The Wright Answer (PhD Edit)

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

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

Wright reasons the problem of evil can be solved in a straightforward manner by proposing that God predestines evils to occur for a particular purpose. Wright (1996: 197).

Persons do not have an answer back for God. Wright (1996: 197).

This comment from Wright is accurate from a Reformed perspective. I can interject and state that academically solving the logical and gratuitous problems of evil by tying them back to God is an ultimate intellectual solution, but there are still practical ramifications to deal with, such as why certain evils occur.

The fact that a sovereignty theodicy can logically and reasonable solve its problem of evil, does not mean that suffering often comes with an explanation. This is where practical and empirical theology can be very helpful when they offer practical assistance to those suffering under the problem of evil.

WRIGHT, R.K.McGREGOR (1996) No Place for Sovereignty, Downers Grove, Illinois, InterVarsity Press.

James: Double-minded revisited

Now

James 1: Double-minded from May 2013

James: 1: 8

a man two-souled unsettled in all the ways of him
anhr diyucoV akatastatoV en pasaiV taiV odoiV autou 

From the May, 2013 article: 

T. Carson writes that from James 1: 5-8 wisdom is a great theme of the text and that God does give generously and without finding fault to persons, but they must ask in faith and without doubt otherwise as a doubter one is like a double-minded man (person) unstable, a drunken person, and like a tossing ship in the sea. Carson (1986: 1537).

Barclay adds that a person such as this is as one with two souls, or two minds inside. As if one believes and trusts in God and the other does not. It is as if a civil war is going on inside of such a person. Barclay (1975: 46).

Being double-minded is to have two minds in regard to God. However, for example, if one has terminal cancer and prays for healing through medical intervention and/or supernatural healing, one would likely realize that God probably will not answer the prayer with healing in this life. So this is a form of doubt. But that person demonstrates faith and belief that God could and might provide the healing and that God is benevolent regardless of what God wills, based on his Scripture, related theology and even philosophy. This would not be double-minded thinking. Double-minded thinking would be to not consistently trust in God and turn to God and therefore doubt that God would answer prayer in times of trial, including when one would hypothetically have terminal cancer.

December 19, 2017

Courson writes in regard to James 1: 5-8 that if one lacks wisdom, he/she should ask God in faith, and God will give it to him/her. (1515). It is wise for the person that has a 'civil war' (Barclay) within the spirit/mind to ask God that double-mindedness be set aside, for instead a mind set upon Christ.

This way, when something is requested via prayer (James 4: 3), it is done with Christ-like motives and not from abundantly sinful motives. The believer in the body, has a tainted nature until the resurrection (1 Corinthians 15) but can be filled and guided with the Holy Spirit. Courson explains that many do not have his/her prayers answered (4: 3) because prayer should be more concerned with asking for the Lord's will for a life, than requesting a blessed life from human standards. (1527).

Bauer references the use of double-headed people in James 4:8.

δίψυχοi

From Strong's 1374

δίψυχοi δίψυχος, διψυχον (δίς and ψυχή), double-minded.

4: 8

oi 

You double-minded. Plural.

1: 8

ος

Double-minded man. Singular.

Both are in the nominative, describing the subject. Adjectives.

Bauer explains that these double-headed and more literally double-minded people stagger helplessly here and there without thoughts of doubt and hesitation (4:8) (201). This is a doubter in James 1: 8 (201).

BARCLAY, WILLIAM (1976) The Letters of James and Peter, Philadelphia, The Westminster Press. 

CARSON, T. (1986) ‘James’, in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.

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

MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan.

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

THE GREEK NEW TESTAMENT (1993) Stuttgart, United Bible Societies.

Superstition? (PhD Edit)

Media.timeout.com: NYC 2017

Superstition?

