Brain wipe?

Conway Castle, Wales 2001

From

MPhil

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

Statement thirty-nine: This statement stated: Christians are less affected by the problem of evil than non-Christians.

I think this is a tricky statement. I believe, in many ways, Christians are as affected by evil as non-Christian, for example by natural evils. However, on the other hand, a moral life of trusting in God does keep one away from certain evils. Proverbs 9 states that years will be added to a person’s life if they are wise and follow God. This is a general principle and, of course, some wise Christians die young, but I believe that a moral life tends to keep one away from immoral people and lifestyle choices which lead to all kinds of evil. With Anglicans 2% agreed with the statement, with 6% not certain, and 92% disagreed. With the Baptist denomination, 14% agreed, with 8% being not certain, and 78% being in disagreement.

Statement forty: The last statement stated: Eventually the Kingdom of God will be completely free from any evil.

I would contend that Revelation 21-22 describes a Kingdom of God free from evil. I believe that the work of Christ beginning with his death and resurrection will culminate with this Kingdom. With Anglicans, 78% agreed, 14% were not certain, and 8% disagreed. With the Baptists, 94% agreed, with 6% being not certain.

From

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

I deduce that since Revelation 21:4 describes a new creation free from death and suffering, that whatever the figurative nature of this portion of Revelation (20-22), a finalized state free from human rebellion is going to be established.

January 9 2020

Concerning Revelation 21: 4, where it states that there shall be no more death, and no suffering:

Revelation 21:3-4 New American Standard Bible (NASB)

3 And I heard a loud voice from the throne, saying, “Behold, the tabernacle of God is among men, and He will [a]dwell among them, and they shall be His people, and God Himself will be among them[b], 4 and He will wipe away every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away.” Footnotes: Revelation 21:3 Or tabernacle Revelation 21:3 One early ms reads, and be their God

Pastor Courson states in his often cited (and very helpful) commentary used on this website, in regard to the non-believers, (paraphrased) that they will not come to mind (Isaiah 65: 17) in the Kingdom of God. Courson (1789). Isaiah 65: 17 from the New American Standard Bible: "For behold, I create new heavens and a new earth; And the former things will not be remembered or come to mind.

Courson reasons this means 'we will not have memory of those who aren't there.' Courson (1789).

I do not agree. (Non-exhaustive)

1) The language from Isaiah and Revelation in regards to new heavens (Isaiah), new heaven (Revelation) and new earth is using degrees of literalness. Indeed, there will be a new creation, but not necessarily described in plain literal language. Apocalyptic literature is well-known for the considerable use of less than plan literal language. Quote: 'Interpreters understand these figures with varying degrees of literalness.' Mounce (369).

2) My academic background with four academic degrees and website work informs me to hold to compatibilism. God's sovereignty is compatible with limited human free will, as opposed to incompatibilist, libertarian free will, where there is significantly limited or no compatibility. As with compatibilism there are various forms of incompatibilism.

Resurrected (Revelation 21-22, 1 Corinthians 15), regenerated (John 3 Titus 3) humanity in Jesus Christ will have greater spiritual knowledge and maturity than did fallen humanity.

As opposed to the 'brain wipe', I theologically propose that each believer will have a significant, mature understanding of the location and existence of the unregenerate and accept both God's nature and will and the nature and will of the unregenerate in the matter.  In my compatibilistic approach those outside of the Kingdom are without force or coercion, post-mortem, permitted to exist within their sinful human nature and choices and continue to reject God's gospel.

Those in Jesus Christ can remember the previous fallen realm and people within it, but shall not dwell on it.

For me a 'brain wipe' theology works against my Reformed theology and the sanctification work God does in the believer which does assist the Christian to see evil and problems of evil from God's holy perspective. Far superior to the understanding of evil that came to Adam and Eve (and humanity) through the fall. Human goodness in this present realm is tainted and as it is not perfect goodness, it is evil. Largely the cause of many problems of evil.

Mark 10:18

New American Standard Bible (NASB) 18 And Jesus said to him, “Why do you call Me good? No one is good except God alone.

Luke 18: 19

New American Standard Bible And Jesus said to him, "Why do you call Me good? No one is good except God alone.

In contrast to fallen humanity, regenerated, post-mortem, resurrected believers will understand evil in significant spiritual maturity, and reject it everlastingly.

