Sentimental theology: Theology matters and so does philosophy

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Sentimental theology: Theology matters and so does philosophy

Related archives 

Wednesday, May 30, 2007: The danger of sentimental theology 

Tuesday, July 01, 2008: The dangers of sentimental theology II

Friday, May 23, 2014: Methodology: Pattison and Woodward: 5-6 (PhD Edit) & Sentimental Theology Revisited 

Friday, April 19, 2019: Sentimental theology/philosophy 

Preface

Admittedly, some religious worldviews, accept the bible, but with differing non-orthodox, non-traditional, interpretations. However, biblical studies, theology (religious philosophy within the bible), philosophy of religion (religious philosophy outside the bible) are legitimate academic disciplines as are, for example, science, mathematics and psychology. Without being an intellectual snob, the general ignorance of religious studies in the western world, significantly negates the establishment of well-reasoned, rational, worldviews.

Sentimental theology/philosophy 

Scientifically and empirically, by use of the senses, it appears that human beings die and all that is left are physical remains. Some religions and religious persons believe in an existence of the human spirit that exists after death. In the media, and at funerals it is said sometimes that the person that has passed away has gone to a better place. This is speculative, assumed and hoped for, since the departed was usually and seemingly a good person, humanly speaking. 

To be clear, I am not trying to be uncaring, without compassion, or mean here. I am attempting to be reasonable and rational.

This appears to be sentimental theology, and by that I mean theology that is primarily driven by feelings, that is speculative and lacks a significant use of reason that can be supported by historically based religious revelation. It is not backed by documented, religious history. Please note, I am not stating that all theological speculation is lacking the significant use of reason. The naturalist can dismiss this sentimental theology on empirical grounds. If the Scripture is not considered, this type of approach may be more accurately described as sentimental philosophy. 

Simon Blackburn defines naturalism as generally a view that nothing resists explanation from methods of natural sciences. A naturalist will therefore, (in many cases, my add) be opposed to the concept of mind-body since it allows for the possible explanation of human mental capacity outside of science. Blackburn (1996: 255). 

Henry Clarence Thiessen explains that naturalists reject the idea of God and view nature as self-sufficient and self-explanatory. Thiessen (1956: 32). A Christian theist such as myself can reason that the person that has died was morally imperfect as we all are, was part of, and affected by, the problem of evil, did not receive direct communication from God normally, and likely not at any point, prior to death. From this there is not an obvious reason to realistically, and reasonably assume that a person that has passed away goes to a better place within a speculative theistic model which lacks historically based religious revelation. 

Within a speculative theistic model, I would reason that if a person lives an earthly temporal life apart from direct communication with God, within moral and ethical imperfection, then it is reasonable to assume that if God does grant everlasting life, it will not be some type of heaven in God’s presence, and therefore not necessarily a better place. Biblical Christianity is not dependent on sentimental theology. 

Millard Erickson writes that natural theology deduces that God can be understood objectively through nature, history, and human personality. Erickson (1994: 156). But, it should be stated that although natural theology can perhaps bring a person to a limited knowledge of God, it does not provide revealed information concerning salvation or everlasting life for human beings.

In a similar way, the study of philosophy of religion may produce true premises and a conclusion, for a logical, sound argument or just reasonable propositions, in regard to God and religion. But as it is outside of Scripture, it does not provide scriptural revelation that explains salvation. Erickson explains that Biblical revelation views God as taking the initiative to make himself known to followers. Erickson (1994: 198). This would be a more effective way than natural revelation as God reveals personal things about himself through his prophets, apostles, scribes, and of course Jesus Christ, who is both God and man. It can be reasoned that this revelation is documented in the Bible with persons that are historical and not mythological. 

Thiessen writes that God revealed himself in the history of ancient Israel. Thiessen (1956: 33). God is presented as personally appearing to chosen persons in the Hebrew Bible through dreams, visions and directly. Thiessen (1956: 34). Thiessen explains that miracles were also noted to occur within the Hebrew Bible, miracles being unusual events that were not a product of natural laws. Thiessen (1956: 35). 

