Peace (PhD Edit)

Highlighted key excerpts mentioning peace within my PhD. Theodicy and Practical Theology, The University of Wales, Trinity Saint David, Lampeter (2010).

Brightman the finite God and peace

Brightman reasons that God is not fixed but is still growing and expanding. God is therefore finite for Brightman. Brightman (1930: 94). He questions traditional concepts that God is a metaphysical unity that is perfectly at peace with self, as in no struggle, instead God may not be so separate from the physical world and the struggles that go with it. Brightman (1930: 94). Brightman reasons there are struggles within the divine being and God has genuine problems to deal with in the physical realm as a finite and limited God. Brightman (1930: 94). The expansion of God means he must lack some knowledge and power, and this view contradicts those within theology that place a strong emphasis on God’s sovereignty, as does Calvinism and Reformed theology.

The infinite biblical God

I view the finite God as logically possible but would still leave the need for the infinite first cause. Ultimately, I reason that even if human beings were created by a finite God, the ultimate first cause is the one that human beings should ultimately appeal to as this being could overrule the lesser deity. I would make any appeal for everlasting life to the most powerful good being in existence. The infinite God is a more reasonable and certain source of peace than a finite one.

Weber explains that only God could bring peace to God and humanity, and this takes place through Christ. Weber (1955)(1981: 383). Christ stood completely with human beings and yet was God. Weber (1955)(1981: 383). Bonhoeffer deduces that Christ transforms the mortal agony of his martyrs by granting them peace in his assured presence. Bonhoeffer (1937)(1963: 101). This type of sacrifice, to Bonhoeffer, is how those who follow Christ overcome suffering as Christ did. Bonhoeffer (1937)(1963: 101).

BONHOEFFER, DIETRICH (1931)(1996) Act and Being, Translated from the German Edition, Hans-Richard Reuter (ed.), English Edition, Wayne Whitson Floyd, Jr., (ed.), Translated by H. Martin Rumscheidt, Fortress Press, Minneapolis.

BONHOEFFER, DIETRICH (1937)(1963) The Cost of Discipleship, Collier Books, Macmillan Publishing Company, New York.

BRIGHTMAN, EDGAR SHEFFIELD (1930) The Problem of God, New York, The Abingdon Press. 

BRIGHTMAN, EDGAR SHEFFIELD (1940) A Philosophy of Religion, New York, Prentice-Hall. 

BRIGHTMAN, EDGAR SHEFFIELD (1958) Person and Reality, New York, Ronald Press.

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

Baptism Revisited

Immaculate Conception Parish, Delta, BC

Infant Baptism August 2007

Saturday Part One

It was a busy weekend for me. I officially signed as a member of Northview Community Church on Sunday.

On Saturday, I attended the wedding of a Mennonite friend that also attends my former Presbyterian church.

An interesting discussion arose with myself and two leaders from my former Reformed Presbyterian church which is paedobaptist (infant baptism) in theology, in regard to my new Anabaptist church, which takes the believer's baptism stance.

Therefore, not to reinvent the wheel, I will rework my excerpts from my 2007 article and as usual in these contexts, add new material.

On a personal note, I was baptized/christened as an infant in the United Church of Canada, and as an adult in the Mennonite Brethren Church with full immersion. I view the United Church as very liberal and my initial experience as questionable, although I admit I was taught the gospel as a child at the United Church. Particularly in Sunday school. This is credit where credit is due.

While I was a member at the Presbyterian church, I had friendly discussions with leaders, and I accept their claim appears true that at least two of the Church Fathers, 'disciples of disciples' to quote a lead Pastor, practiced infant baptism.

Bromiley

G.W. Bromiley, who as of 1996 was Senior Professor of Church History and Historical Theology at Fuller Theological Seminary, explains that in early church history those such as Irenaeus and Origen, who were close to the apostles, were involved in baptizing children of professing believers. Bromiley (1996: 116). Infant Baptism was performed somewhat on Scriptural grounds, although there is no direct Biblical command to baptize infants. Bromiley (1996: 116).

Bromiley reasons that although in Acts there were household baptisms, there are no clear-cut instances of child baptism. Bromiley (1996: 116). He thinks Biblically and theologically that there is evidence that infant baptism should be the normal practice in families where the gospel has taken hold, although there is no guarantee that children shall be believers. Bromiley (1996: 116).

He writes that many view believer’s baptism as the only legitimate New Testament form of baptism, although not necessarily immersion. Bromiley (1996: 114). Many tie in Christ’s call to baptize with the idea of making disciples, and nothing was said about infants. Bromiley (1996: 114). The question arises if infants are disciples, and I would think not, although they certainly can be disciples in waiting, again quoting one of my former lead Presbyterian pastors.

