Beyond Today

Cernayte, Vallee De Chevreuse, at Cernay La Ville, France-trekearth

Dedicated to Mr. Matt

I have been watching 'Vikings' on History. Although I do not put much credence in historical theatre, in comparison to text, I still appreciate the religious references both Norse and Christian. At the church sermon Sunday, an elder preached and mentioned that the Vikings married Nuns which ended up converting the Vikings. Now, I must be clear that I am totally, ethically and morally against any kind of forced relationship or marriage. It was the product of brutal times.  It is interesting how the Lord used the power of women to lead men to conversion, however. I am not suggesting at all, Christians should date and marry non-believers either, because in a modern democratic Western context that usually will not lead to a conversion. The Vikings were already religious in a sense, and today in the West one would be facing secularism, empiricism, and much skepticism about the supernatural, which would make conversion more difficult in human terms at least.

The Vikings and Nuns scenario does show how God did use women as a ministry in a rather odd, unorthodox way.

As the saying goes, one should not place God in a box.

After church Mr. Matt stated he sent me an email wondering if such and such an organization was a cult.

Note, sometimes I do not receive emails, and I tend to not read them from my cell phone as it is more difficult and less practical and delete most of the messages as usually they should arrive to my Windows Live Mail as well which is my primary email service. Email on the cell phone is my backup only. However, sometimes the email messages do not show up on Windows Live Mail. Therefore for important messages please email them to me more than once if need be, on Facebook and Window Live Mail if needed. Thank you.

And of course there are also Blogger comments, but those would be public.

Mr. Matt was asking about the 'Beyond Today' program.

http://carm.org/ucog

According to Matt Slick from Christian Apologetics and Research Ministry/CARM, 'Beyond Today' is part of the media presentation of the United Church of God.

Founder: It was founded "by Bob Dick and David Hulme, in Arcadia, California, an offshoot of Herbert W. Armstrong and was formed in May of 1995. Headquarters: Milford, Ohio 'Origins: The United Church of God is an offshoot of the Worldwide Church of God. The group claims to beliefs traced backed to the first century.

Sabbatarian.

Slick states quote:

'Analysis: The United Church of God is a non-Christian cult that denies the Trinity, the true divinity of Christ, and requires both baptism and obedience to the commandments to be saved. It teaches that there is a "God family" of which we can become members through keeping the Law. Jesus is one of two divine beings, the Father being the other. The Holy Spirit is a force, a power, and is not the 3rd person of the Trinity, and it is received only through the laying on of hands by their church members. It also teaches that their members are obligated to keep the Sabbath and must observe seven festivals. They cannot eat unclean meat. This is a false religious system that teaches a false God, false Christ, and false gospel. Stay away from it.'

He also states:

'Other Teachings: They teach that the wicked, or unsaved, are not alive in hell but are annihilated. Baptism is by immersion. The Bible is inspired and inerrant. They are pre-millennial and maintain that Satan is a fallen, evil angel. Christians are not to go to war and should refuse being drafted.'

Worldwide Church of God

John Ankerberg and John Weldon provide some information. As does the late Dr. Walter R. Martin.

Herbert W. Armstrong (1892-1986). Garner Ted Armstrong. Ankerberg and Weldon (1999: 1).

Movement also known as Armstrongism Ankerberg and Weldon (1999: 1).

Claim to have the only true interpretation of the Scripture Ankerberg and Weldon (1999: 1).

God is currently two persons the Father and Jesus, now reproducing themselves into 'billions of persons'. Ankerberg and Weldon (1999: 2). God's purpose is noted as to reproduce himself as in recreating his own kind. Martin (1985: 318).

Jesus Christ is understood as Jehovah of the Old Testament/Hebrew Bible. Triparte. Ankerberg and Weldon (1999: 2). Martin quotes the theological understanding that in the atonement Christ's life resided in his blood and not in his spirit.  It is stated he did not shed a spirit to save persons from sins, and doing so gave life. Martin (1985: 320). But this seems a major theological misunderstanding of both the nature of God and the atonement, for in atonement Jesus Christ as the God/man would suffer physically and spiritually, in the atonement for the sins of humanity, a false distinction is being made. Even though God does not suffer physically, there would be spiritual anguish of experiencing the penalty for sin and the atoning work.

As Slick noted, this points to a misunderstanding of the true divinity of Christ. For the true God did fully understand and also did suffer, in a sense in spirit, in the atonement as God the Son, as some type of artificial separation within the incarnation should not be attempted.

The Holy Spirit is denied as the third person on the Trinity, but is viewed as 'God's mind and power', 'God's mind and love'. Ankerberg and Weldon (1999:  2).

The Trinity is viewed as Satanic and pagan.  Ankerberg and Weldon (1999:  2). The Holy Spirit is viewed as divine spiritual love, but not the third person of the Trinity. Martin (1985: 321).

