Augustine: Brief on Atonement & Resurrection (PhD Edit)

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Merry Christmas

Christmas and Christmas season, is not theologically about celebrating the literal calendar day of the birth of Christ. As in celebrating a friend or family member's birthday.

Rather similarly, as with Easter and the death of Christ, Christmas is celebrating the birth of Christ because of his atoning work and resurrection associated with his Gospel ministry and first advent.

A second advent to culminate the Gospel work and leading to the resurrection of believers (1 Corinthians 15) and the New Heaven and New Earth (Revelation 21-22). There is also judgement for humanity in and out of Christ (Revelation 20, 2 Corinthians 5).

Augustine notes that in Adam’s first sin all of humanity died. Augustine deduces Adam, who he believed was the first man as a Biblical position, sinned and therefore the fall took place that corrupted humanity and enslaved all of Adam’s biological descendents to sin. Augustine (398-399)(1992: 197). He describes a literal fall and corruption of humanity that led to the literal problem of evil. Augustine (426)(1958: 254-255).

This connects to Romans 5, as Christ is the second and last Adam.

Augustine assumed God to be perfectly good and that everything God created, including the nature of rational beings, to be perfectly good in origin. It was Augustine’s belief that due to wrong choices made by humanity the race was fallen. Augustine (388-395)(1964: 3, 116-117).

There is a debate on whether Augustine was an incompatibilist or a compatibilist. I reason he seems unclear in his writings, but to be fair he does not translate well. He probably should be in the incompatibilist camp as even though he supports a strong view of the sovereignty of God, he still holds to libertarian free will of a sort.

I would add to his statement, 'It was Augustine’s belief that due to wrong choices made by humanity the race was fallen.' As God is the first cause Biblically and theologically (Genesis 1) and can be reasoned from a theistic perspective to be the first cause philosophically, God caused the fall as well. Not as in force or coercion of Adam and Eve, but in willing it to take place. This is so even if he as sovereign, infinite and omnipotent merely allows the fall.

And I reason his involvement was far more than simply allowing.

He was committed to the course of action as the Gospel was eternally intended as the remedy. The atoning and resurrection work of Christ.

Augustine understood humanity as losing its dominion over creation, and that dominion has been awarded substantially to Satan who he calls the prince of this world. Augustine (388-395)(1964: 111). Augustine thought if God had created creatures that only did right actions, then these creatures would not have the option to commit wrong actions against God’s will. Thus their obedience to God would be meaningless and not truly righteous or, to Augustine, worthy of membership in the Kingdom of God. Augustine (388-395)(1964: 36).

I reason God could create significantly free physical creatures that would worship God and not fall.

The angels that did not fall I reason are significantly free and worship God, yet are immaterial.

If God can create immaterial as such, he can material.

Why did God will humanity to take the course of the fall? As I just noted, the atoning and resurrection work of Christ was intended as remedy and this was the sort of humanity he want to develop, or even evolve in a theological sense.

Person's with a mature, experienced knowledge of evil, suffering and salvation.

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). He reasoned the resurrection would save believers from everlasting death. Augustine (400-416)(1987)(2004: Book 4: Chapter 13: 11).

Christmas season and the atoning and resurrection work of Christ is therefore more of a spiritual, objective celebration of theological truths, spiritual truths. There is not a guarantee of a happy Christmas time or life, or a significantly fulfilling life, as it is a fallen world, but there is the triune God to pray to even in times of suffering.

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.

Happy little tree, not enough for a huge family,
but sufficient for our condo.

Lake Geneva-Earth The Incredible Planet

I just found this in my mailbox. The only item that did not go directly into the trash mail bin our complex features. I post this as Hon's I assume has excellent food, is in Coquitlam and is claiming free delivery for those of us in Maple Ridge,
which is a thirty-minute drive away in decent traffic. Maybe twenty minutes at a good time.  I can just hear the (fictional) guarantee in a Chinese accent: 'We guarantee your order in fifteen minutes or free!'  Call me skeptical about the free delivery to Maple Ditch... Marketing error? I can see easily waiting an hour for delivery.

