 300).

With my sleep apnea I am not near death as of yet, but I am heading in that direction at a faster than normal rate. I face suffering relating to eventual death, even if treatment for my sleep apnea extends my life significantly. My Uvulopalatopharyngoplasty (UPPP)(removal of tonsils and uvula) and Rhinoplasty (nasal reconstruction and tip reduction) surgeries have assisted me minimally, instead of reversing the ailment substantially. I will be visiting with my surgeon soon concerning purchasing a CPAP machine.

CPAP treatment is used in most patients who have obstructive sleep apnea. With CPAP, the patient wears a snugly fitting nasal mask attached to a fan that blows air into the nostrils to keep the airway open during sleep. Because most people sleep with their mouth closed, the mouth usually does not have to be covered, but a chin strap can be used if necessary. Victor (1999: 1).

My surgeon explained to me that many people benefit significantly from CPAP, but most persons give up on it and some pursue surgery as CPAP does not work optimally. Sadly, the government here in British Columbia, even with our socialized medicine will not cover any jaw surgery for sleep apnea. I have a severe receding jaw, and I need a type of jaw surgery for a partial or full cure.

Jaw surgery is the most invasive surgical procedure used to treat obstructive sleep apnea. Patients who have a small, retrognathic mandible and have failed more conservative treatments may be candidates for this approach. The surgical procedure may be limited to pulling the tongue forward (genioplasty). An extensive procedure may entail moving both the mandible and maxilla. Extensive jaw surgery has a higher complication rate and a longer recovery time. Victor (1999: 1).

The mandible lower jaw surgery is $15,000 here in BC, plus the dental work and as stated is not covered by the provincial government, and if I would need the maxilla surgery, my surgeon states it is $100,000 at Stanford University. An additional problem is that even though I am a small eater and work out on average an hour a day, if one has a severe receding jaw, as I do, it is very difficult to lose weight.

Weight loss is the simplest treatment for obstructive sleep apnea in obese patients...Moreover, success may be limited if patients also have anatomic deficits in the jaw. Victor (1999: 1).

I am in the process of seeking assistance from the BC government, regardless.

I appreciate my true friends that have suggested that I try eating this or that, or attempt exercising this way or that way, but under normal circumstances, unless I were to change careers and find a job where I would work out all day, there will not be any chance of significant weight loss. Even if I lost significant weight, the apnea would still likely lead to nocturnal cardiac arrhythmias. Victor (1999: 1). I already have an arrhythmia which was found prior to my two apnea surgeries, although at this point two anaesthesiologists have stated that it could be an athlete's heart with a slow heart beat due to my life of steady exercise, and/or it could be a result of sleep apnea. If it is caused by apnea I could eventually have heart failure even if I am significantly lighter in weight due to abandoning my theology career to become a postman or whatever, in order to exercise as part of my job.

What I have not appreciated is the few individuals that have joked to my face that I eat too much McDonald's food or whatever. That is an insult to one that takes exercise and eating right quite seriously. One casual friend became so irritating and closed-minded concerning correction on this issue that it was a major reason I ceased seeking his mcfriendship. I accept and provide constructive criticism at times, and that is fair and hopefully in love, even when there is disagreement, but I will not continually correct someone that challenges my motives and ethics, and that includes my eating, unless they can provide overwhelming evidence to prove me in error.

DAVIDS, P.H. (1996) ‘Death’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, p. 803. Grand Rapids, Baker Books

HUGHES, PHILIP. (1990) A Commentary On The Epistle To The Hebrews, Grand Rapids, William B. Eerdmans Publishing Company.

VICTOR LYLE D. M.D. (1999) 'Obstructive Sleep Apnea', American Family Physician, Volume 16, Number 8, November 16, 1999. Leawood, Kansas, American Family Physician.
http://www.aafp.org/afp/991115ap/2279.html


This photo is from Professor Howdy in my links.

Please click on my latest link from satire and theology which features some interesting controversial and hopefully thought provoking video clips.

http://satireandtheology.blogspot.com/2008/01/attention-getting.html

A brief article on atonement theory

Pea Green Sea, Solva, Pembrokeshire, Wales (photo from trekearth.com)

This is a brief and non-exhaustive article concerning theories on the atoning work of Christ. I am presently busy working on final PhD dissertation revisions, but wish to share a short presentation based on this research.

Atonement is a very complex theological issue and there are various perspectives from Biblical scholars. Millard J. Erickson explains that atonement theory is multifaceted including the concepts of sacrifice, propitiation (appeasement of God), substitution and reconciliation. (1994: 811-823). Atonement theory in regard to Christ would be major PhD thesis itself and is beyond the scope of my problem of evil/theodicy dissertation, and yet concepts are related to my work.

