C.S. Lewis & Tribulation (MPhil Edit)

York: scan

MPhil, Bangor University, 2003: The Problem of Evil: Anglican and Baptist Perspectives

PhD, University of Wales, Trinity Saint David, Lampeter, 2010: Theodicy and Practical Theology

From MPhil 2003

C.S. Lewis notes that there is a paradox concerning tribulation in Christianity. Lewis makes a good point, that God uses evil for the greater good but human disobedience to God is still sin. He stated: "Now the fact God can make complex good out of simple evil does not excuse--though by mercy it may save--those who do the simple evil." Lewis (l940)(1996: 111).

God can use evil for the betterment of his creation overall, but this does not change his character, and those who oppose his will still sin because their motives are not good as are God’s. However, God remains non-sinful and thus not a contradictory being.

John Calvin had stated:

Then we shall understand that God is not made the author of evil deeds when he said to lead the ungodly where he wills and to accomplish and execute his work through them, but rather we shall acknowledge that he is a wonderfully expert craftsman who can use even bad tools well. We shall be compelled to admire his justice, which not only finds a way through iniquity but also employs that very iniquity to a good end. Calvin (1543) (1996: 40).

So, from the words of both Lewis and Calvin, the idea is being put forward that God is in ultimate, but not robotic control of his creation. His creation sins against God with anti-God motives, and thus are guilty of crimes against him. God, however, is still able to use these evil works for the greater good.

This means that tribulation, although largely caused by sins of human beings, and perhaps at times, fallen angels, is still being used by God for his final purposes of good. Since tribulation is necessary in redemption, then it will not stop until the world is fully redeemed or no longer seen as redeemable. Lewis’ point here was that social improvements were good, but they were not the ultimate answer. He stated: "I am only reminding the reader that a particular medicine is not to be mistaken for the elixir of life." Lewis (1940)(1996: 115). Lewis stated that reform from the hands of humanity can only bring so much good, but that a heaven on earth can only take place through God’s direct intervention through Christ.

CALVIN,J.(1539)(1998) Institutes of the Christian Religion, Book II.

CALVIN, J. (1543)(1998) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.

CALVIN, J. (1553)(1952) Job, Translated by Leroy Nixon, Grand Rapids, Baker Book House. 

LEWIS, C.S. (1961)(1983) A Grief Observed, London, Faber and Faber.

LEWIS, C.S. (1941)(1990) The Screwtape Letters, Uhrichsville, Ohio, Barbour and Company. 

LEWIS, C.S. (1940)(1996) The Problem of Pain, San Francisco, Harper-Collins.

Antiochus IV Epiphanes

 Not my photo: Southern Europe? Southern Hemisphere?

Antiochus IV Epiphanes

Britannica

Cited

Antiochus IV Epiphanes

Seleucid King

'By: Hans Volkmann 

Cited

Antiochus IV Epiphanes, (Greek: “God Manifest”) also called Antiochus Epimanes (the Mad), (born c. 215 BC—died 164, Tabae, Iran), Seleucid king of the Hellenistic Syrian kingdom who reigned from 175 to 164 BC. As a ruler he was best known for his encouragement of Greek culture and institutions. His attempts to suppress Judaism brought on the Wars of the Maccabees.'

Bible Hub: International Standard Bible Encyclopedia

Cited

International Standard Bible Encyclopedia

'Antiochus Epiphanes ANTIOCHUS IV; ANTIOCHUS EPIPHANES (Epiphanes, e-pif'-a-naz, "Illustrious"): Son of Antiochus III who became king after his brother, Seleucus IV, had been murdered by Heliodorus. As a boy Antiochus lived at Rome as a hostage. The Pergamene monarchs, Eumenes and Attalus, succeeded in placing upon the throne the brother of Seleucus, although Heliodorus had wished to ascend the throne himself. The young king was even more enterprising than his father...'

Cited

'While Antiochus was on a second campaign in Egypt, he heard of the siege of Jerusalem. He returned immediately, slew many thousands of the inhabitants and robbed the temple of its treasures (1 Maccabees 1:20-24; 2 Maccabees 5:11-21). By his prohibition of the Jewish worship and his introduction or substitution of the worship of the Olympian Zeus (1 Maccabees 1:54; 2 Maccabees 6:2; Ant, XII, v, 4) he brought about the insurrection of the Jews, under the Maccabees, upon whom he made an unsuccessful war in 167-164 B.C. After this war Antiochus retired to the eastern provinces and died, after having failed in an attack on the temple of the Sun in Elymais, in Persia.'