Brief On Bigotry

Earth The Incredible Planet

Burma-Awesome Photos

Earth The Incredible Planet

Neither my Oxford or Cambridge philosophy texts had a formal philosophical definition of bigotry, bigot and related.

However, I reason the 'The Concise Oxford Dictionary' will suffice here.

Bigot: An obstinate and intolerant believer in a religion, political theory etc., bigotry from the 16th c French, origin unknown.

Bigoted: Unreasonably prejudiced and intolerant. Oxford (1995: 125).

Bigotry in philosophical terms then would be a stubborn and intolerant belief in a certain philosophy and worldview and an unreasonable rejection of and opposition to a different, religion, political view, philosophy and worldview.

If one can hold to a religion and/or philosophy without being stubborn and intolerant of evidence and potential facts from for example, theology, philosophy and science that may or may not oppose and contradict his/her views, it is not bigotry.

A key is a reasonably objective evaluation, even if an emotionally charged view is held.

An overly-emotionally charged position can lead to a very subjective view, lacking objectivity.

It can lead to a hateful view.

Therefore, intellectual and philosophical disagreement with a different philosophy and worldview is not necessarily bigotry.

Concise Oxford Dictionary (1995), Oxford, Clarendon Press.

Roman Catholic Theologian Alan Schreck With Views (PhD Edit)

Notre Dame de Paris-trekearth

Preface

Moving on from the previously controversial post on Genesis, also from my PhD work, I wish to thank all those that read and commented, including those on Facebook. Now to perhaps another controversial topic in Christians circles, the Roman Catholic Church.

I found Roman Catholic Theologian, Alan Schreck quite useful academically, and have relied on Roman Catholic scholarship a fair amount in my academic work, on and offline, even with my somewhat different Reformed views.

Cheers, Russ

Tradition

Roman Catholic theologian Alan Schreck states his Church agrees that the Bible is the inspired word of God,[1] but does not believe that the Bible is the only source of Revelation and spiritual guidance for Christians.[2] A dividing point between Protestants and Catholics comes with Schreck’s idea that God within Catholic thought continues to select certain individuals that teach with God’s authority through the Holy Spirit.[3] Protestant and those within the Reformed camp have, at times throughout history disagreed, with the Biblical and theological interpretations of certain Roman Catholic leaders, in particular the Pope,[4] believed to be inspired by the Holy Spirit.[5]

Trinity

Alan Schreck demonstrates the Catholic view is quite similar to Reformed on this issue as he explains it is a central belief of his Church,[6] and that the early Church comprised the word Trinity from the Biblical idea for the one God consisting of three equal and distinct divine persons.[7]  

Baptismal Regeneration

Concerning the idea of baptismal regeneration, Schreck explains that Roman Catholics view infant baptism ‘as normally the first step in accepting God’s salvation.’[8] He admits that the New Testament does not explicitly state whether or not infants or children were baptized,[9] but it is possible they were as ‘whole households’ are mentioned in the New Testament as receiving baptism.[10] He reasons that there is no solid evidence that before the third century infants and children were baptized in the Church,[11] but by the fifth century this practice was universal in the Church.[12] The theological hope with the practice of infant baptism is that the initial stages of regeneration have taken place through the faith of the parents,[13] as Schreck notes ‘Jesus does respond in this way when infants and children are baptized.’[14]  In the baptism process it is Christ that saves, and therefore salvation is not merited.[15]  Whale reasons infant baptism demonstrates that Christ did something for a person, without waiting for human approval.[16]  Rebaptism[17] would never be needed as although baptized Roman Catholics can turn from the faith, if they do turn back to Christ the initial baptism is sufficient.[18] The sacrament of infant baptism is one of the ‘foundational stones of Church.’[19]

Klein, Blomberg and Hubbard reason it is not Biblically clear what type of baptism should be practiced.[20] Infant baptism is not taught in Scripture directly,[21] and therefore it can be deduced the same could be stated for the associated concepts of baptismal regeneration with Roman Catholics and Eastern Orthodox Churches. However, legitimate theological inference leads to concepts of infant baptism,[22] and so there are also historical arguments for baptismal regeneration within the Christian community which includes Catholic,[23]  Eastern Orthodox, and even in some cases Presbyterian, Lutheran and Episcopal.