Bromiley notes that from Paul’s writings that tie belief and repentance with baptism it does not make sense to baptize infants that cannot hear the gospel or make a response of belief. Christ’s love for children is evident, but there is no direct Biblical command to include them in the baptism process, and there is no Biblical warrant to suppose that baptism should definitely precede belief and repentance. Bromiley (1996: 115).

Bromiley admits that the households in Acts may have included infants, but even if there were, there is no indication that they were baptized and states that it would be hazardous inference to use these verses to support infant baptism. Bromiley (1996: 115). He writes that the need for faith is correctly found in infant baptism, but that the personal confession found in Believer’s baptism is stronger. Bromiley (1996: 115). Reading Bromiley, it seems he reasons that it is good for infants within a Christian family to receive baptism, but that it would be even better for them to have believer’s baptism at a later date.

A Reasonable Position That Will Not Please Everyone

My reasoning is that believer's baptism appears the standard biblical theology. One believes and confesses as an adult, or at least a young person with adult responsibility granted and is baptized.

However, I cannot, because of lack of conclusive evidence, deny that entire households baptized in the New Testament, may have included infants.

Church Fathers, Irenaeus and Origen were reported to baptize infants. It is therefore at least theologically possible that the Apostles, with divine permission from Jesus Christ and the triune, God, allowed infant baptism. This may have been done while the Church accepted the standard biblical mandate for believer's baptism. The Baptist and Anabaptist can argue that the Church Fathers were in biblical error where infant baptism was practiced. The practices and theology of Church Fathers, not equal to documented inerrant, inspired, biblical doctrine of New Testament authors.

It is possible that more that one mode of baptism serves as a sign of being within the new covenant of Jesus Christ. Pastor Jon Courson has stated in his online sermons (paraphrased) that in the New Testament when there is theological conflicts with two different views, that they in a sense may both be correct.

From my academic theological perspective, this could be the case with the baptism issue. I am not dogmatic. This is not an attempt at wishy-washy theology, whatsoever. Anyone reading my work will realize I take dogmatic stances when there are greater cumulative evidence. Especially, with my PhD-MPhil studies. My work is a theological and philosophical attempt at balance.

For me, I therefore, was re-baptized years ago in a Mennonite Brethren church in what I believe is the stronger biblical model. But I have Presbyterian and mainline denomination friends that as adults are walking in the faith hoped for them in the new covenant through the infant baptism they received via parents. If these baptized children as adults stay within that tradition, I personally reason that this paedobaptism is sufficient as a sign of their personal obedient gospel walk. If they wished to join many Baptist or Mennonite churches, they would be required to take full immersion baptism.

As I pointed out in the discussion at the wedding reception, which was accepted; God chooses those in Christ (Ephesians 1, Romans 8), not based on infant baptism, or any baptism for that matter. Baptism is a sign of obedience in the gospel.

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

Saturday Part Two

The Dean Mennonite Birthday

Paraphrased:

Sophia his daughter, eight years old: Play hide and go seek with my friend and I!

Me: I am way too big and 'monstery' to hide. We will not fit under things!

Chuck: Yea, we are way too big!

Sophia's eight year old friend: (Pondering) Yea, I guess so, I did not think of that...

Me: But we can play Hide and go freak! Where we chase you!

Little girls: Yay!

Brief: 1 Timothy 3: 6

NBC

In regard to qualifications for an overseer:

1 Timothy 3: 6

New American Standard Bible

6 and not a new convert, so that he will not become conceited and fall into the condemnation [d]incurred by the devil.

English Standard Version

6 He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil.

King James Version

6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.

The new Christian believer is biblically disqualified from the office of overseer, due to the risk of pride. I reason the novice also lacks spiritual, biblical and theological experience; not the only relevant issues, but these are central. This standard does not measure up to the biblical standard of overseer.

Alan G. Nute:

'Recent converts are deemed unsuitable for the task; it has its perils for which they would be ill-equipped.' (1478).

NUTE, ALAN G. (1986) in '1 Timothy', The International Bible Commentary,  F.F. Bruce, General Editor, Grand Rapids, Zondervan/Marshall Pickering.

Jon Courson:

'Why was the devil-Lucifer-initially condemned? Because of pride (Isaiah 14: 12-15).'

(Verse 13 from Isaiah 13, my add):

New American Standard Version

“But you said in your heart, ‘I will ascend to heaven;
I will raise my throne above the stars of God, And I will sit on the mount of assembly
In the recesses of the north.

'Thus Paul warns Timothy not to place a novice in a position of leadership because novices tend to think that if anything good happens through them it is because they're a skilled speaker or a clever person. Only someone who has walked with the Lord awhile understands that if anything good happens through him it's not because of him, but rather in spite of him!' (1378).