No need for a 'brain wipe'.

COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville.

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

John 3: 19-20 -- Darkness continued

tourradardotsouthoffrance

Monday, April 22, 2019 The Orthodox Study Bible: John 3: 19-20

From above I stated last year...

From the New American Standard Bible (NASB):

19 This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. 20 For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed.

From Strong's: 4655 for darkness in John 3: 19. (88). σκότος

Strong's page 88

Bauer explains that here is this context, darkness can be understood as 'religious and moral darkness, of darkening by sin, of the state of unbelievers and of the godless.' (757-758).

From my Reformed perspective, the corrupted, fallen nature of humanity (Genesis 3, Romans) prohibits a person in darkness from embracing the light to the point of salvation.

New American Standard Bible

Romans 5:10 10 For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved [a]by His life. Footnotes: [a] Romans 5:10

Colossians 1: 21-24 21 And although you were formerly alienated and hostile in mind, engaged in evil deeds, 22 yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach— 23 if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul, was made a minister. 

Human beings as enemies of God and being alienated from God with a hostile mind (s), in my opinion cancels out theology/philosophy of person's simply responding to the offer of salvation using libertarian free will (incompatibilism). In contrast, God, through the Holy Spirit, regenerates the persons (Titus 3, or same makes born again John 3) applying the atonement and resurrection work of Jesus Christ to those persons that simultaneously embrace, as secondary cause, with limited free will, what God has caused, choosing them (Ephesians 1-2) (compatibilism). This is neither libertarian free will, nor divine force of coercion.
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January 8 2020 

Again from the NASB

19 This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. 20 For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed.

As from the New Testament, human beings love darkness (evil) as opposed to the Light from the triune God (God the Father, God the Son, God the Holy Spirit) (good).

They embrace evil deeds, but these deeds can be exposed by the Light.

God the Son, Jesus Christ is the Light here. But, theologically, God's gospel and truth is also 'light.'

In his John commentary, David J. Ellis writes concerning 3: 19...'Christ as the world's true Light shows men what they essentially are.' Ellis (1239)

Here in my theological opinion, is a biblical reason why many non-believers have little or no interest in biblical studies, religious studies and theology, because any study risks his/her worldview and resulting choices, acts and actions being exposed as evil and sinful.

There are also others that reject the gospel and the atoning and resurrection work of Jesus Christ by embracing counter premises and conclusions in contrast to what are the more evidentially clear biblical interpretations, and therefore support counter premises and conclusions, within biblical studies, religious studies and theology. This group would include some critics and scholars.

Based on New Testament theological concepts, human sinful nature (and demonic influences on humanity) is multifaceted. Disbelief in the biblical God occurs with both a human refusal to significantly study the bible, religion and theology, and disbelief occurs with some that study at various significant levels, but disagree.

I am using John 3 for a theological base with article. As for living in the democratic western world, I certainly support the rights of those to be non-Christians and am not hostile or unfriendly towards non-Christians. I am not being combative.

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

ELLIS, DAVID J. (1986) 'John' in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan.

STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company.

Related links

Wednesday, June 05, 2019 Darkness: But not black and white

Monday, June 03, 2019 Darkness and lack of belief

The Orthodox Study Bible: Amen

The Orthodox Study Bible: Amen

Preface

This article originally published on Blogger, 20200104, revised on Blogger 20250809.

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee. 

This text review continues...

From the Glossary and Reverend John W. Morris, PhD

Amen

"So be it" in Hebrew. Amen is said or sung at the close of a prayer or hymn, showing the agreement of the people to what has been said (Deut. 27:15-26; 1 Cor. 14:16). (793).

In my view, this entry within that Orthodoxy text, explains the biblical definition, but also how the use of 'amen' fits within the practice and tradition of the Orthodox Church.

The Hebrew from Strong page 16; the Greek from Strong page 10.

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Using the 1 Corinthians 14: 16 example, listed by the Orthodox Study Bible, from the Courson commentary:

"Amen' is one of the two words understood by every believer in every culture--the other is "Alleluia." Courson (1082).

Why should we say Amen? "Amen" literally means "So be it." (1082).

The Corinthians said 'amen' after prayers. (1082). Courson explains (paraphrased) that the Church should agree on prayer. (1082). Hopefully, being in agreement in prayer through the God the Holy Spirit will lead the Church (and each individual Christian church that prays together) to reasonable, theological, certainty in prayer. There should be a reasonable, theological, certainty when praying that God's will shall be done, as in 'so be it'.