BROMILEY, G.W. (1996) ‘Baptism, Infant’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

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

KLEIN, WILLIAM W., CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing. 

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

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

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[1] Schreck (1984: 41). 

[2] Schreck (1984: 42). Strictly speaking as noted, those in Reformed theology do trust in non-Biblical truths for spiritual guidance.  Calvin admitted this in the context of Scripture and tradition.  Calvin (1543)(1996: 64). I should also add that any reliance on philosophy and philosophy of religion is not strictly Biblical and I and many Reformed scholars look to philosophy for truth.  

[3] Schreck (1984: 42). 

[4] Calvin explains, within The Bondage and Liberation of the Will, his opinion that at that point in history the Papacy was beyond Reform.  Calvin (1543)(1996: 17).

[5] Schreck (1984: 42). 

[6] Schreck (1984: 14). 

[7] Schreck (1984: 14).

[8] Schreck (1984: 124). 

[9] Schreck (1984: 126). 

[10] Schreck (1984: 126).  

[11] Schreck (1984: 127).  G.W. Bromiley writes that Irenaeus (ca. 130-ca. 200) and Origen (ca. 185-ca. 254) were Church Fathers that could be traced back to the Apostles, and these men practiced infant baptism. Bromiley (1999: 116).  If Irenaeus did practice infant baptism, this would trace the practice to the second century.

[12] Schreck (1984: 127). 

[13] Schreck (1984: 128). 

[14] Schreck (1984: 128). 

[15] Schreck (1984: 128). 

[16] Whale (1958: 158).

[17] Or Believer’s Baptism as it is known within Baptist and Anabaptist theology.

[18] Schreck (1984: 129). 

[19] Whale (1958: 158). Whale does not view infant baptism as mere dedication or as a rite effecting regeneration and so his position is not identical to Schreck’s, although he does support the sacrament being practiced.

[20] Klein, Blomberg, and Hubbard (1993: 140).

[21] Klein, Blomberg, and Hubbard (1993: 140).

[22] Klein, Blomberg, and Hubbard (1993: 140).

[23] Schreck (1984: 124).  

Genesis (PhD Edit)

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Genesis (PhD Edit)

Preface

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

Saturday, September 19, 2020: PhD Full Version PDF: Theodicy and Practical Theology 2010, Wales TSD

20131212

A former Pastor of mine asked me if I had studied Genesis much. I do not claim to be a scholar of the Hebrew Bible and Old Testament, but was required to do some study on Genesis for my PhD thesis at the University of Wales.

This was quite educational although admittedly limited as the PhD focus was theodicy, problems of evil, freewill, determinism and the nature of God, for which I do have expertise. 

I still very much hold to that neither Genesis nor any part of Scripture is myth, but as with Revelation, for example, was impressed upon, even by evangelical, conservative writers that the type of language used is crucial. 

Note, as with all my PhD writing, but in particular work of a controversial nature such as Genesis, I, as a moderate conservative of the Reformed tradition was forced to if I wished to pass, acknowledge many of the academic traditions of liberal Christianity. To not do so would be to be labelled an uneducated fundamentalist. This in my case is obviously false. An issue I came across with my first appointment at Manchester. I eventually earned my degrees at Wales. Technical acknowledgment and stating something is plausible and possible does not mean I hold to that view. 