The Hebrew Bible and New Testament present historical persons that experienced the supernatural God and supernatural occurrences. Some will accept the historicity of these persons, but deny the supernatural aspects of the Bible, but according to the New American Standard Bible presented by Charles Caldwell Ryrie and the Lockman Foundation, approximately 40 authors wrote the Biblical texts over a period of approximately 1600 years. Ryrie (1984: xv). Not all these persons knew each other and yet spoke of the same God that revealed himself progressively over time. 

The atoning work and resurrection of Christ was documented and discussed by several historical authors within the New Testament and through this work everlasting life is provided to followers of Christ. The book of Revelation describes the culminated Kingdom of God in Chapters 21-22. 

The New Testament provides information about the historical Jesus Christ and his followers in historical setting and this gives much more credibility for theology concerning the concept of life after death in the presence of God, than does sentimental theology which denies or twists the concepts of Scripture in order to fit some type of speculative theistic hope for everlasting life which is devoid of the significant use of reason and revelation. Without revelation that is legitimate, religious history, there is not convincing evidence for believing that God will provide a departed person with meaningful everlasting life, outside of revelation from God explaining by what means he would bring a person that has passed away into his presence forever, and/or place them in a better place. 

BARTH, KARL (193201968)(2010) Church Dogmatics, Vol. 4.3.1, Sections 69: The Doctrine of Reconciliation, Study Edition 27, London, T & T Clark. 

BARTH, KARL, G. W. BROMILEY and THOAMS F. TORRANCE, (1975) (2005) Church Dogmatics: The Doctrine of God. Vol. II/1, Edinburgh: T. & T. Clark, 1975. 168. Print. 

BARTH, KARL, G. W. BROMILEY and THOMAS F. TORRANCE, (1975) (2005) Church Dogmatics: The Doctrine of God. Vol. IV/3/1, §69.2 The Light of Life, Edinburgh: T. & T. Clark, 1975. 168. Print.

BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 2: God and Creation, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids.

BAVINCK, HERMAN (1918)(2006) Reformed Dogmatics Volume 3: Sin and Salvation in Christ, John Bolt (gen.ed.), Translated by John Vriend, Baker Academic, Grand Rapids

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

BOICE, JAMES, MONTGOMERY (1981) Foundations of the Christian Faith, Downers Grove, IVP Press.

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

DARROW, CLARENCE (1928)(1973) ‘The Myth of the Soul’, in The Forum, October, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press. 

DARROW, CLARENCE (1932)(1973) ‘The Delusion of Design and Purpose’, in The Story of My Life, October, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press. 

DUBRAY, C.A. (1911)(2007) ‘Naturalism’ in New Advent: Catholic Encyclopedia, New York, Robert Appleton Company.http://www.newadvent.org/cathen/10713a.htm 

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

HEIMBROCK, HANS-GUNTER (2005) ‘From Data to Theory: Elements of Methodology in Empirical Phenomenological Research in Practical Theology’ in International Journal of Practical Theology, Volume 9, December, Berlin, Walter D. Gruyter.http://xolopo.de/religionswissenschaften/data_theory_elements_met hodology_empirical_15063.html 

KRIKORIAN, K. (1944)(2007) (ed.), Naturalism and the Human Spirit, New York, Columbia University Press, in Stanford Encyclopedia of Philosophy, Stanford University.http://plato.stanford.edu/entries/naturalism/

MOLTMANN, JÜRGEN (1993) The Crucified God, Minneapolis, Fortress Press. 

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

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

OXFORD DICTIONARY OF SCIENCE (2010) Oxford, Oxford University Press.

PATTISON STEPHEN. (2000)(2007) ‘Some Straw for Bricks: A Basic Introduction to Theological Reflection' in Woodward, James and Stephen Pattison (eds.) The Blackwell Reader in Pastoral and Practical Theology, Oxford, Blackwell Publishing.

PETERS, KARL, E. (1992) ‘Empirical Theology in the Light of Science, in The Journal of Religion and Science, Volume 27 Issue 3 Page 297-325, September, Oxford, Zygon, Blackwell Publishing.http://www.blackwell-synergy.com/doi/abs/10.1111/j.1467- 9744.1992.tb01068.x 

RYRIE, CHARLES, CALDWELL (1984) The New American Standard Version Bible, Iowa Falls, Iowa, World Bible Publishers. 

SHEDD, WILLIAM G.T. (1874-1890)(1980) Dogmatic Theology, Volume 1, Nashville, Thomas Nelson Publishers. 

SHEDD, WILLIAM G.T. (1874-1890)(1980) Dogmatic Theology, Volume 2, Nashville, Thomas Nelson Publishers.

SIRE, JAME W (1975) The Universe Next Door, Downers Grove, Illinois, InterVarsity Press. 

THE ORTHODOX STUDY BIBLE, NEW TESTAMENT AND PSLAMS (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.

WHALE, J.S. (1958) Christian Doctrine, Glasgow, Fontana Books.

I know, I look like a 'crook'. I probably said goodbye to Mom, in this realm
for the last time, this afternoon. She is not alert as dementia has
taken its toll. Would sentimental theology/philosophy ultimately really solve
any problems here?

           

Monday Bullets: Another different kind of book to review?

Similar image of
the Zombie Red Skull
from Marvel Zombies

• Terrifying lead image courtesy J.C. Zombie...ZOM BIE: Edited for Blogger.. J.C. Zombie offered to buy me a belated birthday present, so I had him purchase me the paperback version of...

•  Final Events and the Secret Government Group on Demonic UFOs and the Afterlife (Paperback: August 25, 2010).

• Cited from Amazon below:

• For decades, stories of alien abductions, UFO encounters, flying saucer sightings, and Area 51 have led millions of people to believe that extraterrestrials are secretly among us. But what if those millions of people are all wrong? What if the UFO phenomenon has much darker and far more ominous origins? For four years, UFO authority Nick Redfern has been investigating the strange and terrifying world of a secret group within the U.S. Government known as the Collins Elite. The group believes that our purported alien visitors are, in reality, deceptive demons and fallen angels. They are the minions of Satan, who are reaping and enslaving our very souls, and paving the way for Armageddon and Judgment Day. In FINAL EVENTS you'll learn about the secret government files on occultists Aleister Crowley and Jack Parsons, and their connections to the UFO mystery; revelations of the demonic link to the famous "UFO crash" at Roswell, New Mexico, in 1947; the disclosure of government investigations into life-after-death and out-of-body experiences; and an examination of the satanic agenda behind alien abductions. FINAL EVENTS reveals the stark and horrific truths about UFOs that some in the government would rather keep secret.

• This book might provide another different kind of book to review for this website.

Amazon

Sunday Bullets: False Christianity

More Facebook wisdom from Pastor
David Pitman, Senior Pastor. Pastor Pitman of
 Addyston Baptist Church

•  One example: 2 Corinthians 11: 12-15 from the New American Standard Bible (NASB): 12 But what I am doing I will continue to do, so that I may cut off opportunity from those who desire an opportunity to be [e]regarded just as we are in the matter about which they are boasting. 13 For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. 14 No wonder, for even Satan disguises himself as an angel of light. 15 Therefore it is not surprising if his servants also disguise themselves as servants of righteousness, whose end will be according to their deeds. e 2 Corinthians 11:12 Lit found

• The Orthodox Study Bible using the New King James Version (NKJV) explains that in verse 14 'Satan imitates the Kingdom of God, telltale signs reveal his sham, such as nonapostolic doctrine'... (419). A different Jesus is preached (verse 4). Another telltale sign is a 'lucrative ministry' (verses 7-12) (419). Paul preached the gospel, free of charge (verse 7). (419).

• I am not opposed to types of reasonably paid ministry, as even Paul states in verse 9 that his needs were met from believers in Macedonia. (419).

• David J. A. Clines states (verse 15): 'They are servants of Satan in that the work of destruction and vilification they are doing is Satan's work.' (1409). 

• An aspect of these kinds of false apostles is attacking those true apostles in the New Testament era. In our present era, false teachers attacking true (but imperfect) teachers would be a similar comparison.

• With such religious teachers, often, black is white, and white is black. The truth is falsehood, and the falsehood is truth.

• I heed Clines' comments that a servant of Christ could do Satan's work. (1409).  A warning for us all in Christ.

• Indeed, as well, from a Reformed perspective,  in particular, God can also use the evil intents of persons for the greater good. (see The Bondage and Liberation of the Will and The Institutes of the Christian Religion)

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. 

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

CLINES, DAVID J. A. (1986) 2 Corinthians, The International Bible Commentary, Grand Rapids, Zondervan.

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

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Pantheism, Panentheism, The Trinity II: Non-exhaustive

Pantheism, Panentheism, The Trinity III: Briefly

Related archives

Sunday, April 01, 2012 Panentheism (PhD Edit)/iTunes Personally Evolving Toward Classical

Wednesday, August 10, 2016 The Trinity: Panentheism & Pantheism

Pantheism 

From Cambridge

Pantheism is the view that ‘God is identical with everything’ Martinich (1996: 556). Pantheism may be the result of tendencies, such as 'an intense religious spirit' and 'the belief that all reality is in some way united'.  Martinich (1996: 556). 'Spinoza is the most distinguished pantheist in Western philosophy. He argued that since substance is completely self-sufficient, and that only God is self-sufficient; God is the only substance. Martinich. (1996: 556).

Pantheism presents as a worldview that God is in everything and that God and the universe are one. Blackburn (1996: 276). Blackburn also documents that Benedictus de Spinoza (1632-1677) is noted for this view within Western philosophy.

From Spinoza 'Ethics' (1677)

Although each particular thing be conditioned by another particular thing to exist in a given way, yet the force whereby each particular thing perseveres in existing follows from the eternal necessity of God's nature. [ii.45] 

God is one, that is, only one substance can be granted in the universe. [I.14] 

Whatsoever is, is in God, and without God nothing can be, or be conceived. {I.15] 

God is the indwelling and not the transient cause of all things. All things which are, are in God. Besides God there can be no substance, that is, nothing in itself external to God. [I.17] 

Stanford Encyclopedia of Philosophy 

There is only an infinite substance (1P14), that is, there are no created substances. The infinite substance consists of infinite attributes (1D6). (Spinoza in Ethics) 

From Oxford

Scientifically 'substance', to use the term from Spinoza, such as time, space, matter and energy are considered finite having perhaps originated with a 'big bang'. With all due respect to my 'young earth' readers, this 'big bang theory' is a cosmological theory that all matter and energy in the universe originated from a state of enormous density and temperature 'that exploded at a finite moment in the past' where space and time came into existence. (Oxford Dictionary of Science: 85). According to the Oxford Dictionary of Science, the universe will eventually have a heat death. (386). When entropy is maximized and 'all large-scale samples of matter are at a uniform temperature.' (386). Future 'heat death' indicates a finite universe.

Biblical theology

Biblical theology would support a view that the physical universe such as time, space, matter and energy are created and maintained by God that is infinite and eternal. Genesis 1 appears to describe in religious, not scientific history, the origin of the material, physical universe. Theologically, the biblical revelation demonstrates God as having existed before the creation of all things, both material and the finite spiritual (Genesis 1, John 1, Colossians 1, as examples).

Philosophy of Religion

Cambridge opines that it is not obvious that theism requires a personal notion of God. (556). I can grant that it is not empirically, scientifically provable that a God exists, and therefore it is not empirically provable that a personal God exists. God is spirit: John 4: 24 and is therefore not provable by empirical means within the Christian worldview. A non-biblical, theistic, philosophy of religion points toward a first and primary cause of all things.

The finite comes from the infinite.

Therefore,  finite, time, space, matter, energy come from an infinite cause.

For clarity, I claim with internal and external reasonable (not absolute 100%) certainty that anything finite arises from a personal, infinite cause.

Saturday, February 04, 2017: Reasonable not absolute certainty required

Reasonable certainty is that internally and externally premises and conclusion (s) are consistent and not disproved by counter propositions and conclusions. Absolute 100% certainty belongs only to an infinite personalized entity with omnipotence and omniscience, that being God. 

Based on science, biblical theology and philosophy of religion I disagree with Spinoza that all substance is infinite. I also disagree with Spinoza that all substance is God.

Panentheism

Cambridge differentiates pantheism from panentheism as 'panentheism, the view that God is in all things. Just as water might saturate a sponge and in that way he is the entire sponge, but not identical with the sponge. God might be in everything without being identical with everything. Martinich (1996: 556).

David H. Nikkel (2003) defines panentheism as from the Greek meaning ‘all is in God’. Nikkel (2003: 1). Both God’s transcendence and immanence are accepted, as the world and matter is in God, and God is ‘all-encompassing with respect to being.’ Nikkel (2003: 1). 

Panentheism attempts to ‘avoid the pitfalls’ of traditional theism. Nikkel (2003: 1). God is prohibited from having a true and genuine relationship with matter and the universe because of traditional theistic views such as that God is immutable, impassible, and eternal and timeless. Nikkel (2003: 1). God is not eternal within this view. Panentheism is an intellectual compromise between traditional theism and pantheism. Kreeft and Tacelli (1994: 94). Within panentheism, God is more than just the material universe, as there is an unchanging aspect to God’s being and also a dynamic aspect to God as the divine being changes as matter and the universe do. Kreeft and Tacelli (1994: 94). 

From what I have stated, I do not believe in a finite, non-eternal God. Note this difference in panentheism from the eternal God of pantheism.

The Trinity

Within a trinitarian, biblical perspective, God as transcendent is beyond the finite, material universe. God is the first cause of all things and sustains all finite creation. God is not the vital force within his finite creation, but sustains and maintains it. 

God’s nature does not equate to any human nature, for example. The infinite God causes the finite without being finite (This is not contradicted by Jesus Christ, the Word of God taking finite human nature in the incarnation without ceasing to be infinite God). God is immanent within his creation, but his infinite, eternal nature is not mixed with finite nature of any kind. Deity and humanity, two natures, are also not mixed in the incarnation of Christ. 

The finite is not infinite. A finite thing is also not eternal. The finite cannot become infinite. The finite cannot become eternal. The finite, can possibly become everlasting. Finite attributes therefore cannot evolve into infinite attributes.

God in pantheism may be considered to be equal with a tree.

God in panentheism may be considered beyond the tree, but the vital force within it. 

In my traditional Christian theistic understanding, God is beyond a tree and sustains it, but is not the vital force within it. The vital force is scientifically, theologically and philosophically finite and is sustained by the infinite triune God. This is my example based on Erickson’s presentation. Erickson (1994: 303-307).

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

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

KREEFT, PETER and RONALD K. TACELLI (1994) Handbook of Christian Apologetics, Downers Grove, Illinois, InterVarsity Press. 

NIKKEL, DAVID H. (2003) ‘Panentheism’, in Encyclopedia of Science and Religion, MacMillan Reference USA, New York.

MARTINICH, A.P. (1999) ‘Pantheism’ in Robert Audi, (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

Oxford Dictionary of Science, (2010), Sixth Edition, Oxford, Oxford University Press.

SPINOZA, BENEDICT D (Baruch), (1677)(2014) Ethics, translated by RHM Elwes, Createspace Independent Publishing Platform, United States. 

Stanford Encyclopedia of Philosophy 

Spinoza’s Works 

Spinoza Opera, edited by Carl Gebhardt, 5 volumes (Heidelberg: Carl Winters, 1925, 1972 [volume 5, 1987]). Abbreviated in SEP entry as G. Note: A new critical edition of Spinoza’s writings is now being prepared by the Groupe de recherches spinoziste; this will eventually replace Gebhardt. As of July 2012, three volumes have appeared: Tractatus Theologico-Politicus, Tractatus Politicus, and Premiers écrits, all published by Presses Universitaires de France. 

Spinoza, Benedictus, The Collected Writings of Spinoza, 2 vols., Edwin Curley, translator (Princeton: Princeton University Press, vol. 1: 1985; vol. 2: 2016). The Ethics is in vol. 1; the Theological Political Treatise is in vol. 2. 

Spinoza, Theological-Political Treatise, Samuel Shirley, translator, second edition (Indianapolis: Hackett Publishing, 2001). Abbreviated in SEP entry as S. 

Spinoza, The Letters, Samuel Shirley, translator (Indianapolis: Hackett Publishing, 1995).