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

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

David Hume (1779)(2004) discusses the danger of traditional superstition in religious presentations,[1] and doubtless a reasonable, open-minded, philosophical approach from a theist would be far more helpful within a theodicy.  He also warns against theistic claims of being able to adequately understand the Supreme Being, if there is one.[2] 

This Being’s attributes would be ‘incomprehensible’[3] and it basically impossible for the theist to understand the nature of this being.[4]  If Hume is correct,[5] constructing a theodicy would be largely meaningless.  To counter this problem, Biblical Revelation would be required in order that God reveals self in context of the issue of theodicy.[6] 

December 18, 2017

The historical manuscripts from the Hebrew Bible and New Testament documents, academically within the field of Religious Studies and related, connect to historical reality in a reasonable, realistic way, even if with supernatural aspects, that fictional mythological and superstition does not. If all or part of the Scripture is fabricated history, this would have to academically proven as a reasonable possibility or fact.

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

GUTMANN, JAMES (1845)(1936) ‘Introduction’ in SCHELLING, F.W.J. (1845)(1936) Schelling, Of Human Freedom, Translated by James Gutmann, The Open Court Publishing Company, Chicago.

HUME, DAVID (1739-1740)(1973) ‘A Treatise of Human Nature’, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press.

SCHELLING, F.W.J. (1845)(1936) Schelling, Of Human Freedom, Translated by James Gutmann, The Open Court Publishing Company, Chicago.

HUME, DAVID (1779)(2004)  Dialogues Concerning Natural Religion, Digireads.com/Neeland Media LLC, Lawrence, Kansas.

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[1] Hume (1779)(2004: 7).

[2] Hume (1779)(2004: 21-27).

[3] Hume (1779)(2004: 21).

[4] Hume (1779)(2004: 21).

[5] Hume (1779)(2004: 21).

[6] Blocher (1994: 84). German philosopher F.W.J. Schelling’s philosophy is noted within the ‘Introduction’ in Of Human Freedom to include the idea that God’s revelation is ‘a genuine metaphysical necessity.’ This is in the context of understanding what is ‘morally necessary’ concerning God. Gutmann (1845)(1936: xxxvi).  

Sceptical on Restoration Movements

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Sceptical on Restoration Movements

Seems to me that no post New Testament era Christian movement is exactly the same theologically as the biblical original (yes that includes evangelical).

The Protestant Reformation had a considerable biblical basis with Martin Luther and John Calvin, and others that attempted to stay true to Scripture in context. This is also true in the off-shoot Anabaptist movement, such as with the Mennonites.

Millard Erickson explains that systematic theology draws upon the entire Bible and does not exegete texts in isolation. Erickson (1994: 21). It attempts to analyze and understand Scriptural teachings in a harmonized way. Erickson (1994: 21). He makes it clear that Biblical doctrines may not necessarily be maintained precisely with the same form of expression as they were in Biblical times, and notes philosophical truth can be found from other sources. Erickson (1994: 37).

Within my Christian faith, theology and philosophy, I have been sceptical of restoration movements arising from the nineteenth century. With many of these movements there is over-speculation and a lack of hermeneutical approach that will lead to contextual analysis of the Hebrew Bible and New Testament and reasonable, sound, theology based on the Scripture within the Bible.

  

The video

Cited

'During the Second Great Awakening of the early 19th Century, a parallel movement in England produced the innovative eschatological scheme known as Dispensationalism, the creation of John Nelson Darby. This movement was widely popularized in American through James Brooks and his most famous protege, C.I. Scofield. For more free resources, please visit www.brucegore.com.'
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Presentation includes

The Second Awakening era featured speculation on the Second Advent of Christ
Briefly on the origin of the Jehovah's Witnesses
Briefly on the origin of the Church of Jesus Christ of Latter-Day Saints
Briefly on the origin of Dispensatiionalism
Briefly on the origin of Rapture theology

In regard to 'the great disappointment' from Adventists and like of October 22, 1844; these followers that identified as biblical Christians, should have known better. A reasonable contextual evaluation of Scripture would have led to a theology that abandoned date setting and instead would take the words of Jesus Christ plain literally, as context demands. Jesus Christ stated that no one knows when the second advent will take place (Matthew 24, Mark 13). The Church is to be ready for the second coming without assuming when the event will occur.

False predictions on the second advent lead to further error of a theology of Christ's invisible second coming. The second coming is to be physically, empirically observed:

Matthew 24: 30 from the New American Standard Bible:

"And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory.

See also 2 Thessalonians 2 which implies a physically returned Jesus Christ.

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.