Genesis (PhD Edit)

Contrary to the Reformed theological position taken in my PhD thesis, many secular and Biblical scholars from mainline denominations, view the Biblical story of the fall as likely fiction. Many liberal Christian apologists do not believe in a literal fall of humanity. Adam and Eve have been relegated to the realm of mythology. 

Terence E. Fretheim (1994) of Luther Northwestern Theological Seminary, is not dogmatic[1] but appears to favour the idea that the fall is metaphorical in Genesis 3.[2]  He does not think a traditional, conservative view of a single human fall into sin is supported by the Genesis text[3] which is filled with metaphorical, symbolic language.[4]  He does, however, believe the Genesis text is providing a general, but not specifically literal, idea of how sin and evil became part of the cosmos.[5]  Fretheim raises a very important point in whether or not a scholar looks at the fall story in Genesis as fiction, or non-fiction, the metaphorical and symbolic use of words and concepts used within should not be ignored.[6]  

William Sanford La Sor, David Allan Hubbard, and Fredric William Bush (1987) from what I deduced was a moderate conservative, evangelical position, reason the author of Genesis is writing as an artist and storyteller who uses literary device.[7]  They point out it is imperative to distinguish which literary device is being used within the text of Genesis.[8]  

I would deduce that since Genesis 3 describes this event, it is plausible a literal Adam and Eve were initially morally perfect without sin and eventually fell in corruption.  It is also possible that the somewhat metaphorical language of Genesis[9] allows for the Adam and Eve story to be describing a fall from God’s plan for humanity in general, and not specifically two initial persons.[10] Not my view, but possible in the context of British, secular academia within a broad concept of cultural Christianity. 

I accept that when in Genesis 1:26, God is said to have created humanity in his image and likeness,[11] that this was part of their original nature.[12]   H.L. Ellison (1986) explains that in the beginning human beings were made in God’s image and likeness[13] in order that they could have dominion over animal creation and have communion with God.[14]   If a literal explanation of Genesis 1:26 is accepted[15] then it seems plausible that both the image and likeness of God were given to humanity from the start, and I lean towards this understanding.[16]  

Since scholars such as Fretheim, La Sor, Hubbard, and Bush explain that Genesis is written with the use of metaphorical language in parts, an interpretation such as John Hick’s with Soul making and building, that is not literal in regard to the image and likeness of God, is an intellectual possibility.[17]   

But not my Reformed position.   

Erickson thinks that Irenaeus views the image of God as being human resemblance to the creator with reason and will,[18] and the likeness of God was the moral qualities of their maker.[19]  This is a reasonable understanding of Irenaeus’ view,[20] but even if this separation between image and likeness is accepted, it is plausible that the image and likeness occur in persons simultaneously.[21]  I would therefore theorize that original human spiritual immaturity was not due to humanity lacking a likeness to God.[22]  Rather, original people could have been created morally perfect within what Hick calls an Augustinian model.[23]  I subscribe to a Reformed, Calvinistic sovereignty model, and I have explained throughout my PhD thesis that Augustinian and Calvinistic models and traditions are similar but not identical.  These persons lacked the experience to properly understand and comprehend the results of disobeying God and the sort of life that would occur because of that rebellion.  The first human beings may have had little understanding of the idea that their very nature would change if they disobeyed God.  Within an Augustinian or Calvinistic perspective it seems plausible humanity’s likeness to God was insufficient after, but not before, the fall as they were no longer in perfect moral communion with their God.[24] 

Victor P. Hamilton in Handbook on the Pentateuch  notes three possible reasons for the writer of Genesis using these terms together: (1) The terms image and likeness may be interchangeable, in other words synonyms for each other. (2) The word likeness may modify the word image.  This is done to avoid the idea that man is an exact copy of God. (3) The term likeness amplifies the term image as human beings are not simply representative of God, but representational.  Hamilton (1988: 26-27). 