Catholic Dictionary

'Term ABOMINATION OF DESOLATION

Definition

The omen of future calamity, predicted by the prophet Daniel and referred to by Christ (Daniel 9:27, Matthew 24:15). Daniel seems to be foretelling the erection of a statue of Zeus in the Temple of Jerusalem by Antiochus Epiphanes (168 B.C.). Christ applied the prophecy to the siege of Jerusalem by the pagan enemies of Rome in A.D. 70. This was to be a sign for the Christians to flee Jerusalem.'
---

Kevan explains that the term Abomination of Desolation is also found in Mark 13: 14. (3). Most expositors over the years have reasoned that Daniel alludes to the desecration if the temple by Antiochus Epiphanes on December 15, 168 BC. (3). Here a pagan alter was built on the site of the alter of burnt sacrifices and ten days later, heathen sacrifices were offered. (3)

Kevan, like many scholars, reasons Jesus Christ is foretelling the desecration of the temple in 70 AD by the Roman Empire. (4)

There is also a futurist interpretation (s) that the abomination of desolation relates to, in a third way,  similar acts of the antichrist in a future third Jewish temple.

This view is often supported within dispensationalism.

I am certainly open-minded in regard to biblical interpretations of eschatology, but in many contexts find dispensationalism too speculative with Scripture and theology. Notice, that Kevan does not speculate in a futurist manner within his entry.

A theological point that comes to mind is that scripturally and within religious history, God has at times allowed his sacred places of worship to be desecrated and destroyed  by forces and authorities that are enemies of the people, by the aggressor's choice, that publicly worship the God of the Hebrew Bible and New Testament.

This is consistent with how the triune God works within this present realm.

International Standard Bible Encyclopedia (ISBE) (1939) (2018), Grand Rapids, Wm. B. Eerdmans Publishing Co.

KEVAN, E.F. (1996) ‘Abomination of Desolation’ in Walter A. Elwell (ed.) Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

Calvin on perseverance (PhD Edit)

Biaritz, France: Travel+Leisure: Facebook

Perseverance is an area, in my opinion, where the Lord has tested me very much. Not as in faith in the gospel or holding to biblical theology and sound philosophy. Instead, I have been tested to persevere in areas of daily Christian living when problems continue, and I have not always responded positively to this work from God. But, God’s will be done.

A limited sample of Calvin's related work from my PhD

MPhil, Bangor University, 2003: The Problem of Evil: Anglican and Baptist Perspectives 

PhD, University of Wales, Trinity Saint David, Lampeter, 2010: Theodicy and Practical Theology

Calvin writes that God does a work of perseverance in a believer, so by grace the believer stays in Christ for life. Calvin (1543)(1996: 178-179). God’s work of perseverance in elected individuals is clearly not retaliation, but a divine plan to save sinful persons despite the fact they are worthy of punishment. Calvin (1543)(1996: 37). Instead, the atoning and resurrection work of Christ allows the elect to avoid the penalty for sin, being part of the divine plan of salvation. Augustine (398-399)(1992: 303). Calvin (1543)(1996: 37, 178-179).

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. http://www.newadvent.org/fathers/130104.htm

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.

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book II, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. http://www.ccel.org/ccel/calvin/institutes.html

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. http://www.ccel.org/ccel/calvin/institutes.html

CALVIN, JOHN (1540)(1973) Romans and Thessalonians, Translated by Ross Mackenzie, Grand Rapids, Wm. B. Eerdmans Publishing Company.

CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.

CALVIN, JOHN (1550)(1978) Concerning Scandals, Translated by John W. Fraser, Grand Rapids, William B. Eerdmans Publishing Company.

CALVIN, JOHN (1552)(1995) Acts, Translated by Watermark, Nottingham, Crossway Books. 

CALVIN, JOHN (1553)(1952) Job, Translated by Leroy Nixon, Grand Rapids, Baker Book House. 

CALVIN, JOHN (1554)(1965) Genesis, Translated by John King, Edinburgh, The Banner of Truth Trust.

MOLTMANN, JÜRGEN (1999) ‘Perseverance’, in Alan Richardson and John Bowden (eds.), New Dictionary of Christian Theology, Kent, SCM Press Ltd.