Salvation is 'By works'. Ankerberg and Weldon (1999:  2).

Martin lists it as 'Salvation by Grace and Law'. Martin (1985: 321).

The blood of Christ is viewed as wiping the slate clean, but not saving a person.  A penalty for sin was paid. Martin (1985: 321). The atoning work of Christ saves persons from the death penalty and therefore based on this theology the Old Testament law and Ten Commandments still needs to be obeyed. Martin (1985: 321).

However, a reasoned review of New Testament texts such as Romans, Galatians, Ephesians and Hebrews will demonstrate that human beings are so corrupted in sin and unable to perfectly and fully obey the law that only the new covenant of Christ through grace through faith, can save persons, making the old covenant obsolete.

For example from Hebrews in regards to change in covenant:

Hebrews 7:26-28 New American Standard Bible (NASB)

26 For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; 27 who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself. 28 For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever.

Hebrews 9:11-16 New American Standard Bible (NASB)

11 But when Christ appeared as a high priest of the good things [a]to come, He entered through the greater and more perfect [b]tabernacle, not made with hands, that is to say, not of this creation; 12 and not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, [c]having obtained eternal redemption. 13 For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the [d]cleansing of the flesh, 14 how much more will the blood of Christ, who through [e]the eternal Spirit offered Himself without blemish to God, cleanse [f]your conscience from dead works to serve the living God? 15 For this reason He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance. 16 For where a [g]covenant is, there must of necessity [h]be the death of the one who made it.

Human beings become as God at the resurrection. Ankerberg and Weldon (1999:  2).

The Bible is viewed as authoritative only under the Armstrongism view. Ankerberg and Weldon (1999:  2).

Soul sleep is accepted as is a belief in annihilation of the wicked. Ankerberg and Weldon (1999:  2).

Hell is viewed as a pagan doctrine and heaven is denied. Ankerberg and Weldon (1999:  2).

This movement is also associated with Anglo-Israelism also known as British-Israelism. Martin states it originated roughly in the Elizabethan era with Richard Brothers (1757-1824). Martin (1985: 306). The theological view is that the ten lost tribes of Israel traveled westward through Northern Europe and eventually became the ancestors of the Saxons that eventually invaded England. The theory being the Anglo-Saxons are the lost ten tribes of Israel. Martin (1985: 306).

However, this view is not generally academically held.

ANKERBERG, JOHN AND JOHN WELDON (1999) Encyclopedia of Cults and New Religions, Eugene, Oregon, Harvest House Publishers.

MARTIN, WALTER (1965)(1985) The Kingdom of The Cults, Minneapolis, Bethany House Publishers.

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Genuine Evil? (PhD Edit)

Bertinoro, Italy-Facebook

April 19, 2013

Some brief comments on the Boston Terror issue.

My prayers go out to all the victims. 

I have been watching some of the coverage on television and following some of the stories online. I reason the coverage via the Seattle CBS affiliate KIRO that is simulcasting with WBZ seems to actually be often more informative and less repetitive than CNN. I have found this with other major news stories as well that the local broadcasts are often more informative.

I like many others of course assumed the terrorists would have some connection to Islam. I do realize that technically there are what are described as moderate Muslims that will not commit such actions. Yes, I have met them, and know them. It is not a personal issue.

But, I would not fault Western governments for taking measures to profile in order to attempt to prevent such terrorist acts from possibly occurring again. And this would include documenting the ethnic origin of where persons are from, in this case Chechnya, Russia, and the religion associated, in this case, Islam, as long as basic rights and freedom were maintained based on Western democratic values.

There is a balance between security and freedoms. I lean toward more personal freedoms for citizens especially and the ability to have personal rights to protect self, but realize the State as in Romans 13 does have the God-given mandate to maintain law and order.

End

During my Doctoral work Dr. Mesle was kind enough to personally reply to my requests for assistance and have his assistant send me photocopies of his out of print work which was useful as commentary on the works on the now late Professor John Hick.

Please note I have presented two posts in regard to the Gratuitous Problem of Evil, where I state I do not hold to gratuitous evil:

Genuine Evil? (PhD Edit)

Robert Mesle (1986) states that Hick’s approach has the same problem as every classical theistic concept, that being a denial of genuine evil.[1]  He notes that Hick risks making God into a devil as he has God ultimately responsible for evil,[2] and if Hick denies that God can prevent evil, he ceases to be a classical theist.[3]  Mesle writes that Hick’s position would be stronger if he admitted that not every evil led to something good occurring.[4]  He thinks that much of the evil in existence is unredeemed and can be called gratuitous evil which is unnecessary evil,[5] and is more harmful than good for humanity.[6]  Gratuitous evil, as an argument, is also known as the evidential argument for evil[7] and has been presented by atheistic philosopher William Rowe (1990) on more than one occasion.  He presents an argument for gratuitous evil[8] in ‘The Problem of Evil and Some Varieties of Atheism’ in The Problem of Evil.