Comment from Facebook: 20131212

Edited

Even in light of some degree of literal assumption, I admit, while I was studying the fall for my PhD, I never found any evidence or argument that was Biblically based or related that made me think that Adam and Eve were not literal in Scripture, as in myth. The story does contain it appears figurative literal language in Genesis 3 (14-15) as in the serpent 'on your belly shall you go' (14) New American Standard Bible (NASB). Presumed to be Satan and spirit in nature, it is very doubtful the entity crawls. Perhaps this is figurative language for Satan, the serpent, being cast in the human realm and related earthly realm, in some sense. But issues such as this still would not make Genesis 1-3 myth. It is still religious history within the Hebrew Bible. 

I did have a Professor at Columbia Bible College that speculated that God could have created humans more than once, perhaps explaining different races and therefore he speculated different falls. In other words, the human beings created in Genesis 1 could theoretically have been other than Adam and Eve or other than just Adam and Eve.

But, a view of progressive revelation via teaching at Columbia Bible College, I hold to, is key. There is progressive revelation from the Old Testament to the New Testament. An historically literal, Adam's sin, corruption and fall in Romans 5, absolutely ties into the Gospel message and the applied atoning, justification work of Jesus Christ, and ultimate resurrection within the culminated Kingdom of God, for those in him. With increasing study especially the PhD, what I was made more aware of and this is probably my ex-pastor's issue, is being very aware of the type of language being used whether poetry or prose.

Roman 5: 12-14, 17

New American Standard Bible (NASB)

12 Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all mankind, because all sinned— 13 for [h]until the Law sin was in the world, but sin is not [i]counted against anyone when there is no law. 14 Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the [j]violation committed by Adam, who is a[k]type of Him who was to come. 

h Romans 5:13 Or until law 

i Romans 5:13 Lit credited to 

j Romans 5:14 I.e., of God’s command 

k Romans 5:14 Or foreshadowing

17 For if by the offense of the one, death reigned through the one, much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the One, Jesus Christ.

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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.

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

ELLISON, H.L. (1986) ‘Genesis’, in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan. 

FRETHEIM, TERENCE E. (1994) ‘Is Genesis 3 a Fall Story?’, in Word and World, Luther Seminary, pp. 144-153. Saint Paul, Luther Seminary. 

HAMILTON, VICTOR P. (1988) Handbook on the Pentateuch, Grand Rapids, Baker Book House. 

LA SOR, WILLIAM SANFORD, DAVID ALLAN HUBBARD, AND FREDERIC WILLIAM BUSH. (1987) Old Testament Survey, Grand Rapids, William B. Eerdmans Publishing Company.  

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[1] Fretheim (1994: 152).

[2] Fretheim (1994: 152).

[3] Fretheim (1994: 152).

[4] Fretheim (1994: 153).

[5] Fretheim (1994: 153).

[6] Fretheim (1994: 153).

[7] La Sor, Hubbard, and Bush (1987: 72).

[8] La Sor, Hubbard, and Bush (1987: 72).

[9] Fretheim (1994: 152).

[10] Fretheim (1994: 153).

[11] Hamilton (1982: 26-27).

[12] Hamilton (1982: 26-27).

[13] Ellison (1986: 115).  Hamilton (1982: 26-27).

[14] Ellison (1986: 115). 

[15] Hamilton (1982: 26-27).

[16] Ellison (1986: 115).  Hamilton (1982: 26-27).

[17] Fretheim (1994: 153).  La Sor, Hubbard, and Bush (1987: 72).

[18] Erickson (1994: 500-501).

[19] Erickson (1994: 500-501).

[20] Erickson (1994: 500-501). 

[21] Erickson (1994: 500-501).

[22] Hamilton (1982: 26-27).  Ellison (1986: 115). 

[23] Hick (1970: 121-131).

[24] Augustine (388-395)(1964: 3).  Augustine (421)(1998: Chapter 13:  8).  Calvin (1539)(1998: Book II, Chapter 2, 7).  Calvin (1543)(1996: 69).