Brief on Liberal Views (MPhil & PhD)

Wales: trekearth

Preface

I am definitely and definitely, a biblical Christian of the Reformed, theological tradition and a moderate conservative. But I can acknowledge that good scholarship is good scholarship. Scholars that hold to liberal views can potentially, at least, document information accurately (As can conservatives and others).

Citations

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

Although I am conservative in theological position, one of the reasons I entered the University of Wales and the British academic system was because I realized there was liberal theology, and I needed to interact with that theology over time. One must be open minded in order to be scholarly, and realize that truth is truth, and whether written or spoken by a liberal of conservative, it does not matter. I firmly believe that one theological tradition does not contain all the answers, so within my text, most of my authors are conservative as they supported my ideas, but I did not hesitate to quote someone who may be liberal, if what they stated was valid and relevant to my work. Within my interviews and surveys I made no attempt to interact with conservatives only as I felt the liberal perspective could be valid and useful as well.

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

Again, this is not to indicate, in any way, that I wish to avoid intellectual challenges to Reformed theology as concepts from both conservative and liberal perspectives shall be reviewed and examined within this work. Christian scholars therefore, whether conservative or liberal, are left with looking at contextual, historical and methodological issues relating to Biblical interpretation, and attempting to reason out what Scripture is stating and related issues. Weber (1955)(1981: 169-331). Lindsell (1976: 200-211). The idea of the questionnaire was to sample the Christian Church overall, from both conservative and liberal traditions, and this does not include a large worldwide examination of the views of one particular Christian group or denomination. A large examination of one particular denomination or group would be beneficial in a narrow sense, but in this work I am looking for a wider perspective.

LINDSELL, HAROLD (1976) The Battle for the Bible, Grand Rapids, Zondervan Publishing House. 

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

There exists white houses

Vancouver: This 6:30 am

LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York.

Key symbols

≡df = Equivalence by definition
: = Equal (s)
ε = Epsilon and means is
⊃ = Is the same as
⊨ is Entails
˜ = Not
∃ = There exists
∃! = There exists
∴ = Therefore
· = Therefore
< = Is included
v = a logical inclusive disjunction (disjunction is the relationship between two distinct alternatives).
x = variable
· = Conjunction meaning And
0 = Null class
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Previously 

The Universe of Classes

We documented a system of houses (157), as example of K=interpreted as houses and a dyadic. (157) 'When a relation-symbol stands in a construct, the number of terms grouped with it reveals the degree of the relation. But when it is not actually used, but merely spoken of, it is sometimes convenient to have some way of denoting its degree. This may be done by adding a numerical subscript; for example, "kd2" means that "killing" is dyadic (a pair), "bt3" that "between" is triadic.' (55).

In such a dyadic system, all the elements have to expressible in terms of two elements. (157). There is a fixed element that relates to an element on the other end of the pole, so to speak. (157). Every class is therefore relative to some given element. (157). The defining form of the class must be in dyad (157) such as with Langer's example of K nt2. These are the houses north of a stated element. Langer explains that if the elements had begun with a triadic (group of three not two as in dyadic relation), such as using the term 'between', then two fixed elements would have been used to generate a class. (157). The class between a and b or the class of terms not between a and b.

Using dyadic: K=interpreted as houses nt=interpreted as north of... K= (a, b, c... =nt2 ) a, b, c... are houses north of x within this deductive system and universe of discourse.

September 25, 2017

Langer

'Ordinarily, however, we do not invoke relationship to a given term in order to form a class; we form such classes as 'white houses.' two-storeyed houses,' etc., without reference to any given term. What sort of formal context does this requires? What relation functions among the elements of our universe to generate a class of 'white houses'? (157).

'If the is no relation among the elements of the universe...how can we have any elementary structure of terms.' (157). As in the propositional forms in any given context, to define classes of elements. (157).

The answer Langer provides is:

Predication

For example, the term 'being white' (Reader again, please be aware of the context and time of this textbook being 1953 and 1967. The text is not playing philosophical or political games with any modern context.) If there is no second term, such as 'white house', it cannot be stated that x has any relation to any other term. (158). This relation of 'nomadic degree', (158), is called a predicate. (158).