From the Browning, Oxford Dictionary, he explains that 'amen' in Hebrew means 'certainly'. Browning (14). The statement identifies the Church with the preceding prayer, and also notes 1 Corinthians 14: 16 as example (14). The Hebrews connects to ideas of truthfulness and steadfastness (14).

These concepts are transferred from the Hebrew Bible to the New Testament. 

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Bible Hub New Testament Greek links 

281. amén

543. amen 

539. aman

Cited

'amén: Amen, truly, verily 

Original Word: ἀμήν'

Cited 

'Strong's Exhaustive Concordance amen, verily. 

Of Hebrew origin ('amen); properly, firm, i.e. (figuratively) trustworthy; adverbially, surely (often as interjection, so be it) -- amen, verily.' 

Cited 

'amen: Amen Original Word: אָמֵן'

'Strong's Exhaustive Concordance 

Amen, so be it, truth

From 'aman; sure; abstract, faithfulness; adverb, truly -- Amen, so be it, truth.'

Cited

'aman: To confirm, support, believe, trust, be faithful 

Original Word: אָמַן'

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Reflections

Stating 'amen' at the end of a prayer, should be done in a trustworthy manner. The prayer should seek the will of the triune God. To pray and expect the request (s) within a prayer, will surely be done and/or will certainly be done, and therefore, so be it, is to be asking of God. There is no guaranteed result (s), unless the prayer is within the perfect will, or at least, the permissible will of God. 'Amen' is not a magical ending of a prayer in order to seal its successful outcome, rather it is stating that the prayer should be answered with a positive outcome, if the contents of the prayer are also within the true will of God. This whether it is something God directly wills in divine, perfect will, or something God indirectly allows in divine, permissible will. The Orthodox text stated that 'amen' showed the 'agreement' of the people to what has been said. I reason that the idea of agreement is sound theology, when the prayer is within God's true will.

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BLOESCH, D.G. (1996) ‘Prayer’ in Walter A. Elwell (ed.) Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

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

COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville.

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

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.

RICHARDSON, ALAN (1999) ‘Prayer, Theology of’ in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, London, SCM Press Ltd.

STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company.

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee.

 

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

The developing world

MPhil

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

Statement thirty-eight: This statement stated: Evil is greater in the developing world. I am in agreement with the majority of responders with this statement. I think that evil is comparably great in the west, but often takes place in more subtle forms which are not as apparent as mass starvation for example. With the Anglican denomination, 2% were in agreement, with 10% being not certain, and 88% disagreeing. With the Baptist group, 2% agreed, with 20% being not certain, and 78% disagreeing.

From

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

Western Christians need to examine the side they are on in many of the world’s social struggles, particularly in regard to the third world. Brown (1984: 160-161). Anderson (2001: 181). The third world is also known as the developing world. In my mind there is a danger that Christianity, whether conservative or liberal, becomes overly influenced by cultures where it exists. Christian thought must stay true to Biblical and theological principles at the expense of being led astray by societal movements that later in history may be deemed to have been corrupt. Any historical corruption of the Christian Church is, in the end, a poor witness of Christ and the gospel and weakens the credibility of Christian ministry in the minds of many critics. Anderson reasons the Church needs to repent for wrong doing in its existence. Anderson (2001: 180-181).

ANDERSON, RAY S. (2001) The Shape of Practical Theology, Downers Grove, Illinois, InterVarsity Press.

BROWN, ROBERT MCAFEE (1984) Unexpected News, Philadelphia, The Westminster Press. 

GEBARA, IVONE (2002) Out of the Depths, Translated by Ann Patrick Ware, Minneapolis, Fortress Press.

September 11 2015: Brown and the Developing World

January 1 2020

Quote

Statement thirty-eight: This statement stated: Evil is greater in the developing world.

In my mind, in 2002-2003, when I was preparing these statements, several of the questions really had no definitive right or wrong answer. This is such a question, but I was academically required to present questionnaires and surveys for the sake of thesis originality. The questions from both my MPhil and PhD theses questionnaires did allow for significantly theological reflection for myself and the readers, however.

Facebook: Granville Street, Vancouver, documented as 1901.