COURSON, JON (2003) Jon Courson's Application Commentary, Nashville, Thomas Nelson.

It is biblically clear that a new convert, new believer and novice should not be an overseer.

However, I think Pastor Courson's use of the term 'leadership' is useful in developing an overall ministry principle.

A new Christian or Christian that is relatively inexperienced with spiritual matters, bible, theology and related, should not only be prohibited from the office as overseer; but this person should not have any leadership position in the universal 'catholic' Church, which would require experience and maturity in regard to spiritual matters, bible, theology and related.

By Church, I am not meeting, just or only formal professional Church work, but also parachurch ministry,  fellowships and studies.

The biblical principle remains the same.

Hope (PhD Edit)

Today

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

PhD thesis excerpts on the theological concept of hope, from a Christian perspective:

There is hope!

David Lyon warns against the dangers of fundamentalism and hedonism/nihilism and states that the goodness and grace of the Christian God is the only hope for the world. Lyon (1998: 294). In a secularized Western culture the Christian Church needs to restructure where necessary certain practices without denying the Biblical revelation which provides hope for persons. Lyon (1998: 294).

Moltmann explains that it is believed that Christ will be God’s lieutenant in this godless world and bring about, through his crucifixion and resurrection, the promise of a better future, which includes hope. Moltmann (1993: 256). The Kingdom of God was present in Christ and this has been defined in history. Moltmann (1993: 263).

There is no hope!

Critically, D.Z. Phillips reasons that there is not actual hope for persons after death in another realm. Phillips (2005: 248). This would appear empirically true, but if the Biblical resurrection is true there is hope for those in Christ.

Clarence Darrow reasoned that there was no hope. He deduced that those within the New Testament era had little scientific knowledge, and therefore resurrection doctrine is a product of those with blind faith, wild dreams, hopeless hopes, and cowardly fears. Darrow (1928)(1973: 266-267). Darrow (1932)(1973) writes that the best one can do is hold on ‘to the same speck of dirt’ as we proceed ‘side by side to our common doom.’ Darrow (1932)(1973: 453).

There is some hope!

John Roth does have hope as he looks for a resurrection of the dead in the future, and in the present realm hopes that somehow ‘the waste’ as in unnecessary evil, will be placed in check. He views the traditional concept of God that Davis has as a God that is ‘hidden, absent, even non-existent.’ A trust and hope in any type of God is risky, but Roth reasons that the hope does not completely die.

I question whether an omnipotent God with less than perfect motives that would will so much evil, not for the greater good throughout history (Roth's view), would ever change his ways or be convinced by finite creatures to do so. There is certainly a degree of truth to the idea that the evil God allows often cannot be reasonably understood by persons. This could, however, be due as much, or even more, to finite human nature and reasoning as opposed to a moral deficiency or lack of omnipotence with God.

Religious history in Scripture

Without the biblical resurrection of Jesus Christ and imputed to believers (Revelation 20-22, I Corinthians 15), death would end all hopes of ultimate reunion between those who remain and those who have died. Speculation from those in philosophy of religion, such as John Roth and John Hick, does not suffice. The Hebrew Bible and the New Testament manuscript copies do serve as authentic religious history. The New Testament documenting God's resurrection plans for humanity in the work, death and resurrection of Jesus Christ.

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.

HICK, JOHN (1970) Evil and The God of Love, London, The Fontana Library.

HICK, JOHN (1978) ‘Present and Future Life’, Harvard Theological Review, Volume 71, Number 1-2, January-April, Harvard University.

HICK, JOHN (1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta, John Knox Press.

HICK, JOHN (1993) ‘Afterword’ in GEIVETT, R. DOUGLAS (1993) Evil and the Evidence for God, Philadelphia, Temple University Press.

HICK, JOHN (1993) The Metaphor of God Incarnate, Louisville, Kentucky, John Know Press. 

HICK, JOHN (1994) Death and Eternal Life, Louisville, Kentucky, John Knox Press.

HICK, JOHN (1999) ‘Life after Death’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press.

LYON, DAVID (1998) ‘Memory and the Millennium: Time and Social Change at the Fin de Siecle’, Timothy Bradshaw (ed.), in Grace and Truth in the Secular Age, Grand Rapids, Eerdmans. 

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.

PHILLIPS, D.Z. (1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta, John Knox Press. 

PHILLIPS, D.Z. (2005) The Problem of Evil and the Problem of God, Fortress Press, Minneapolis. 

ROTH, JOHN K. ‘Introduction’ (1892-1907)(1969) in The Moral Philosophy of William James, John K. Roth (ed.), Thomas Y. Crowell Company, New York.

ROTH, JOHN K. (1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta, John Knox Press.