To add some unfortunate confusion, Langer then states that within the philosophical community (of that day) there is 'considerable disagreement' on whether or not it is fair to call a predicate a nomadic degree. (158).

To be blunt, this is another example of how philosophy often offers shades of gray/grey...

Langer example:

wt= Is white

wt x=A definition of the class of things white, without relating what is white to any other term. (Based on 159).

Therefore the term wt needs to be connected with other terms.

(∃! x) = wt · x (Based on 159).

There exists x equals white equals and means x. But it connects to nothing else.

However:

K=int 'houses'

(∃! wt) . (K)

There exists white and houses.

There exists white houses.

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In Three Minutes: Don't Read Between The Lines

Progress v. Regeneration (PhD Edit)

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PhD, University of Wales, Trinity Saint David, Lampeter, 2010: Research thesis degree.

Theodicy and Practical Theology

Science has made discoveries that have assisted humanity,[1] and has helped persons understand many realities.[2] My Reformed perspective deduces that human corruption cannot be entirely corrected scientifically,[3] but human beings are changed permanently to avoid evil only by the completed regeneration work of God.[4] I reason that scientific progress has helped humanity tremendously to live better quality lives,[5] but human beings are capable of committing as grotesque and intense evils as ever in the twenty-first century.[6] This is so, in my view, because scientific knowledge has not as of yet, been able to change the essential nature of human beings. 

Even if science could perfect the physical nature of persons to avoid evil actions, assuming for the sake of argument human beings have a spirit,[7] it needs to be considered if materially based science could perfect the human spirit as well to avoid all wrong actions.  This would appear doubtful.  Philosophy and theology have assisted human beings throughout history to better understand life,[8] but neither of these disciplines can provide a remedy to the problem of evil;[9] however, they can help to explain evil and suffering through effective theodicy.[10] 

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BLOCHER, HENRI. (1994) Evil and the Cross, Translated by David G. Preston, Leicester, InterVarsity Press.

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

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

ERICKSON, MILLARD (2003) What Does God Know and When Does He Know It?  Grand Rapids, Zondervan. 

HENRY, CARL (1983) God, Revelation and Authority: Volume 6: God Who Stands and Stays, Waco, Word Books.

HENRY, CARL (1996) ‘Image of God’, in Walter A. Elwell (ed.), Evangelical

Dictionary of Theology, Grand Rapids, Baker Books.

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/

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

MOUNCE, ROBERT H. (1995) The New American Commentary: Romans, Nashville, Broadman & Holman Publishers.

MURRAY, JOHN (1937-1966)(1977) Collected Writings of John Murray, Vol. 2:  Select Lectures in Systematic Theology, Edinburgh, The Banner of Truth Trust.

MURRAY, RUSSELL NORMAN (2003) The Problem of Evil: Anglican and Baptist Perspectives, Bangor, The University of Bangor, Wales.

PACKER, J.I. (1973) Knowing God, Downers Grove, Illinois, InterVarsity Press. 

PACKER, J.I. (1996) ‘Regeneration’ in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

SCUDDER, DELTON, LEWIS (1940) Tennant’s Philosophical Theology, London, Oxford University Press. 

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[1] Krikorian (1944)(2007: 1).

[2] Krikorian (1944)(2007: 1).

[3] Divine supernatural assistance is required to overcome evil.

[4] Murray (1937-1966)(1977: 172).  Erickson (1994: 1228).  Packer (1996: 924).  Mounce (1990: 394).

[5] Krikorian (1944)(2007: 1).

[6] For example, nuclear technology has made nuclear weapons possible since the 1940s and there are nuclear weapons in the world which can do tremendous damage to humanity on a large scale within a few hours.

[7] Genesis 2:7. H.L. Ellison (1986) explains that in the Old Testament breath or spirit came from God and provided life and individuality. This is a complex issue outside the depths of this thesis. 

[8] Scudder (1940: 247).

[9] Henry (1983: 282).  Blocher (1994: 84).

[10] Scudder (1940: 247).