Mesle (1991) notes that if God was truly omnipotent and had moral values equal to the best human ones as we understand them,[9] then there would be less suffering in the world.[10]  He states that Hick misses the point by not acknowledging gratuitous evil[11] as Hick sees that all evil must play a redemptive role for humanity.[12]  Hick answers this objection within a section of John Hick’s Theodicy (1991)[13] where he writes that the existence of an enormous amount of evil does not entail that God cannot work his ultimate good purposes.[14]  He comments that evils are not rendered good, or turned into merely apparent evil by the fact that God can turn them towards a good purpose.[15]  It should be stated that natural evils are not a major concern within Hick’s soul-making theodicy.[16]  This is because he thinks that human beings must exist in a challenging, dangerous environment in order for human progress to be made.[17]  For this reason natural evils would be a natural means which could assist God in potentially building souls.[18]

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.

MESLE, C. ROBERT (1986) ‘The Problem of Genuine Evil: A Critique of John Hick’s Theodicy’, in The Journal of Religion, Volume 66, Number 4, pp. 412-430. October, Chicago, University of Chicago Press.

MESLE, C. ROBERT (1991) John Hick’s Theodicy, New York, St. Martin’s Press.

MESLE, C. ROBERT (2004) ‘Suffering, Meaning, and the Welfare of Children: What Do Theodicies Do?’, in American Journal of Theology & Philosophy, Volume 25, Number 3, September.  Lamoni, Iowa, Graceland University.

ROWE, WILLIAM L. (1990) ‘The Problem of Evil and Some Varieties of Atheism’, in Adams and Adams (eds.), The Problem of Evil, Oxford, Oxford University Press.

ROWE, WILLIAM L. (1994)  ‘The Problem of No Best World’, Faith and Philosophy, Volume 11, Number 2, April, pp. 269-278. Wilmore, Kentucky, Asbury College.

ROWE, WILLIAM L. (1996) ‘Privation’, in Robert Audi, (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

ROWE, WILLIAM L. (1999) ‘The Problem of Divine Sovereignty and Human Freedom’, in Faith and Philosophy, Volume 16, Number 1, January, pp. 98-101. Wilmore, Kentucky, Asbury College.

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[1] Mesle (1986: 418).

[2] Mesle (1986: 418).

[3] Mesle (1986: 418).

[4] Mesle (1986: 424).

[5] Mesle (1986: 424).

[6] Mesle (1986: 424).

[7] Rowe (1990: 1-3).

[8] Rowe (1990: 1-3).

[9] Mesle (1991: 15).

[10] Mesle (1991: 15).

[11] Mesle (1991: 38).

[12] Mesle (1991: 38).

[13] Hick in Mesle (1991: 130).

[14] Hick in Mesle (1991: 130).

[15] Hick in Mesle (1991: 130).

[16] Hick in Davis (2001: 48).

[17] Hick in Davis (2001: 48).

[18] Hick in Davis (2001: 48).

Philosophical & Psychological Tactics Revisited

Payern, Switzerland-trekearth

Chicago-trekearth

A follow-up to my November 27, 2012 post with the same title minus the 'Revisited'.

I completed approximately twenty percent of the internet business course and did receive some professional instruction. I did receive a percentage of my money back. My financial position has not been impaired.

Over the years my Mother and I, with me homecaring, especially my Mom, have looked into various internet ventures/business, mostly from the United States which involve affiliates. I gather she spent a considerable amount, attempting to make a living. I am not going to estimate here how much on such ventures such as affiliate marketing.

I think most of them offer hypothetical opportunities of making large incomes, or smaller incomes, but in reality gathering such affiliates is not just extremely hard work, but is just extremely difficult to do, period.

Notice I wrote an ebook/e-book which is listed in my publications. The course I took on ebook writing started off professional enough with some good suggestions on how to actually set-up a decently good website and produce an professional ebook, as I have done, but then the course actually did not even finish!

The writing literally stopped in the course on a webpage. It was actually as if the seemingly previously, honest and caring course host and man I paid the money to got to the point where he knew the money would be safe in hand and thought, 'Oh well, I did what I needed to do, I have my money, why bother finishing the course'. He did state some information on finding affiliates to assist selling an ebook prior to that point, but finding affiliates for ebooks would require posting on discussion boards and becoming known after months and years!

That was his best idea.

So, when I signed up for the ebook course the relative ease of setting up a successful ebook is over-emphasized and the extreme difficulty of selling an ebook through affiliates or by oneself is not emphasized.

Typical.

I also, as noted on the previous post completed a copywriting course, as my Mother paid for it as a gift while I was without a PhD advisor for a time. I was not visiting Wales or the UK.

So, I begrudgingly agreed, being very sceptical.

What I was taught has helped me with some aspects of blog marketing, such as headlines, I suppose, but I remember stating to Mom after I received a high grade on my first assignment,'Mom, just watch, they will give me a lower grade with more criticisms on the second assignment, which I will do much better on having learned, and then they will strongly suggest I pay more money for the Master's course'.

I stated that it was a con.

Sure enough, that is exactly what they did.  The formerly very friendly teacher had turned a bit stern.  If I wanted to make it as a copywriter and sit on beach was the type of pitch.

Surprise, surprise.

The Shadow knows...

As well, as I deduced at the time and more so later, if one wants to be a copywriter, one usually attends University or college and earns a BA.

Today, via my credit card bill, I had two large charges from a certain US state that I have never been to, and the amounts are more than any web service, as in security, I pay for. My brother, as I was thinking, suggested it may be someone connected to that internet company in the United States that I had dealings with in 2012 or associates, and I agree it could very well be as noted, but of course it is just speculation. So, I called my bank/credit card company and now have a cancelled credit card for four to seven days until a new one can be issued.

I have given up on internet based businesses with persons I do not know personally, and instead will work with my brother and family with Seacret Direct, which is skin care from the Dead Sea.
At least with my family I can see a level of success and know many of the people I am working with.

Throwaway Theology (PhD Edit)

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From my PhD this is section four from Methodology of Practical Theology: Methodology: Pattison and Woodward

Other twice updated post, from other blog. HTML linking is not working..again.

Four, it is unsystematic, throwaway theology that constantly needs to reinvent its tasks and methods.[1]  In my mind, this can work with certain strands of traditional theology, which Pattison and Woodward state are unchangeable and unchallengeable.[2]  This is so, since although for example, Reformed and Roman Catholic theological systems[3] have certain dogmas that make them what they are, human reaction to these systems will often vary.  Therefore, as a moderately conservative, Reformed theologian, even though I reason there are certain theological essentials[4] that I bring into my theodicy, the human reaction to these doctrines shall not always be the same,[5] and at the same time how the theology is understood and expressed may not be identical in different eras[6] even though the essential doctrines remain the same.  Calvinist, Millard J. Erickson (1994) comments that doctrines need not be maintained precisely with the same form of expression that they were in Biblical times.[7]  Erickson also points out that not all other sources of knowledge and truth need to be excluded from Christian teaching.[8]   Scriptural truth revealed from God remains the same, but practical and empirical findings can alter how certain theological dogma are implemented with a particular society, group, or individual.[9]  Jerry W. McCant (1991) provides the idea that New Testament doctrines were definitely presupposed within,[10] but the doctrines are not systematic or fully developed.[11]  I reason there are at times clearly defined Biblical doctrines,[12] but McCant is correct that the systemizing of these doctrines did not take place.[13]  This systemization[14] would be a task of systematic theology and philosophy of religion.  Practical and empirical theology can provide opportunities to evaluate practically systematic theology and philosophy of religion in regard to the problem of evil.[15]

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[1] Pattison and Woodward (2000)(2007: 14).

[2] Pattison and Woodward (2000)(2007: 14).

[3] And Eastern Orthodox as well.

[4] Reformed methodology which be discussed in Chapter 3.

[5] Nor will be the various experiences of persons be the same.  Therefore these differing experiences need to be theological considered, as Cartledge points out.  Cartledge (2003: 249). 

[6] Erickson (1994: 37).

[7] Erickson (1994: 37).

[8] Erickson (1994: 37).  Including studies in science and medicine.

[9] Pattison and Woodward (2000)(2007: 14).

[10] McCant (1991: 471).

[11] McCant (1991: 471).

[12] McCant (1991: 471). 

[13] McCant (1991: 471).

[14] McCant (1991: 471).

[15] Pattison and Woodward (2000)(2007: 14).

CARTLEDGE, MARK J. (2002) Charismatic Glossolalia, Hants, England,

Ashgate Publishing Company.

CARTLEDGE, MARK J. (2003) Practical Theology, Carlisle, Cumbria, England, Paternoster Press.

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

ERICKSON, MILLARD (2003) What Does God Know and When Does He Know It?, Grand Rapids, Zondervan. 

MCCANT, JERRY W. (1991) ‘The Development of Doctrine in the New Testament’, in David Alan Black and David S. Dockery (eds.), New Testament Criticism and Interpretation, Grand Rapids, Zondervan Publishing House.

WOODWARD, JAMES AND STEPHEN PATTISON (2000)(2007)(eds.), The Blackwell Reader in Pastoral and Practical Theology, Oxford, Blackwell Publishing.