Post common grace

Munich: Wikimedia Commons

Common Grace v Specific Grace: September 2017

Perhaps the Boss's favourite careworker, a Roman Catholic, originally from the Philippines,(paraphrased) asked me, from my Reformed and Protestant theological view, what I thought happens to deceased persons that are outside of Jesus Christ.

I opined that common grace covers all of humanity, to various degrees, while in this realm...

From John Calvin:

CALVIN, JOHN (1599) The Institutes of the Christian Religion, Printed at London by Arnold Hatfield, for Bonham Norton, Introduction by John Murray.

Book 2:Chapter 2: 17  segment,,,

The sum of the whole is this: From a general survey of the human race, it appears that one of the essential properties of our nature is reason, which distinguishes us from the lower animals, just as these by means of sense are distinguished from inanimate objects. For although some individuals are born without reason, that defect does not impair the general kindness of God, but rather serves to remind us, that whatever we retain ought justly to be ascribed to the Divine indulgence. Had God not so spared us, our revolt would have carried along with it the entire destruction of nature. In that some excel in acuteness, and some in judgment, while others have greater readiness in learning some peculiar art, God, by this variety commends his favour toward us, lest any one should presume to arrogate to himself that which flows from His mere liberality. For whence is it that one is more excellent than another, but that in a common nature the grace of God is specially displayed in passing by many and thus proclaiming that it is under obligation to none. We may add, that each individual is brought under particular influences according to his calling.

Example from Scripture

Many examples of this occur in the Book of Judges, in which the Spirit of the Lord is said to have come upon those whom he called to govern his people (Judges 6:34). In short, in every distinguished act there is a special inspiration.

An example from the New American Standard Bible (NASB)

Matthew 5:44-45

44 But I say to you, love your enemies and pray for those who persecute you, 45 so that you may [a]be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

Footnotes: Matthew 5:45 Or show yourselves to be
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As common grace ends, Revelation 20 summarizes the culminated future post-mortem events, although in figurative literal terms, for those that reject the gospel.

Revelation 20:14-15

New American Standard Bible (NASB)

14 Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 15 And if [a]anyone’s name was not found written in the book of life, he was thrown into the lake of fire.

Footnotes:

Revelation 20:15 Lit anyone was

Equated with having one's name in the book of life, is to have the atoning and resurrection work of Jesus Christ applied to one through grace through faith, not by good works, but for good works. (Ephesians 2).

I explained to the careworker (paraphrased) that to be in Christ means to trust in the gospel work for justification, sanctification and complete salvation alone, as opposed to trusting in, for example, the biblical, gospel work of Christ plus human works through the Roman Catholic Church, or Protestant churches, or Eastern Orthodox churches for salvation.

Human works of grace and faith, through Christian churches are a sign of embracing salvation, not means of salvation. (see Ephesians 1-2, James). These demonstrate that one is saved, but do not save in themselves.

So, someone is not simply saved by an intellectual belief in the gospel, but by being born from above, regenerated (John 3, Titus 3) being enlightened and transformed by the gospel leading to works within salvation.

Post-mortem, those outside of the saving work of Jesus Christ are post common grace and are as spirit cast into Hades (Luke 16) again using figurative literal language, and eventually the lake of fire (Revelation 20).

Logical operation

British Columbia: trekearth

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

The continuation of text review:

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
cls = Class
int = Interpretation
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Page 193 presents a new section Relations and Operations.

Langer explains that

(a) (∃ -a) (193)

In this deductive system, every element generates its complement, as in (a) would generate the complement (-a). Therefore, as there is a positive (a) this means negative (-a) also exists. (192).

(a) = (∃! -a)

Langer explains that for every (a) there is at least one (-a). (192). The proposition which defines the nature (-a) is stated to describe the operation (-), upon the element (a). (192). This operation generates the complement (-a).

She further goes on to explain that the element might of course (as it is symbolic logic) have any name we like. The symbols (b) or (c) could be used. Wherever there is (a), there is the operation (b), or wherever there is (a), there is the operation (c). (192). But she explains that this type of symbolism would be correct but not helpful. (193).

Practically, a deductive system needs to make sense to the reader, and the presenter! Regardless of symbols used. As example, for a white house that exists in a deductive system, there exists a complement, a non-white house in that same deductive system. This presentation from Langer is not so much straightforward, but is it logical.