WHITE, R.E.O. (1996) ‘Perseverance’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

Mysticism

Mysticism was discussed in classes at both my undergrad (Columbia Bible College) and graduate degree (Canadian Baptist Seminary/Trinity Western University) levels.

Mysticism has never interested me much as I favour a more objective, rational, philosophical approach to religious studies, philosophy and of course personal faith and philosophy, which does include experience.

But on the other hand, I am not closed-minded in regard to the mystical.

From

Stanford Encyclopedia of Philosophy

Cited

'The term ‘mysticism,’ comes from the Greek μυω, meaning “to conceal.” In the Hellenistic world, ‘mystical’ referred to “secret” religious rituals. In early Christianity the term came to refer to “hidden” allegorical interpretations of Scriptures and to hidden presences, such as that of Jesus at the Eucharist. Only later did the term begin to denote “mystical theology,” which included direct experience of the divine (See Bouyer, 1981). Typically, mystics, theistic or not, see their mystical experience as part of a larger undertaking aimed at human transformation (See, for example, Teresa of Avila, Life, Chapter 19) and not as the terminus of their efforts. Thus, in general, ‘mysticism’ would best be thought of as a constellation of distinctive practices, discourses, texts, institutions, traditions, and experiences aimed at human transformation, variously defined in different traditions.'

April 4 2013 entry with some of this material

Mysticism from my PhD work

MPhil, Bangor University, 2003: The Problem of Evil: Anglican and Baptist Perspectives 

PhD, University of Wales, Trinity Saint David, Lampeter, 2010: Theodicy and Practical Theology

E.J. Tinsley (1999), notes although Christian mysticism is difficult to define, its main characteristics appear to be a sense of union and unity with God, God being experienced beyond time continuously, the experience between the believer and God is beyond mere subjectivity, joy is present, and lastly there is a sense of the presence of the transcendent God. Tinsley (1999: 387). Mysticism is an attempt through prayer and meditation to achieve a heightened union with God, and this mysticism is not only experiential, but a perceived actual experience with the transcendent God. Tinsley (1999: 388).

Earl E. Cairns (1981) explains that mysticism exists in three forms. Cairns (1981: 100-101).

First the epistemological type which emphasizes how persons come to know God. Cairns (1981: 100-101). With this approach spiritual intuition is crucial and more important than reason. Cairns (1981: 100-101). Second, the metaphysical type which postulates the absorbing of the spirit of a person into the divine being that takes place on occasion. Cairns (1981: 100-101). Third, the Biblical type which views mysticism as allowing the spiritual nature of an individual to relate to God through Christ, and the indwelling Holy Spirit. Cairns (1981: 100-101).

For one suffering with the problem of evil, an attempt at some type of mystic understanding with God would seem a reasonable thing to pursue. van der Ven (1993: 174). Biblical mysticism does not appear like a practice that would oppose a traditional Christian understanding, as long as the mystic does not place mystical interpretations in priority over those found through studying Scripture and theology. It would be quite natural for one suffering great evil to attempt, with God’s help, to harness a greater fellowship and mystical understanding of the God who is willingly allowing evil to befall that person.

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

TINSLEY, E.J. (1999) ‘Mysticism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, London, SCM Press Ltd.

VAN DER VEN, JOHANNES (1993) Practical Theology, Translated by Barbara Schultz, AC Kampen, Netherlands, Kok Pharos Publishing House.

VAN DER VEN, JOHANNES (1998) God Reinvented?, Leiden, Brill.

VAN DER VEN, JOHANNES (2005) ‘Theodicy Items and Scheme’, in a personal email from Johannes van der Ven, Nijmegen, Radboud University, Nijmegen.

VAN DER VEN, JOHANNES (2006a) ‘Dates of Nijmegen authors’, in a personal email from Johannes van der Ven, Nijmegen, Radboud University, Nijmegen.

VAN DER VEN, JOHANNES (2006b) ‘Symbols versus Models’, in a personal email from Johannes van der Ven, Nijmegen, Radboud University, Nijmegen.

VAN DER VEN, JOHANNES, PAUL VERMEER, AND ERIC VOSSEN (1996) ‘Learning Theodicy’, in Journal of Empirical Theology, Volume 9, pp. 67-85. Kampen, The Netherlands, Journal of Empirical Theology.

VAN DER VEN, JOHANNES AND ERIC VOSSEN (1996) Suffering: Why for God’s Sake? Grand Rapids, Eerdmans.