I review Augustine within my PhD dissertation and his sacrificial atonement views are not central to the thesis but Augustine describes Christ’s atoning work as a means by which Christ could bring humanity back to a right relationship with God, and discusses the concept of Christ restoring people from the hands of the adversary. Augustine (398-399)(1992:178). Augustine also notes that Christ is the true mediator between sinful humanity and God, and this mediation is what brings people to righteousness. Augustine (398-399)(1992: 219). Augustine notes that Christ died in order that through his death believers could ultimately be saved from everlasting death through the resurrection. Augustine (400-416)(1987)(2004: Book 4: Chapter 13: 11).

There are other views including the accident, martyr, and moral influence theories, which feature similar approaches that are popular among modern scholars. Thiessen (1956: 315). Thiessen notes that the modern accident theory sees no significant value in the death of Christ. Thiessen (1956: 315). Christ was a good man who died because his religious views differed from the religious leaders of the day, but there was no further significance to his death. Thiessen (1956: 315). The accident theory would be a possible influence upon some within the mainline liberal denominations that view Christ’s teaching as that of a good man, but question whether Christ died for the sins of humanity. The Lutheran Church Missouri Synod belief and practices volume writers, Erwin L. Lueker, Luther Poellot, and Paul Jackson note that the accident theory would view Christ’s death as unforeseen, unexpected and unfortunate. Lueker, Poellot, and Jackson (2000: 4). In other words, many versions of the accident theory do not attach a divine plan to Christ’s death.

The modern martyr theory is a similar view to the accident theory in that through Christ’s example and peaceful opposition to the religious leaders of his day, people could see that there was a need for religious reform within religious organizations. Thiessen (1956: 316). This concept would also view human beings as needing to be reformed spiritually and Christ provided an excellent example of this in his death. Thiessen (1956: 316). This approach would not require Christ to be a sacrifice for sins, but instead be an example of a human being who has become religiously reformed. Thiessen (1956: 316). Lueker, Poellot and Jackson explain that a key for the martyr theory is that Christ died for a principle of religious truth, Lueker, Poellot, and Jackson (2000: 4). The idea being for those that hold this theory was that God used Christ to oppose the religious falsehoods that prevented human beings from having true religious experiences with God.

Peter Abelard is credited with developing the historic moral influence theory, according to R.D. Lister’s article entitled ‘Peter Abelard’. Linder (1996: 2). Abelard describes his atonement view in Commentaria in Epistolam Pauli ad Romanos, which in English is Commentary on the Epistle of Paul to the Romans. Abelard (1121)(2006: 13). Within it he writes that contrary to Anselm’s satisfaction theory, God had forgiven sins through love before Christ came to earth and that Christ had taken the suffering for human sin upon himself. Abelard (1121)(2006: 13). F.W. Robertson explains that this theory understood that God was not at all angry with his Son, but instead Christ bore the sins of humanity as he clashed with evil and died because of it. Robertson in Thiessen (1857)(1956: 174). As Christ took on evil and prevailed over it by remaining true to God, he was able to influence people through the establishment of Christianity.

The satisfaction theory of Saint Anselm deduces that Christ was an atoning sacrifice for the sins of humanity, and this theory is not in drastic opposition to Augustine’s prior theory. Anselm states within The Cur Deus Homo, which in English is Why God Became Man, that it was fitting that as death entered into the human race by one man’s disobedience, life should enter by one man’s obedience. Anselm (1094-1098)(1968)(2006: 51). For Anselm, Christ was providing satisfaction to God for sin but was also the perfect sacrifice for sin, much as Augustine had proposed earlier. Anselm (1094-1098)(1968)(2006: 51).

Origen presented the ransom view of atonement. In his Commentary on the Gospel of Matthew, Origen explains that the atoning work of Christ was a ransom price as Christ gave up his life in order that human beings could have their lives back. Origen (ca 203-250)(2001: 30). The primary historical exponent of this view is Gustav Aulen who wrote Christus Victor and the journal article ‘Chaos and Cosmos: The Drama of Atonement’ both in 1950. In Christus Victor, he explains that the central theme of atonement is Christ’s dramatic victory over Satan, sin, and death. Aulen (1950a: 14). Through the incarnated Christ’s death and resurrection, Aulen notes in this drama that Christ reconciles the world to himself. Aulen (1950a: 5). In ‘Chaos and Cosmos’ Aulen writes that every Christian doctrine of atonement should include the concept that the love of God through Christ destroys the evil powers. Aulen (1950b: 156). The atonement should be primarily viewed as the means by which God provided humanity with victory over evil and reconciliation with God. Aulen (1950b: 158). Aulen like Anselm did view Christ’s atoning work as sacrifice, but Aulen points out it was done willingly by Christ who suffered and then overcame evil. Aulen (1950b: 162). The ransom theory of atonement places less importance on God’s need for justice and sacrifice, and more of an emphasis on God freeing humanity from the bonds of Satan, sin, and death. Instead of atonement being mainly about a sacrifice offered to God for sin from humankind in Christ, Gustaf Wingren states that Aulen’s view is primarily concerned with God overcoming evil for his people. Wingren (1965: 310).