And logic is required for good reasoning, and the reasoning presented by Langer in this textbook may often be more useful than the symbols provided.

Recently my Stat Counter connected to my Blogger websites has been featuring an advertisement with this image for Canadian Pot Stocks. I have not tried pot, nor have I looked for any pot or pot stocks online.

Reasonable problem of evil approaches (PhD Edit)

University of British Columbia

May 9, 2018

Professor Phillips was one of my favourite critics to read. The problem of evil (theodicy), in my opinion, is often mishandled within the evangelical church, because some approaches do not embrace reasonable Reformed premises that provide reasonable answers.

They overemphasize human free will, when clearly within a biblical framework, God is infinite, omnipotent, omniscient and perfectly holy, while evil exists. God wills and allows evil whether directly or indirectly, and often secondary finite causes play a part.

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

Dewi Zephaniah Phillips[1] admits that ‘philosophizing about the problem of evil has become common place.’[2] There are ‘theories, theodicies and defences abound.’[3] These are all seeking to somehow justify God,[4] or to render the concept of God as untenable.[5]  Phillips rightly reasons that such work should be done with fear,[6] as approaches to the problem of evil in error could ‘betray the evils people have suffered.’[7]  Such explanation should never be overly simplistic, insensitive or ridiculous.[8]  Phillips warns that pro-religious philosophical presentations can often do more damage to the cause of theodicy than can the work of critics.[9] 

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

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.

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. 

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[1] Unfortunately Phillips died within the time frame of writing this thesis (1934-2006).

[2] Phillips (2005: xi).

[3] Phillips (2005: xi).

[4] Phillips (2005: xi). 

[5] Phillips (2005: xi).  Most often atheistic attempts, or those critical of Christian thought.

[6] Phillips (2005: xi). 

[7] Phillips (2005: xi). 

[8] Phillips (2005: xi).  I can agree with this point in general terms, but there will certainly be disagreement between writers on the negative and positive aspects of various theodicy.

[9] Phillips (2005: xi). Henry Blocher warns that theodicy as a philosophical defence of God fails on its own, unless backed up by Scripture.  Blocher (1994: 84).  Phillips and Blocher would both be critical of poorly constructed theodicy approaches, even as their perspectives on theodicy are not identical.

Luke 3: For church home group II

University of British Columbia

Some other perspectives on Luke 3 and the discussion of John the Baptist:

Courson opines that John the Baptist preached a message of severity whereas Jesus Christ preached a message of serenity.  (306). John preached on holiness whereas Jesus Christ preached on hopefulness. (306).

There is an aspect of truth in this observation, as in some sections of the Gospels, Christ emphasizes the benefits of being within the Kingdom of God.

But overall, I prefer my concept presented from the first version of this post, in the comparison of the baptisms and ministries of John the Baptist and Jesus Christ.

John's baptism was a baptism of repentance for the forgiveness of sins. Porter (1191). Persons would be cleansed of sins, whereas the baptism associated with Jesus Christ was featured symbolically and spiritually as in cleansing and regeneration, in obedience; of course connected to the applied atoning and resurrection work of Jesus Christ.

The ministry of Jesus Christ did preach on severe topics such as in the Sermon on the Mount (Matthew 5-7), including the concept of everlasting hell for those permanently outside the Kingdom of God

Matthew 5: 27

English Standard Version

 27 “You have heard that it was said, ‘You shall not commit adultery.’ 28 But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. 29 If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. 30 And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.

Yes, using metaphorical language to describe how to avoid hell, and yet acknowledging hell at the same time.

Browning writes that Jesus Christ aligned himself with the ministry of John the Baptist. (204) John was a forerunner of the ministry of Jesus Christ. (204). John the Baptist, was in a sense, the last type of Old Testament Prophet (Hebrew Bible). There was a heavy emphasis on repentance in the ministry of John, similarly to the Hebrew Bible, prior to the revelation of the gospel message.

In agreement with the first article, Courson's view reasons that Luke 3: 22 is clearly Trintarian in nature.

BROWNING, W.R.F. (1997) Oxford Dictionary of the Bible, Oxford, Oxford University Press. 

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

PORTER, L.E. (1986) Luke, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan.