Prayer & Determinism (s)

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At church this Sunday the subject of prayer and determinism was discussed in regard to Luke 1 and the Biblical fact that Zacharias' 'petition has been heard' (13) by God in regard to the birth of John.

It had been determined by God after many years of petition and yet was still an answer to prayer.

A brief review of two types of determinism philosophically and theologically,

Determinism also known as Hard Determinism

Tomis Kapitan notes that determinism is usually understood as meaning that whatever occurs is determined by antecedent (preceding cause) conditions. Kapitan (1999: 281).

Pojman states that hard determinism holds that every event is caused and no one is responsible for actions, whereas soft determinism holds that rational creatures can be held responsible for determined actions as long as they are done voluntarily and without force or coercion. Pojman (1996: 586).

With determinism and hard determinism, it is philosophically and theologically far more difficult to view human prayer as philosophically reasonable, because within the model only cause1, which would be God causing significant thoughts, acts and actions, would occur.

Certainly, at least thoughts, acts and actions, one could be held morally responsible for with significant freedom.

Soft-Determinism and Compatibilism

Compatibilism and soft determinism does hold that what God determines must happen by necessity, but reasons that contingent rational beings with a significant use of free will are not coerced or forced to commit acts, which must occur by necessity.

A person can hold to hard determinism and believe that God determined all events without the significant use of free will of rational creatures.

P.S. Greenspan writes that compatibilism holds to free will and determinism being compatible. Greenspan (1998: 1).

Louis P. Pojman, defines compatibilism as the concept that an act can be entirely determined and yet be free in the sense that it was done voluntarily and without compulsion. Pojman (1996: 596).

J.S. Feinberg explains that compatibilism does not allow for coercion or force, but holds that God, or some outside force, can simultaneously determine with the use of persuasion, that an action will or will not take place. Feinberg (1986: 24).

Feinberg writes that certain nonconstraining conditions could strongly influence actions, in conjunction with human free will performing these actions. Feinberg (1994: 60). With this viewpoint, there will be no contradiction in stating that God would create human beings who were significantly free, unconstrained, and yet committed actions that God willed. Feinberg (2001: 637).

W.T. Stace (1952)(1976) explains that moral responsibility is consistent with determinism in the context of soft determinism and requires it. Stace (1952)(1976: 29). If human actions are uncaused then reward or punishment would be unjustified. Stace (1952)(1976: 29). Stace reasons that there must be at least some human cause within human actions to make them morally responsible acts. Stace (1952)(1976: 30).

Soft-determinism and compatibilism with the understanding of limited human free will present a model which has cause1 with God as first cause and cause2 with human beings as secondary causes of thoughts, acts and actions.

This could in cases include prayer; and would in cases include prayer.

FEINBERG. JOHN S. (1986) Predestination and Free Will, David Basinger and Randall Basinger (eds.), Downers Grove, Illinois, InterVarsity Press.

FEINBERG, JOHN S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House.

FEINBERG, JOHN S. (2001) No One Like Him, John S. Feinberg (gen.ed.), Wheaton, Illinois, Crossway Books.

KAPITAN, TOMIS (1996) ‘Free Will Problem’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

POJMAN, LOUIS P. (1996) Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company.

STACE, W.T. (1952)(1976) Religion and the Modern Mind, in John R. Burr and Milton Goldinger (eds), Philosophy and Contemporary Issues, London, Collier Macmillan Publishers.

Ephesians 5: Brief On Giving Thanks

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Jon Courson

'Giving Thanks FOR Everything! Thanksgiving 2014 Ephesians 5:20 11-26-14'

I was listening to Pastor Jon Courson of Searchlight, online the other early morning as part of my bedtime wind-down after corporate security work.

He noted from Ephesians 5: 20, contrary to what many Biblical scholars state, based on Ephesians 5: 20, Christians are to always be thankful for all things; as opposed to always thankful for all things in Christ.

I state that theologically this would mean that Biblically one is to always be thankful for everything God wills.

As opposed to being thankful for what are perceived as all good things that do not include suffering, death and the problem of evil.

This includes things willed within both God's perfect will and permissible will.

So this would include suffering and death and the problem of evil within the permissible will of God.

Pastor Courson reasoned his point can be seen by reviewing Scripture.

So I will review three English texts

From the New American Standard Bible

Ephesians 5:20

New American Standard Bible (NASB)

20 always giving thanks for all things in the name of our Lord Jesus Christ to [a]God, even the Father;

Footnotes: Ephesians 5:20 Lit the God and Father New American Standard Bible (NASB) Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation Ephesians 5:20 in all English translations

From the English Standard Version

Ephesians 5:20

English Standard Version (ESV)

20 giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ,

English Standard Version (ESV) The Holy Bible, English Standard Version Copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Ephesians 5:20 in all English translations 

From the King James Version

Ephesians 5:20

King James Version (KJV)

20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;

King James Version (KJV) by Public Domain Ephesians 5:20 in all English translations

Reviewing a KJV-NIV Greek Interlinear

Ephesians 5:20

It is translated as giving thanks

'always'
pantote 

for

'all things'
pantwn

This is consistent with the English translations as well as the Greek manuscript versions presented via link below.

Greek New Testament

Also consistent with Greek New Testament cited.

I therefore, as I have concluded previously before hearing the sermon, from a basic English reading of Biblical texts and listening of Ephesians online reason that Pastor Courson's interpretation is correct.

This fits theologically well with soft-deterministic and compatibilistic concepts presented in Ephesians 1 of God choosing us in him before the foundation of the world (4) and that God predestined us to adoption as sons (daughters also in our modern context) through Jesus Christ through his will (5).

In Ephesians 2 it can be seen that those in Christ are saved by grace through faith, not of self unto good works (8-10).

Romans 8: 28-30 also demonstrates that God causes all things to work together for good for those who love God, to those called according to his purpose.

It would Biblically and theologically correct to view God as causing and willing all things, being perfectly good and for the good of those in Christ, therefore the Christian should always be thankful because God is providentially in charge as sovereign, working toward the good of those in Christ.

However, the great tension and counter is that in this fallen realm cursed with a problem of evil many sufferings befall each person; things occur which certainly persons wish would have not occurred. There is various types of human loss.

I admit my own significant resentment with God over some of these issues.

But a key from a Christian perspective is to stay true to the Scripture with its historical, religious documentation, gospel message, and theological truths in regard to the perfect nature of God and loving nature to persons as can be seen in the Gospel of John, for example.

Another key is to be thankful in principle, in an objective sense, always for all things that God does, as first cause, even when there may be significant human resentment and a subjective distaste for problems of suffering and evil encountered.

I am not in any way downplaying significant human suffering. Rather, I am acknowledging that God is infinite and sovereign, perfectly good and in control of the lives for the good of those in the Church. Christ, the Apostles, Prophets, and Job suffered, within Scripture, for example.

There is not only the future realm hope of the new creation (Revelation 21-22, 1 Corinthians 15) and more immediate the hope of the departed spirit in Paradise (2 Corinthians 12, Luke 23), but also there is hope in this present realm that God is still working for the better of those within the Church (Romans 8).

MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan.

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

Exclusivity of Jesus Christ From PhD

Castletown-Tower, Dundalk, Ireland-trekearth

My PhD work focused on theodicy, the problem of evil, free will and determinism, but the exclusivity of Jesus Christ for salvation can be observed.

Exclusivity of Jesus Christ From PhD with additions from November 21, 2014

Jesus Christ in his atoning work was not only a man, although he did take upon himself full humanity. His atoning death was that of a God-man that can save those that a mere man or creature could not.

Christ remained an incarnated true man even as he was resurrected immortal. Hughes (1990: 55).

A mere human being could not accomplish the mission and work Christ did. Schreck (1984: 16).

Both Christ’s humanity and deity played central roles in his atoning work and resurrection. Hughes (1990: 55).

The indicates the exclusive salvific abilities of Christ. Hebrews indicates Christ is the mediator of the new covenant 9: 15; Christ bore the sins of many 28, and shall appear again without reference to sin for a second time. The second advent to complete salvation, in a sense.

Christ is not simply a man blessed with a very special relationship with God, nor is he a divine being that appears to be human but really is not. Weber explains that only God could bring peace to God and humanity, and this takes place through Christ. Christ stood completely with human beings and yet was God. Weber (1955)(1981: 383).

Augustine viewed the atoning work of Christ as a means by which humanity can be brought back to a proper relationship with God. Augustine (398-399)(1992: 178). Christ would mediate humanity back to God. Augustine (398-399)(1992: 219).

A major reason why a sovereignty theodicy explains God wills all things, including evil and sin or the greater good is that with this and in particular, through the results of the atoning work and resurrection of Christ, God will ultimately rid his creation of the problem of evil. 

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 (398-399)(1992) Confessions, 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.

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

AUGUSTINE (426)(1958) The City of God, Translated by Gerald G. Walsh, Garden City, New York, Image Books.

AUGUSTINE (427)(1997) On Christian Doctrine, Translated by D.W. Robertson Jr., Upper Saddle River, N.J., Prentice Hall.

AUGUSTINE (427b)(1997) On Christian Teaching, Translated by R.P.H. Green, Oxford, Oxford University Press.

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

SCHRECK, ALAN (1984) Catholic and Christian, Ann Arbor, Michigan, Servant Books.

WEBER, OTTO (1955)(1981) Foundations of Dogmatics, Volumes 1 and 2, Translated and annotated by Darrell L. Guder, William B. Eerdmans Publishing Company.

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Gnosis

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Blackburn

Gnosis from the Greek meaning knowledge

The root word is found in the words/concepts agnosticism, gnosticism, diagnosis, prognosis and the obsolete word for epistemology, gnoseology. Blackburn (1996: 159).

In the academic discipline of theology, gnosis is noted by Blackburn to be considered higher knowledge of spiritual things, referencing claims of such knowledge within gnosticism.  Blackburn (1996: 159).

Browning writes that gnosis, meaning knowledge, and gnosticism is a term used for 'a kind of religious speculation in vogue in the first two centuries CE'; the Church Fathers being hostile to it because of a perceived opposition to orthodox (Biblical my add) Christianity. Browning (1997: 151).

Gnosticism was a broad movement that did have influence over the Church, particularly in the second century states Grenz, Guretzki and Nordling; I John may, for example be attempting to answer and refute gnostic understandings. Pocket Dictionary (1999: 56).

Gnosticism would emphasize the spiritual realm over the material realm which was considered evil, often claiming it needed to be escaped. Pocket Dictionary (1999: 56).

In I John 2: 22, Jesus is the Christ and whomever denies this is the antichrist. The Father and the Son being denied. Also verse 23.

Jesus was both perfect human being and was and is infinite, eternal God. He was not simply spiritual, but took upon himself human physical nature in the incarnation. He was and is, infinite, eternal God, as God the Son within the trinity, now with a resurrected glorified physical human nature as well as spiritual nature as the Gospels, Acts, I Corinthians 15 and Revelation document.

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

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

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