Erickson states Paul mentions the concept of propitiation in Romans 3: 25. Erickson (1994: 809-810). C.H. Dodd explains that the Greek word in Romans 3: 25 should be translated expiation and not propitiation, and claims that many Greek translations have been incorrect. Dodd (1935:82-95). Anthony D. Palma (2007) defines propitiation as to appease or pacify, while expiation means to atone for as in offering or sacrifice. Palma (2007: 1). Palma explains that some argue propitiation must be rejected in favour of expiation since propitiation and its divine wrath is a concept that comes from pagan origins where pagan deities were appeased through sacrifice. Palma (2007: 1). Palma concludes with the idea that within the New Testament propitiation includes the idea of expiation, but expiation does not necessarily include the idea of propitiation. Palma (2007: 1). James Strong defines that the word under review in Romans 3: 25 hilasterion, in general terms only as an expiatory place or thing, an atoning victim, mercyseat, and propitiation. Strong (1986: 48). This definition although somewhat vague does not contradict Palma’s concept that propitiation does include the idea of expiation, but Strong’s definition alone does not provide specific context for the word in Romans. Strong (1986: 48). In context of the particular verse, Walter Bauer writes that the meaning in Romans 3: 25 is uncertain and could be either expiates or propitiates. Bauer (1979: 375). The Greek word allows for as myself within moderate conservative academic thought to conclude expiation and propitiation, both sacrifice and appeasement are reasonable concepts within Christian atonement.

ABELARD, PETER (ca. 1121)(2006) Jeffery E. Brower, and Kevin Guilfoy (eds.), Commentaria in Epistolam Pauli ad Romanos, Commentary on the Epistle of Paul, A complete list of Abelard’s Writings, West Lafayette, Indiana, Purdue University.http://web.ics.purdue.edu/~brower/Papers/Introduction%20to%20Cam%20Comp.pdf

ANSELM, SAINT (1094-1098)(1968)(2006) Cur Deus Homo, Why God Became Man, in Schmitt, Franciscus Salesius, S. Anselmi Cantuariensis Archiepiscopi Opera Omnia. Stuttgart-Bad Cannstatt: Friedrich Fromann Verlag.http://www.iep.utm.edu/a/anselm.htm#H7.

AUGUSTINE (398-399)(1992) Confession, 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.

AULEN, GUSTAV (1950a) Christus Victor, Translated by A.G. Hebert, London, S.P.C.K.

AULEN, GUSTAV (1950b) ‘Chaos and Cosmos: The Drama of Atonement’, in Interpretation: A Journal of Bible and Theology, Volume 4, April, Number 2, New York, Interpretation.

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

DODD. C.H. (1935) The Bible and the Greeks, London, Hodder and Stoughton.

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

LINDER, R.D. (1996) ‘Abelard, Peter’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, p 2. Grand Rapids, Baker Books.

LUECKER, ERWIN L, LUTHER POELLOT, AND PAUL JACKSON, (2000) Lutheran Church Missouri Synod,: Christian Cyclopedia, Saint Louis: The Lutheran Church Missouri Synod.http://www.lcms.org/ca/www/cyclopedia/02/display.asp?t1=A&t2=t.

ORIGEN (ca. 203-250)(2001) Commentary on the Gospel of Matthew,
Peter Kirby, California, Early Christian Writings.http://www.earlychristianwritings.com/text/origen-matthew.html.

PALMA, ANTHONY (2007) ‘Propitiation’ in Enrichment Journal, Springfield Missouri, Enrichment Journal.http://enrichmentjournal.ag.org/top/Easter_2007/2007_Propitiation.pdf

ROBERTSON, F.W. (1887)(1956) ‘Sermons: First Series’, in Thiessen, Henry C. Introductory Lectures in Systematic Theology, Grand Rapids, Wm. 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.

WINGREN, GUSTAF (1965) ‘Gustaf Aulen’ in A Handbook of Christian Theologians, Nashville, Abingdon Press.

Solva, Pembrokeshire, Wales (photo from trekearth.com)
http://satireandtheology.blogspot.com/2008/01/attacked-in-
church.html

New Blog Rush widget

Liege, Belgium (photo from trekearth.com)

New Blog Rush?


No, this article has nothing to do with my music postings on satire and theology.

New Blog Rush, as in more traffic? Perhaps it will occur because of BlogRush, time will tell. The widget can be found on the right side of this blog.

Happy New Year

Many of us would like to receive more blog traffic. For some, blogging is simply a hobby and traffic may not be that important, and that is fine and understandable. For me, being a student almost completed his PhD, theological blogging is a hobby, but directly connects to my academic career. With thekingpin68, I seek to publish academic, philosophical theology, which can possibly be used in journals and books later, and with satire and theology, I wish to produce intellectual, satirical, practical, theological writing.

Blogging assists me with my writing, and has helped clarify some of my PhD dissertation, and it also can assist me to teach and to learn from others. I hope to also connect to persons in and outside of the academic world, within and outside of the Christian Church. God willing, once my PhD is completed in 2008, I will be looking for a career as a professor and theological blogging provides me with published material other than my MPhil and PhD dissertations. Theology and related apologetics are very important in my blogging work.

As noted in a previous article:

From New Testament Greek, in First Peter 3:15, the Christian is told to provide an answer to others concerning the hope he/she has in the Christian faith. The word ‘answer’ in the Greek from First Peter is apologian. The Greek New Testament (1993: 793). This is defined a plea, an answer (for self), clearing of self, defence. Strong (1986: 16). The English word ‘apologetics’ comes from the Greek root word. Hoover (1996: 68). William Barclay writes that a defence of the Christian faith must be reasonable. Barclay (1976: 230-231). What a Christian believes should be stated intelligently and intelligibly. Barclay. (1976: 230-231) The Christian needs to go through the mental and spiritual toil of reasoning out the faith, so he/she can tell others effectively. Barclay (1976: 230-231).

With PhD work, a future career and sleep apnea, I do not want too much extra work, but if BlogRush can assist in bringing in more traffic, and assisting in my theology and apologetics work, I am willing to give it a try. I am not swearing by it, as I have just started my account, but it seems to work on a networking idea that may be successful and could possibly assist my fellow bloggers and myself. BlogRush is fairly new and time will tell how good it is.

From the BlogRush website.

BlogRush is a free service that was created to help bloggers solve their #1 need:

More Readers For Their Blog.

By adding the BlogRush Widget to a blog, a blogger can get instant distribution for their latest blog post titles across a network of related blogs.

BlogRush users earn "syndication credits" (the right to have their blog post titles shown inside a widget on another related blog) based on their own traffic (loads of the widget) as well as the traffic of other users they refer to BlogRush. Users can automatically refer others to BlogRush via special links on the widget, as well as through the promotion of a special referral URL they are given.

BlogRush is a "Cooperative Syndication Network" that rewards its users for their contributions to the network -- from the impressions they provide of the BlogRush Widget to the referral of other users through 10 'generations' of activity and the impressions of the widget that they provide. BlogRush was designed to be incredibly viral and to provide its users with tremendous distribution leverage to receive exposure for their blog content (onto related content blogs) that they could never achieve on their own; at least without a massive advertising budget.

BlogRush is the brainchild of Internet entrepreneur, John Reese. Mr. Reese is the founder and CEO of Income.com, a soon to be launched social network and media company for entrepreneurs. BlogRush is the first Web property of the Income.com Network, a network of sites and services to help entrepreneurs and business owners succeed. Income.com is based in Orlando, Florida.

Please see my BlogRush widget on the right side of this blog, or satire and theology.

Russ

BARCLAY, WILLIAM (1976) The Letters of James and Peter, Philadelphia, The Westminster Press.

HOOVER, A.J. (1996) ‘Apologetics’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

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

THE GREEK NEW TESTAMENT (1993) Stuttgart, United Bible Societies.


Thankfully, genetic engineering has not as of yet produced this problem of evil.

Additional: Calendar 2008 scans


Bengough, Saskatchewan (Red Cross)


Caddy Lake, Manitoba (Red Cross)


Yukon River (Red Cross)


Abbotsford, BC (Keller Williams)


White Rock, BC (Keller Williams)

http://satireandtheology.blogspot.com/2008/01/united-kingdom-one-of-five-places-not.html

Original sin and the salvation of children

Vancouver, BC (photo from trekearth.com)

Merry Christmas!

Blogging is not generally a forum for a long or exhaustive presentation and I can write on similar topics in posts over time. Sunday after church, a discussion arose concerning the salvation of children, in other words non-adults, or persons that do not have the mental competence of an adult.

Erickson

Millard Erickson, a Baptist and Calvinist theologian within the Reformed tradition, explains the doctrine of original sin, based on Romans 5:12-19. Paul is arguing that death in the human race is the consequence of the sin of Adam. Erickson (1994: 636). This is universal and for all humankind. Erickson (1994: 636). Grenz, Guretzki, and Nordling describe original sin as the state in which all human beings are born. The first humans became unrighteous because of sin against God. Grenz, Guretzki, and Nordling (1999: 87). Erickson explains that infants begin life with a corrupted nature and guilt as a consequence of sin. Erickson (1994: 637). 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. 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).

In contrast

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. 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.

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.

http://satireandtheology.blogspot.com/2007/12/blue-santa.html